سید نقی موسوی

Education is inherently a value-oriented institution, whose importance varies across different political and social paradigms. Contemporary debates often focus on its institutional status and the extent of state involvement in educational affairs. This article seeks to explore the position of education within the system of Islamic Sharia rulings, adopting a broad and foundational perspective. It examines the claim that education is a matter of such importance that Sharia does not permit its neglect or abandonment. Accordingly, the study addresses the conceptual genealogy, theoretical foundations, and reasoning underlying this assertion. Employing descriptive, analytical, and inferential research methods, the study finds that the terms “matters that Sharia is not content to be neglected” and “important affairs” convey the same conceptual meaning, extending beyond limited examples such as health and public welfare. Based on the evidences presented, the study concludes that compulsory education—across all fields and age groups—is among the essential matters over which Sharia does not tolerate neglect. It also identifies specific applications, including:Mandatory education for minors lacking supervision or proper guidanceEducation as a collective and disciplinary duty shared by families, governments, scholars, and the public, andEducation in the domain of moral and religious instruction—promoting good and prohibiting evil. These findings reinforce the conception of education as a Sharia-based necessity, underscoring its institutional and normative significance in Islamic jurisprudence.

This article examines the devotional education and implications of children's prayer in the context of educational jurisprudence and reviews the opinions of jurists regarding children's prayer. The main aim of the research is to analyze the statements of jurists concerning the legitimacy and practice of children's prayer and its educational implications, along with recommendations based on the findings for educators. The research method includes descriptive-analytical approaches and educational prescriptions through discovering logical necessities and backward reasoning. The results indicate that there are five viewpoints regarding children's worship, which refer to two main opinions. Some consider it merely a practice without reward, while others view it as legitimate and rewarding. Additionally, the educational implications of children's prayer, as a pedagogical tool, contribute to the cognitive and moral growth of the child and lead to the formation of positive behaviors and the development of critical thinking. This approach not only gradually facilitates understanding of religion but also creates greater motivation and desire in the child to perform acts of worship. Ultimately, this research offers recommendations for educators to enhance their understanding of the role of prayer in the religious and moral education of children and to design effective educational methods.

Considering the importance of family studies and educational studies based on the interpretation of the Qur'an, the problem of the present article is the conceptualization of education/parenting and its boundaries with similar and opposite concepts based on the sixth verse of Surah Tahirim. In the first part, an attempt was made to conceptualize the serious meaning of the noble verse of Fahm and Vaqayeh as education with the method of exegesis and ijtihadi, and by observing the criteria of understanding the text and discovering the meanings, it was argued that "the incident in this verse, or from the introduction Or the example is education" and this conclusion was reached that the process of prevention and preventive education is under the terms of education and should not be turned into a harmful and misleading process. In the second part, an attempt was made to draw the relation of "preventive education" with other similar and opposite concepts, and the result was obtained that the core of preventive education is divine guidance, and preventive education is in conflict with liberal education and secular education. It is equal to the concept of guidance and training, including education, guidance, and enjoining good and forbidding evil. Also, the case regarding the concept of custody and provision of general alimony and the concept of guardianship can be equal.

Hadiths emphasizing the theme of "teaching the Gate of Guidance" (Bāb al-Hudā) and the "virtuous teacher" (Muʿallim al-Khayr) hold significant potential for informing the governance of knowledge and education. Examining these narrations, which closely align with "teaching goodness," not only affirms the desirability of guidance-oriented education but also invalidates secular governance in academia and the notion of value-free knowledge. This descriptive-inferential study analyzes these hadiths through the lens of knowledge and educational governance. After validating the authenticity of these narrations, substantial insights for completing the governance framework can be derived from credible sources. Key inferred implications include: Macro-directionality of educational environments; Motivating voluntary engagement in guidance-oriented teaching; Leveraging modern tools for knowledge dissemination; Revising criteria for teacher evaluation; Avoiding pure intellectualism in academic circles; Cultivating a culture of guidance-centered education.

"The duty of a seeker of knowledge" has been emphasized in the top documents of Iran's education and "obligation of learning science for everyone". The present article tries to examine the document of this point of view, the famous hadith "seeker of the knowledge of duty" based on documentary and brokerage criteria and from the point of view of jurisprudence and educational policy. The research method is a descriptive and inferential method. At first, the report of the numerous narrations of this hadith was discussed, and then based on the standards of understanding the text, the meaning of the hadith and the ruling derived from it were deduced. According to the investigations, the conclusion has been reached that although the reliability of the issuance of this hadith - which does not have an authentic document in any narration - can be studied; However, this hadith does not indicate the "objective obligation of the seeker of knowledge on everyone" and the view of "obligation of science-seeking" in the upper education documents based on this hadith is not acceptable; Rather, the meaning of this hadith is "obligation to learn religious knowledge/sciences related to obligatory".

Article 92 of the Seventh Five-Year Plan Law of the Islamic Republic of Iran mandates the preparation of the "National Work Division Program and Roadmap for the Implementation of the Document on the Fundamental Transformation of Education". Considering the necessity of political and jurisprudential studies in the issues of educational governance, the present article tries to examine the "division of national work and synergy of institutions in educational governance" from the perspective of educational jurisprudence. 1) "Education as an imperative" in jurisprudence is education (including the government, family, religious elites and masses of people) which can be drawn as a network of longitudinal and transverse educational rights and duties. Education in jurisprudence is one of the "most important things" that "Sharia is not content to leave". 2) "Division of work and synergy of institutions in educational governance" in terms of "participatory education" and "educational participation" in terms of "educational aid" and "educational cooperation" and also in terms of "educational resistance" and "resistance education" and also Considering the "sovereign duty of the government in the training of educators, as well as empowering and assisting educators and actors in education" it is desirable and desirable and in some cases obligatory.

 Bertrand Russell (1872-1970) says: In the last hundred years, the teaching profession has undergone more changes and transformations than any other profession, and it is a small, limited and highly specialized profession that is related to the minority of people. It has become a huge and important branch of public services. The idea of ​​a teacher is very important in teacher education and teacher studies and should be taken into consideration, and the effort to reflect and formulate and revise the philosophy of teacher education is one of the necessities of the teacher education system of the Islamic Republic of Iran and especially Farhangian University. In this article, we try to take a step in this direction. This issue is of double importance from the perspective of teacher training policy in Iran. The problem of the present article is the existence and explanation of a conflict. The conflict of "the image of a salesman teacher" reflected in some of the positions of the top Iranian education documents with the prevailing image of a teacher.

The research method in this article is Beredy's comparative research method, which includes descriptive, interpretive, comparative and critical steps. In the description step, the researcher describes the research topic. In the second step, the interpretation and analysis of information and their analysis are discussed. In the third step, the juxtaposition and comparison of information is on the agenda, and in the fourth step, the evaluation and criticism of the information obtained in the previous three steps is considered to answer the research question. In order to solve the problem of the present paper, in order to answer the research questions, the author first presents a description of the concept of the teacher in its dominant aspect and the "existence of conflict" in the documents of the upstream development. In the second step, he tries to analyze and explain the collected evidence and information about the "existence of conflict" with the interpretive method and by reviewing the upstream documents, he reveals the degree of loyalty to the conceptual and affirmative foundations (specifically, the dominant idea of ​​a teacher). In the third and fourth steps, the author tries to investigate the possible conflict and conflict with a comparative and critical method, and by discovering the foundations and assumptions of the inconsistent idea of ​​a teacher, he tries to explain, explain, and criticize this conflict.

According to the investigations, it became clear that this idea is based on a market approach, cost-benefit logic, commodity view, idealism and money. This idea is based on the neoliberal view of knowledge and education, which leads to the commodification of knowledge and changing the role of a teacher to a seller. This idea is in conflict with the foundations of "the idea of ​​a guiding teacher" and the ontological, epistemological, anthropological and value-based principles of education in the philosophy of education of the Islamic Republic of Iran. As it conflicts with the dignity of the teacher, the human position of the teacher, the status of the teacher, the position and role of families, the principle of the priority of educational interests, the responsibility of the government in education and the model of educational governance and the sovereignty of formal education. Finally, it should be known that the notion of "salesman teacher" based on the neoliberal point of view is trying to reduce the sphere of influence and responsibility of the government in public education, which is based on several passages from the above documents stating that formal education is sovereign in the Islamic Republic of Iran and that education is a priority for the government and all institutions. is in conflict.

The aim of the present research was to investigate the existence and explanation of a conflict in the transformational documents of education. This article tried to answer three questions. The first question was dedicated to the explanation of the dominant idea of ​​a teacher in the transformational documents. The second question dealt with the degree of loyalty to the dominant idea of ​​a teacher, and the third question tried to explain and explain the possible conflict and inconsistency in the idea of ​​a teacher, and to reveal the foundations and assumptions of the inconsistent idea of ​​a teacher. We have seen that the transformational documents of education are based on the "image of the guiding teacher"; But even though he was loyal to this idea in most positions; However, in the section of the guide on the theoretical foundations of the fundamental transformation of formal public education, this dominant concept (the teacher-leader) is violated, and in the theoretical model of the sub-system of providing and allocating financial resources, the "concept of the salesman teacher" is mentioned. And the incompatibility of the idea of ​​a salesman teacher with a guide teacher was explained in detail, and the incompatibility of this idea of ​​a teacher with the theoretical foundations of the philosophy of formal and implicit education in the Islamic Republic of Iran was revealed. The fact is that the financing of formal education and basically the "economy of education" is an important issue, and according to Marx, tell me where you get your income from and I will tell you how you think. Regarding the model of compensation for services and financing of the educational system instead of the model of exchange, exchange and commodification of knowledge and education, it should be said that in Islamic jurisprudence, instead of the model of "earning and acquisition", the model of "earnings" is discussed.

Doctrinal education, which is responsible for shaping the correct belief system of learners, is one of the important aspects of religious education, and its methods are significant. Among the methods of doctrinal education is the teaching of correct beliefs and their correction. The method of teaching doctrinal doubts and responding to them, as one of the instances of education—since it may cause some learners to experience instability in their beliefs—is examined from the perspective of educational jurisprudence. The lack of comprehensive research on this topic and its relevance highlight the necessity of addressing this study. This research seeks to answer the question of what the jurisprudential ruling is regarding the teaching of doctrinal doubts and responses to them as a method. By examining this subject under two axes of prevention and treatment, it concludes that teaching doctrinal doubts along with responding to them, as a means of preventing and treating doctrinal deviations, is not only permissible but in some cases preferable and even obligatory. An analytical and ijtihad-based method has been employed in this research.

Kindness and charity are one of the most important moral principles of Islam, and educational interactions are also included in these moral principles; But what weight and priority does "philanthropy of education" have in educational jurisprudence, and what is the relationship between"benevolent education" and "paid education" in the literature of "commercialization of knowledge and education" The issue of the present article is the formulation of "kindness to others" as a rule in educational jurisprudence. The research method is descriptive, inferential and ijtihad method. Some of the results obtained are as follows: Ihsan is the use and avoidance of harm from/to others in the form of a donation that has both present and active goodness and is absolutely recommended, and this recommendation includes the educational relationship between the teacher and the learner. Ihsan, as an approach in the theory of Islamic education, is both the goal of education, the content of education, and among the principles and methods of education. "Education being benevolent" leads to "education being ethical" and nullifies the suspicion of "the anti-morality of jurisprudence" in educational jurisprudence. In Islamic reading, education is not a sale, and a teacher is not a seller or a trader. Knowledge is God's blessing and trust, and teaching is a form of giving trust, giving, charity, zakat, and kindness to others, and in this sense, a teacher is a good teacher; Contrary to the neoliberal idea from the point of view of rhetoric, commodity and exchange of knowledge and education.

The idea of "intermediate circles" in the perspective of Ayatollah Seyed Ali Khamenei refers to the mediating activism of elite grassroots groups in moving towards a young and Hezbollahi government. This idea, either literally or contextually, also encompasses the field of education as "intermediate circles of education”. The issue addressed in this paper is the explanation and justification of the Fiqhi foundations of the idea of "intermediate circles of education" and the derivation of its implications for educational governance. Employing a descriptive-inferential-deductive methodology, the research yields the following key findings: "Intermediate circles of education" advocate for the formation and nurturing of revolutionary grassroots and youth groups to act in the field of education; Based on seven Fiqhi arguments—some addressing the educational duties of the government, some addressing the educational responsibilities of the masses, and others addressing the "mediating role of educational activism"—the "intermediate circles of education" are deemed religiously desirable, either as recommended (mustahabb) or obligatory (wajib); This idea points to a grassroots model of "sharing educational authority" and educational governance, which differs from competing models that reduce the popularization of knowledge and education to privatization and commodification. In schooling, it can serve as a foundation for a "school-centered approach," where the participation of the community, family, mosque, and NGOs is central.

Islamic studies in education are essential due to the significance of a localized and Islamic perspective. Educational jurisprudence is an emerging field within Islamic educational research, emphasizing the necessity of systematic studies for deriving a coherent educational system. This requires moving beyond an individualized jurisprudential approach. Being inherently social, education has evolved into an institutional, cultural, and even governmental concern in contemporary times. What, then, are the implications of this view for educational jurisprudence A holistic and systematic approach to educational jurisprudence is imperative. A fundamental question arises: Is education the responsibility of a specific entity, or is it a collective obligation Is education a religious duty, regarded as one of the most significant principles of Sharia that cannot be neglected ("lā yardhā al-shāriʻ bi-tarkihi" "the lawgiver is not content with its abandonment") Can the legal educational rulings, viewed systemically and networked, be organized to extract a model for educational governanceThe core questions addressed in this study are as follows: 1. Who are the responsible agents for education (as a social function) within society, according to educational jurisprudence 2. What is the level of obligation and preference for the educational responsibilities of each agent/actor/ 3. What are the mutual responsibilities of these agents/actors toward one another 4. Can these responsibilities be structured into a network of rights and duties This study addresses questions 1 and 2 in the first section and questions 3 and 4 in the second.

The research method in this study is descriptive-inferential. The researcher employs jurisprudential and inferential methods, referred to as "educational jurisprudence," to uncover the rights, responsibilities, and rulings on education. Additionally, analytical and deductive methods are utilized to identify and structure the alignment of the derived rulings and to map out the network of educational rights and responsibilities.

Detailed analyses reveal that education is entrusted to several societal entities: the family, elites, the general public, and the government. Thus, education is a duty shared among parents, scholars, rulers, and the community. This study briefly outlines the primary evidence supporting the educational duties of these groups. It concludes that education holds such prominence in Islamic jurisprudence that it is never without a custodian. Simultaneously, education is obligatory for parents and rulers and recommended or occasionally obligatory for scholars and the masses. The study also highlights that, alongside this educational responsibility or guardianship, certain hierarchical and subsidiary authorities can also be conceptualized through mechanisms such as agency, causation, delegation, and guardianship. Ultimately, a vertical and horizontal network of educational rulings emerges, encompassing families, scholars, rulers, and the public, providing a foundation for developing an educational governance model that shares educational authority.

This study explains the network of educational rights and responsibilities within educational jurisprudence by addressing four primary questions. In the first section, the educational obligations of the general public, scholars, rulers, and families were determined, and their respective levels of obligation or recommendation were deduced. In the second section, the relationships between the evidence and general principles of education for these four categories of actors were analyzed, formulating an interconnected vertical and horizontal network of educational rights and responsibilities. The findings demonstrate that education is an essential responsibility ("lā yardhā al-shāriʻ bi-tarkihi") that is permanently assigned to someone within society, either in a sequential (hierarchical) or simultaneous (parallel) manner.The implications of this network lie in enabling the active and secondary roles of families, community institutions, and elites in formal and informal education, a responsibility ultimately overseen by the government. The governance of education in the Islamic Republic of Iran has faced challenges, especially in its formal, school-based dimensions. Participation from families and other stakeholders in educational governance remains essential and deserves further exploration. Reviving hierarchical and parallel educational guardianships rooted in Islamic jurisprudence can address issues like those observed during the unrest in 2022, where many detainees were reported to have an average age of 15. This situation reflects the weakening or elimination of educational guardianships within families, neighborhoods, and communities, leading to law enforcement and judicial intervention as a last resort. Enhancing the role of educational guardianships—such as family elders, neighborhood mosque leaders, reformist teachers, and academic scholars—is critical. Modern social structures, influenced by liberal ideologies institutionalized through media in Iranian society, often undermine such roles.

Religious training as a way of strengthening belief, has been an old approach, yet from around seventy years ago, it has been faced with some criticism in the West. Secular and pluralist critics claim that in religious trainings, understanding is neither the goal nor the outcome, because it is confession that is aimed at. Thus such religious trainings should be abandoned and replaced with un-confessional religious training or secular training in which instead of teaching a particular religion, lessons about all religions are taught. This very perspective is challenged herein by rereading the claim in the following three different ways: 1- religious understanding is impossible through religious training, 2- lack of understanding in religious exclusivism, and in 3- religious indoctrination, is necessary. Furthermore, through comparisons and criticism, it is said that: 1- being belief-based does not prevent understanding, 2- being exclusivist does not prevent understanding, 3- indoctrination is not subject-dependent, and religious training is not necessarily indoctrination. The Islamic approach to religious training is discussed where necessary.

Formal and public education has been under the agency and control of governments for a long time People-based approaches in new perspectives and participatory governance in education emphasize decentralization and people's participation and sharing educational authority. The present article tries to explain why and how people-centered in education from the perspective of Islamic education with a descriptive and inferential method. Based on detailed ijtihad studies, this research has come to the conclusion that people (i.e. families, scholars and masses) have educational rights and duties in addition to the government, and the agency and centrality of people in education is an inherent agency. and it is original; It is neither an instrumental agency nor a subject, nor a natural right. Also, in addition to the duty of education, the government is obliged to seek participation and participation in education and provide it for the people. Based on the theory of educational jurisprudence, the model of educational governance is people-centered and based on the educational vala network in a longitudinal and transverse manner, at least as a matter of necessity.

Among the populations loyal to the Islamic Revolution of Iran, there are many educational styles that have in common a model of education based on the Islamic Revolution, which is known as "Revolutionary Education".The present article tries to deal with the concept of "revolutionary education" with the method of conceptual analysis. For this purpose, at first, the types and meanings of revolutionary education were formulated, and then, with the aim of providing a normative definition of "revolutionary education" and "revolutionary man", the semantic elements of "revolutionaryism" were and further, the conceptual boundary of "revolutionary education" with similar concepts in the insider discourse, i.e. Mahdavi education, jihadi education, Basiji education, as well as rival discourses, was defined. After researching and analyzing the meanings and types of "revolutionary education" as well as examining its semantic elements in the discourse of the Islamic revolution, in the definition of "revolutionary education", on the process of helping the educator to fight for justice and rationality with non-divine rule, and acceptance and commitment to divine legislative sovereignty; Along with approval, participation, supervision and criticism were emphasized in the Islamic government. Also, the concept of "revolutionary education" in other discourses (post-modern, neo-Marxist and critical approaches) is different from this concept in the discourse of the Islamic Revolution, in terms of infrastructure and superstructure.

The purpose of this research is to critically analyze the claim regarding the "ideological nature of education in the Islamic Republic of Iran.

The research method is descriptive, analytical, and critical.

At first, the mentioned claim was described and analyzed. In the following, while identifying the lack of conceptual refinement of "ideological education" and conceptual confusion and discrimination in the application of this concept, the following answers were presented: 1. The word ideology has at least three meanings, positive, negative, and neutral, and those who make a single meaning of "ideological education" They do not will; 2. In the specialized literature of philosophy of education and philosophy of curriculum, ideology is related to the official education system and the curriculum has an ideological nature; 3. Regarding the contradictory answer, it should be known that "secular education" and "liberal education" are ideological education (both in a negative and positive sense); 4, 5, and 6. If the problems are mainly related to "Islamicity" or to the government or pseudo-education of "Education in the Islamic Republic of Iran", it is not included, but if a small perspective is focused on the structural damage of "Education in the Islamic Republic of Iran". is acceptable; However, there is no suspicion of indoctrination.

The result is that the form of "ideological education in the Islamic Republic of Iran" is not included; But this word does not mean blocking the discussion, criticism, evaluation and correction.

"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.

"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.

In the sphere of politics and in political studies, discussing the enemy and enmity and negating and proving them leads to lengthy discussions. Some views speak of purifying the enemy and try to theorize capitulation and negate resistance, trying not to introduce the enemy and his enmity in the curriculum in political education. The present study, from the perspective of the philosophy of the curriculum and based on the inferential research method, seeks to answer the following questions: ‘What is the ruling on knowing the enemy in education and how desirable is including this knowledge in the curriculum from the perspective of educational jurisprudence’ For this purpose, eight arguments from the Qur’an and hadiths were presented and examined in an inferential way. The findings showed that knowing the enemy in education is obligatory in terms of prevention, enjoining what is good, inviting, and also in terms of the duties of the Islamic government as well as the equipment of forces and readiness for jihad and defense and incitement to it.

The purpose of this study was to conduct an ijtihad study on "holding congregational prayers in schools" and to deduce its ruling, as well as the rules of educational methods in this field and harmful methods.

This research has used ijtihad method based on the methodology of knowledge of jurisprudence (and educational jurisprudence) to solve its problem and has inferred the desirability of congregational prayer and its useful and useless methods by referring to the Qur'an, tradition, intellect and jurisprudential rules. .

Studies show that holding congregational prayers is obligatory on school educational agents in terms of the general guidance duties of every Muslim and is obligatory as an agent of the Islamic government or a deputy / lawyer / reward of a Muslim family. It is also a legal obligation in the Islamic Republic of Iran. The methods of holding their prayers are doomed to rules and regulations, and one of the most important criteria is the condition of the possibility of the effect and sanctity of harm and misguidance in the choice of educational styles and methods. It is also not permissible to use severe coercion (forcing a teacher by deprivation of authority), severe coercion (forcing a teacher to threaten his life and reputation) and moderate reluctance (forcing a teacher to threaten to deprive him of his mandatory salary) in performing prayers. Also, if performing congregational prayers causes hatred of prayers or stabilizes hypocrisy and hypocrisy (in the long run), it is haram and obligatory for school administrators to replace the more useful methods based on accurate expertise.

This article showed that educational jurisprudence has a good capacity to extract the educational prescriptions of Islam in one issue (congregational prayer and related issues) and can be used in addition to philosophical, historical, comparative and experimental research in educational research. Come on.

"Motivation" is a factor that inclines a person to perform an action with his own will. Usually, the word motivation is a process that causes excitement, guidance and revival of behavior. On the other hand, fostering justice is one of the goals of the prophets and creating motivation plays an important role in people's tendency towards justice. there has been no independent research on "motivation in the field of justice" and the numerous works written about motivation, firstly: lack a jurisprudential approach and the ruling of "motivation in the field of justice" has not been determined; Secondly: "Motivation methods" have not been explained either. the purpose of this article is to identify motivational rulings and motivational methods in the field of justice. this research has reached the following results with the method of analysis and ijtihad based on the Qur'an and narrative sources: a) According to the verses of the Qur'an, if there is no motivation to regard justice and its cultivation at the level of the society, motivation is obligatory and all those who are obliged to Creating motivation to incline people towards justice. b) In the field of cultivating justice, one can rely on motivational methods such as preaching, encouraging, warning, evangelizing, commanding and forbidding. c) According to the Qur'anic and narrational evidences, the ruling of these methods is desirable, but the ruling of using the "Amar va nahi" method is mandatory. Therefore, commanding and forbidding justice is obligatory and necessary. d) Motivating methods include rulers, sultans and all the obligees.

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.

AbstractThe history of Islamic education and training has a strong connection with the mosque, and in the mosques, as the first educational centers in the Islamic world, in addition to the Qur'an, other branches of science were also taught. Over the centuries, mosques have maintained their educational and educational function with ups and downs. Even today, the idea of ​​mosque-centered schools are trying to revive mosque-centered schools and play the same role. With this introduction, the main question of the present article is whether, in terms of religion, mosque-centered has solid foundations Do the existing mosques have the necessary capacity to become an official school In spite of formal education and public schools, is the presence of mosque-schools necessary in educationThe following article seeks to find an answer to these questions with a qualitative and descriptive-inferential method. In expressing the most important results of the upcoming research, it should be said first: from the point of view of religion, using the space of the mosque for teaching and learning the Qur'an and religious contents is permissible and even recommended; Secondly: it is possible to teach other scientific subjects in mosques under certain conditions; Thirdly: Mosque-centered school is a new phenomenon that proves its effectiveness requires experimentation, recording experiences, longitudinal field studies and measuring statistics and results. Based on this, currently due to the lack of necessary hardware and software infrastructure; Lack of organization, goals and specific strategy, lack of skilled and specialized human resources, it is not possible to transfer educational and educational content from official schools to mosques at macro and national level.