فهرست مطالب seyednaghi mousavi

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.

"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.

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

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.

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.

Analytical approach to the philosophy of education highlights to recognize and analyze concepts in education. The analysis derived from the philosophical and theological about definition of Education, Religious Education, Indoctrination and other concepts Lead to the rejection of «religious education». One reason is absolute ugliness indoctrination and induction Religious teachings that is the process of religious education has become as “similar- education «and «anti-education». This paper wants to collect different opinions about definition of indoctrination and review them. In order to, five opinions criticized And new opinion is proposed.