سید نقی موسوی

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 governance?The 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.

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.

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.

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 education?The 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.

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.

In the current age, family research is doubly necessary in the civilization confrontation and secular civilization, and the formulation of legal, jurisprudential and educational theories in this field, especially regarding the role and duties of the mother, is emphasized in a methodical manner by relying on the Islamic and jurisprudential tradition. There are long-term discussions about the mother in Islamic jurisprudence, and the issue of guardianship and the circle of influence and control of the mother in the affairs of the child is one of the most important. In the popular view, the mother's guardianship over the child is limited. The present article tries to reread the territory of mother's guardian's ship (independent and non-independent) in Islamic jurisprudence and examine it based on deductive (Ijtehadi) method. After the investigations, it was concluded that the independent guardianship of the mother is a sign of compliance with the proofs of custody as well as a sign of the commitment of educational applications. Also, the mother as one of the 'Adul al Mo'minin (followers of the believers) has independent guardianship and can have non-independent guardianship (Mazoon) only through guardianship. Also, it was concluded that the territory of the mother's guardianship is dependent on the reason that proved it and it will be decisive in the assumption of confluence with the father's guardianship, and various assumptions of the confluence of the mother's guardianship with the father's guardianship were examined

In a number of Islamic traditions, three periods of growth and upbringing of children and adolescents have been mentioned, and as far as we know, these hadiths have not been examined in a detailed and methodical way in hadith and jurisprudence.The present article tries to examine the hadiths of "three seven years" based on the methodology of ijtihad and with the approach of educational jurisprudence. For this purpose, at first, the hadiths were collected and each one was carefully examined by documents and records and in the following, reasonables  topics were discussed in the three axes of the ruling (obligatory and recommended), belonging to the ruling(children and teenagers) and the topic of the ruling (educational recommendations).In the ruling debate, fundamental issues such as whether these hadiths are moral or instructive, as well as whether they are news or essays, and their inferred ruling, were discussed.And this result was that these narratives are Moral and can contain a religious education.In the second axis, the meaning of the child in these traditions was examined as belonging to the ruling.In the third axis, the subject of rulings and educational assignments and prescriptions related to each stage was examined and compared in detail, and based on the above narrations, the following conclusions were drawn:1.It is desirable to set the child free and create conditions for him to play in the first seven years.2.It is recommended to work and accompany the child and teach the Quran in the second seven years.3.Education of religious values ​​and emphasis on family education in the third seven years is desirable.

Teachership studies and its localization and Islamization are necessary, and on the other hand, pedagogical jurisprudence as a new approach in education research is constantly being produced and developed. The present article tries to focus on one of the branches of pedagogical jurisprudence and discuss the capacity and background of Islamic jurisprudence for the design and establishment of teachership jurisprudence. The present article relying on descriptive and analytical method aims to address the question as to what issues of teachership have been discussed in the jurisprudential tradition and legacy left by early Muslim scholars. After the investigations, it was concluded that topics such as the rule regarding teaching sciences, the Islamic law about hiring someone for teaching, the teacher's liability, and the rules concerning certain teaching methods have been raised in jurisprudence. However, these topics have not been expanded quantitatively and qualitatively when they have been touched upon in chapters, such as rent, Juʿāla, compromise, endowment, zakāt, etc. and it is necessary to try to create and develop "teachership jurisprudence" in addition to identifying the type of issues and designing a system to deal with those issues.

Religiousization of science and discussion of "religious science" has been the focus of many debates and there are different minimalist and maximalist viewpoints about it. The most important field of religious science among experts is the humanities which are academic disciplines that study aspects of human society and culture. Access to Islamic human sciences has a special position in the engineering of Islamic civilization. The main purpose of this article is to examine the reasons for the "Islamization of humanities" from the perspective of Islamic jurisprudence. This research uses the inferential methodology in deriving rulings from Qur'anic and textual evidence. The results of the research indicate that the three rules such the negation of the domination of the infidels (i.e. maintaining the independence and self-sufficiency of the Muslim community), promoting the "birr" (righteousness) and prohibiting the acquisition of knowledge from anyone other than the Ahl al-Bayt (a) can be stated as some of the most important jurisprudential arguments for the "Islamization of the humanities". The conclusion drawn out suggests the necessity of producing Islamic humanities.

The literature of professional ethics is increasing. It is broken through the boundaries of education, and categories such as teacher’s professional ethics are derived from it; therefore, it is necessary to attempt to localize this literature. On the other hand, educational jurisprudence is developing as a new field in education, so it is necessary to have a specialized approach to teachers and teacher training. The ratio of teacher’s ethics to teacher’s jurisprudence is necessary in research (science production) and education (educational program and curriculum) and this is the main issue of this paper. this study, through a descriptive and analytical method, explaining what the teacher’s jurisprudence and teacher’s ethics are, has determined the ratio between them and come to a conclusion that these two fields of study, while different, are closely related to each other, and in the position of research, (Islamic) teacher’s ethics can rely on teacher’s jurisprudence and submit to its methodology of Ijtihad so that a comprehensive system of teacher’s rules, manners, and ethics can be deduced systematically. At the end of paper, teacher’s ethics in the teacher training curriculum has been evaluated, and some suggestions have been offered.

The relationship between religion and education has long been considered. And for some time now, the presence and absence of religion in formal public education has been considered. And various ideas have been put forward to eliminate religion in school. The idea of "Teaching about religions" as an alternative to "teaching religion" Was raised and promoted since the 1950s. The purpose of the idea of "Teaching about religions"is to teach peace, tolerance, respect for others, and to teach religions as historical and cultural categories. And knowledge, commitment, faith and belief in a religion are not considered. with regard to the influence and promotion of secularist ideas in education,this article seeks to examine this idea from the perspective of educational jurisprudence.And make seven arguments on the prohibition and sanctity of the above idea. And ban the idea of "teaching about religions" intellectually because of the ugliness of oppression and misleading others.Also to critique this idea by means of jurisprudential arguments. And prove the idea of "teaching about religions instead of teaching religion" jurisprudential prohibition due to the domination of infidels, the prohibition of misleading others

Educational jurisprudence in the course of its growth and development requires the development of its surrounding domains such as "educational rules" because the rules of jurisprudence are useful and used extensively to understand profound "educational concepts". Misguiding others is one of the topics that can be applied to educational policies, actions and methods in the sense that they can be considered manifestations of misguidance. The present article seeks to discuss the truth of misguidance and to explain the various angles of the concept of misguidance and its relation with similar concepts. The method of this article is descriptive-inferential and sampling is done in a purposeful way (conceptual explanation of misguidance and similar concepts and the analysis of a network of concepts)  based on qualitative content analysis. After studies, it became clear that misguidance has two general and specific meanings; the specific meaning includes only cognitive and ideological misguidance, and in this sense it can be termed as "teaching misguidance" and casting doubt. We also came to know that misguidance is a non-intentional concept and what is intended is current and practical misguidance as well as the occurrence of misguidance and it is not specific to ideological misguidance. Concerning the relation of the concept/rule of misguidance with similar concepts, we have also come to the conclusion that misguidance, in terms of the principle of causation, is a kind of deceiving others and putting them in the darkness of ignorance and helping them commit a sin. However, in terms of causation, it refers more to banditry. We also came to know that the relation between misguidance and "teaching misguidance" and "casting doubt" is that of a general and specific one.

Today, attitudes such as considering people with mild symptoms of mental retardation and those with borderline intelligence as criminals by nature, is unacceptable and rejected. However, because crimes are registered in their names and in view of the strength of the risk factors, it is undoubtedly necessary to address in a special and detailed way the criminological issues of this group, especially delinquencies. In this article, which is qualitatively-inferential and based on library sources, the arguments of the proponents and opponents of the necessity of dealing with this matter have been brought up and discussed with emphasis on the duty of parents and those in charge of education and rehabilitation. Arguments such as the small number of these people in the society, the lack of criminal responsibility and the ineffectiveness and costliness of the measures have been seriously criticized and considered unacceptable. On the other hand, positive arguments such as the verse of prevention, the verse of "no harm" (lā tuḍār), the verses indicating the promotion of the good and the prohibition of the evil, as well as narrations such as the principle of no-harm (lā ḍarar) and rational reason have been presented on the necessity of studying and acting to prevent mentally retarded trainees from committing delinquencies.

Educational jurisprudence is taking shape as a new chapter in jurisprudence and as a new realm in educational studies. Just as the development of "rules of jurisprudence" is important in jurisprudence, so is the development of the branch of "rules of educational jurisprudence". The present article explains "invitation to good" in the form of a "maxim of educational jurisprudence". Using a jurisprudential and ijtihad methodology, the article discusses this maxim of Islamic jurisprudence in three parts: evidence of the rule, purport of the rule and educational implications of this rule. The findings of this study suggest that the invitation to good is objectively recommended on the duty-bound, and it is a collective obligation on some others who meet the requirements and are qualified.  Also, inviting to good as an educational method has elements, as well as conditions and principles that govern the maxim. These conditions include the inviter's knowledge, the practicality and usefulness of the thing to which invitation is made, and sanity, the possibility of understanding and acceptance of the invitee etc. and also some principles such as the desirability of well-prepared invitation, the priority of practical invitation over verbal invitation, the priority of soft invitation over hard invitation and so forth.

The use of reasoning and thinking methods in the religious education of children is a subject that the present study has tried to examine its jurisprudential ruling. For this purpose, after semantics, he has gone to rational and narrative arguments. Rational reason indicates the necessity of using methods in religious education. Because the intellect rules on the necessity of knowing God and His duties, and considers the way of this knowledge to be limited to reason and rationality. Verses and narrations indicate the emphatic recommendation of using these methods, but with the inclusion of rational reason and according to the law associated with the rule of reason and sharia, the obligatory use of verses and narrations is not empty. It is obligatory on the subjects that the Holy Qur'an has determined and in terms of the "verse" of these subjects, to the extent that it causes the realization of the divine vision in the children and provides the means for their religious education.