meysam sedaghatzadeh

Understanding the nature and essence of informal education is a necessary and undeniable introduction to intervention in informal education, planning, participation, policy-making, and also explaining the relationship between this type of education and formal education. Therefore, given the importance of this issue, the aim of the present study is to gather the most important definitions provided for the concept of informal education and its characteristics, with a maximal approach and their analysis, and to pave the way for providing a comprehensive definition of informal education and explaining its main characteristics. To achieve this goal, the most important definitions provided for the term "informal education" in verses have been collected and analyzed and analyzed using the "content analysis" method. The result of this work was the organization of the concepts raised in the various definitions of informal education, into two branches: essence and characteristics. Based on this two-branch classification, a definition of informal education, which includes the sum of the common definitions and distinguishes the basic differences, was presented as follows: "Informal education is part of the education process that is realized in a lifelong, intentional and systematic way, in various fields outside the formal education system. This type of education is carried out with the focus of responding to various individual, local and community needs, and with the active participation of guardians and learners in planning, decision-making and implementation.

One of the essential needs of any civilization is human education, and every educational system requires a theory. Educational theories are shaped by specific philosophical perspectives, which negate other theories of education based on their philosophical foundations. In this regard, the present study aims to address the question: what are the types of incorrect and harmful educational practices in the path toward developing the perfect human, and how can they be classified? The study focuses on Shahid Motahhari's significant role in contemporary Islamic theorization. To this end, all of Shahid Motahhari’s works were analyzed using a qualitative analytical method. The findings reveal that in the process of educating the perfect human, four types of harmful educational practices may occur: Non-human education, which deviates from innate human tendencies (fiṭrah), leading to individuals conforming to the desires of the educator rather than aligning with their creation. Incomplete education, which focuses only on certain aspects of human existence rather than a comprehensive approach. Unhealthy education, which lacks balance, ultimately producing a caricature-like personality. Imperfect education, which results in a model of human development that falls short of achieving true perfection.

One of the issues raised in the fields of knowledge is human personality. Personality consists of special thought, emotional and behavioral patterns that distinguish each person from other people. These patterns are gradually formed from a set of important interconnected points of the findings, over time, and there are many and various factors in their formation, without examining them, it is meaningless and incomprehensible to talk about the characters. This research is done to investigate the process of personality formation and the factors affecting it in the thought of Martyr Motahari and introduce the ideal personality in his theory. For this purpose, all available sources and references related to his educational opinions have been descriptively examined and the resulting data have been classified and analyzed using the thematic analysis method. The findings of the research indicate that, in general, the dimensions of human personality in his thought include two dimensions the inner personality of a person and the outward appearance of the personality. In the formation of these two dimensions, the course of human existence, the external influence of some factors, and the internal initiation of the human itself are influential.

The concept of Fitrah is the central element of the anthropological thought of many thinkers of Islamic sciences. The meanings adopted from this concept, however, contrary to its word, are numerous and have caused differences in the explanation and results of it in other fields of humanities. Among the thinkers, Martyr Motahari considered Fitrah to be the "Umm al−Ma'arif" of the Quran and Islamic thought and made it the center of his thought. Therefore, dealing with education in the thought of Martyr Motahari is limited to dealing with the theory of Fitrah in his view. This research was conducted to analyze the meaning of education based on Shahid Motahari's view of the theory of Fitrah. For this purpose, the content analysis method was used and all his written works were examined. The results obtained from the stages of data collection have been classified and analyzed by the content analysis method. The results of this research show that two meanings of Fitrah can be inferred from his thought, one is Fitrah as the way of human creation and the other as the human dimension of man. Each of these interpretations of Fitrah causes various educational implications. As a result, the meaning of education in his thought can be found in the explanation of different themes such as amendment, prosperity, guidance, evolution, and growth.

The process of human evolution and the course of the flourishment of his talents is a movement that, on the one hand, is towards the inside and the truth of existence, and on the other hand, reveals the acquired truths in the outside of the universe. This study aims at explaining the cycle of outside and inside in education based on Shahid Motahari’s thought. For this purpose, all Shahid Motahhari’s works were analyzed using a descriptive-analytical method without sampling. The findings indicate that, in Shahid Motahari’s thought, there are following relationships between inside and outside: ‘inside; truth of outside’, ‘outside; a symbol of inside’ and ‘outside; a means of inside’. He considers the education process to be a cycle between the practical manifestations of the learner and his inside, and on the other hand, he regards the right education as a movement towards inside and from the shell to the core. Therefore, the educators’ task in this view is to be fully familiar with this cycle and make a decision to improve the learners according to it, for there is no other way to reach the learners’ inside except for the manifestations of his inside in practice. Furthermore, to stabilize and strengthen the learner’s dispositions, the educator can use this cycle by repeating the correct outward action and receiving its feedback.

The purpose of this research is to investigate the conditions and obstacles of acceptance of the teachers' invitation by the student and to provide solutions for acquiring conditions and avoiding the acceptance of teachers' invitation obstacles. For this purpose, the analytical-qualitative method has been used. The research population includes all available sources and references related to Martyr Motahari's philosophical and educational thoughts. Since all the works of analysis are included in this research, sampling has not been done. The research shows that in the thought of Martyr Motahari, the conditions for accepting the teachers' invitation were to be pure, to be alive to the Fitrah, and to feel the responsibilities and obstacles of not to accepting it, including heart disease, rust of the heart, sealing of the heart, lack of insight, deafness of the heart, distortion of the soul's book, following the habits of the fathers, etc. Also, some of the solutions are: acquiring faith and worship and regulating love and hatred.

Everything we observe in universe has "property & kingdom","essence & manifestation","form & meaning","spirit &body" and "appearance and interiority". The process of education can be likened to a cycle in which what is inside a person shows itself in the appearances of his existence; And this appearance itself makes his inner self. In the process of education, for some reasons, this relationship between appearance and interior may not be well formed in this cycle, which causes damage to the character of the person being trained. This research was done with the aim of identifying the types of characters that occurred due to defects in this cycle. For this purpose, all the works of martyr Motahari have been examined by qualitative analytical method and the obtained results have been classified and analyzed by thematic analysis method. The findings of the research indicate that the lack of proper formation of this cycle can be due to excessive attention to the interior or exterior. Another type of damaged personality pays attention to both parts, but there is no harmony between the exterior and the interior. In general, these characters can be divided into three groups: introvert, extrovert and dual characters.

Some scholars argue that the concept of "culture" is one of the most difficult and yet most important concepts of the human sciences. This concept has undergone many changes in the West, and it is still a source of ambiguity, and based on various principles and historical contexts, it has several interpretations. Given the importance of this concept in the religious literature of the Islamic Republic, considerable attention should be given to it. Therefore, explaining the development process of the concept of culture in France, Germany, Great Britain and Russia, this paper, through a historical method, seeks to modify the concept of culture within the context of transcendental philosophy which is regarded as the theoretical basis of the Islamic Revolution and its leader's view. This task has been accomplished on the basis of a rational argument. According to this viewpoint, through their unity collectively with the degrees of existence and manifesting these meanings in their behaviors and decorum, people create the culture which represents a retrograde step of meaning to common understanding and shared behaviors and social actions.