دلالت های تربیتی

This study examines human influence with an emphasis on human agency and its implications for education. An analysis of the concepts of free will, agency, autonomy, and authenticity shows that free will not only carries moral responsibility, but is also essential for moral value and self-governance. According to Islamic anthropology and Quranic evidence, human agency plays a fundamental role in shaping one’s identity and destiny. In contrast, the network perspective sees humans not as independent agents but as members of an interacting system. However, agency theory analyzes human behavior in terms of collective and social actions and emphasizes the role of consciousness and will in distinguishing them from other beings. This combined perspective has implications for education, including: 1) emphasizing respect for individuality and free will as the basis for moral education without coercion; 2) fostering independent learning and critical thinking through active interaction with the environment and information networks; 3) Cultivating decision-making and self-regulation skills in the context of social and cultural networks. Finally, this research suggests that educational systems adopt a comprehensive and dynamic approach to education by realistically integrating individual agency and network structures.

Examining Qur’anic keywords from an educational perspective is an approach that can open the door to understanding and inferring educational implications for teaching and learning. Explaining the theoretical and conceptual models of Qur’anic keywords can help understand educational issues at a macro level and provide practical solutions for teaching and learning, as well as the responsibilities of teachers at a micro level. What is essential in this regard is that the educational implications for the teaching profession are extracted and assessed through a valid process. In other words, if specific foundations are to exist for educational processes, they must be based on criteria that consider the comprehensive nature of human characteristics and creation. Even when applying modern scientific models and competing theories, the Qur’anic foundations can serve as a tool for validating these ideas and as a suitable filter for applying scientific theories.The terms negligence and forgetfulness, as frequently recurring keywords tied to human creation and the stages of his education and development, are among the models whose understanding is not only beneficial for teachers but whose extraction in the form of a conceptual and theoretical model can provide concrete and operational solutions for educational discussions. The researchers of this study aimed to address part of this effort within their capacities. Accordingly, this study seeks to take a structuralist approach to the term forgetfulness in the Qur’an to infer the aforementioned educational implications.

Initially, a research question was formulated as follows:"How are the terms negligence and forgetfulness used in the Qur’an?"Purposeful sampling was conducted until theoretical saturation of categories was achieved, leading to a comprehensive reading of Qur’anic verses related to the keyword life.In the third stage, data collection was carried out through library research and referencing the Quranic text.In the fourth stage, the collected data were analyzed using MAXQDA software, version 12.3-PRO. In the final stage, a comparative study of axial and open codes was conducted to extract educational implications through inductive qualitative content analysis.

The results of the study indicate that the theoretical model of the terms negligence and forgetfulness can be divided into six categories: groups prone to negligence and forgetfulness, instances of negligence and forgetfulness, factors causing and preventing negligence and forgetfulness, consequences, and methods of addressing negligence and forgetfulness. Additionally, five educational implications for teachers can be extracted from this theoretical and conceptual model, including:The relationship between knowledge and perception with negligence and forgetfulness;The importance of reminders alongside teaching;The necessity of explaining the dimensions of negligence and forgetfulness;Attention to the opposites of negligence and forgetfulness;Attention to the levels of negligence and forgetfulness.Each of these implications includes further components, as follows:The relationship between knowledge and perception with negligence and forgetfulness is a foundational implication that includes fostering awareness, considering accurate knowledge, and promoting deep knowledge.The importance of reminders alongside teaching is a procedural and contextual implication that emphasizes the need for constant reminders and effective methods of reminding.Explaining the dimensions of negligence and forgetfulness is a structural implication that covers instances, roots, and consequences of negligence and forgetfulness.Attention to the opposites of negligence and forgetfulness is a functional implication that includes keywords such as worldly life vs. the Hereafter, death vs. life, and sensualism vs. ideationalism.Attention to the levels of negligence and forgetfulness is a consequential implication that includes repetition and intentionality in negligence and forgetfulness. 

In conclusion, it must be acknowledged that religion exists for the education of humanity, and examining religious content to infer educational implications can be a step in this regard. More specifically, this can be achieved by analyzing Qur’anic keywords to infer these implications for the teaching profession and classroom practice. Therefore, such analysis fundamentally serves a religious and educational purpose. The utility of this lies in providing a solid theoretical foundation for education, enabling teachers to apply practical strategies in their work that are grounded in divine revelation. To enrich this study, it is recommended that future theoretical research in this style examine other keywords related to negligence and forgetfulness and, by developing a more comprehensive theoretical and conceptual model, extract broader insights for educational discussions. Additionally, it is suggested that other Qur’anic keywords be analyzed and explained based on this model. Effective education depends on attention to the detailed and overarching dimensions of educational components. Competent teachers must first strengthen their professional foundation by relying on credible educational resources. Next, they must correctly understand reliable sources’ principles and educational implications. Educational researchers facilitate and expedite this process for teachers’ knowledge and access. Finally, the practical application of these findings in the educational environment is crucial, representing a core professional responsibility of teachers. In this study, the first and second steps were taken as preliminary measures to support the educational profession, thereby improving and expanding the quality of teaching practices.

Quranic addresses are among the core components of religious and Quranic culture that significantly impact the process of individual and social upbringing. With contemplation in the Holy Quran, every verse that includes an address encompasses wisdom that can be analyzed. These addresses cover diverse dimensions, including attention to the psychological, social, and spiritual needs of individuals, which can be utilized to enhance the educational system. The aim of this research is to analyze the educational implications of Quranic addresses and to examine how they can be utilized within the educational system to improve the quality of student upbringing. This study employs a descriptive-analytical approach, utilizing library research tools and qualitative content analysis to identify and analyze the educational implications embedded within Quranic addresses by reviewing secondary sources. The results indicate that Quranic addresses contain themes such as encouragement of reflection and reasoning, emphasis on justice and fairness, invitation to self-awareness and recognition of God, and the importance of healthy and constructive social relationships. These implications can serve as foundational principles in designing educational and upbringing programs in schools. Utilizing the educational implications of Quranic addresses can enhance students' intellectual and ethical skills and foster an effective upbringing culture within the educational system. Therefore, it is recommended that curriculum design pays greaterattention to these implications, and special training courses for teachers be organized to equip them with the skills to implement these teachings.

This study aims to explain the philosophical foundations of evil from Allameh Tabataba’i's point of view and to derive its educational implications in moral education. The research method is descriptive-analytical and inferential. Based on Allameh Tabataba’i’s fundamental belief in God as the fundamental good of existence and the non-existence of evils, the findings indicate that the emergence and manifestation of evils are necessary for the evolution of the world and humanity. The results show that in the approach of confronting evils as an educational opportunity, in addition to avoiding and escaping from evil, the opportunity can be used constructively with a view to the development and perfection of the learner. In this regard, the first reaction after the occurrence of evil is patience. The subsequent stages include reasoning, persistence in good deeds, and avoidance of unrighteous deeds, which together create suitable conditions for a reasonable confrontation with evils.  

 Evil, meaning badness and ugliness (Motahhari, 2009, pp. 150-160), has been introduced with a dual function. In one aspect, evil is not severely bad but rather necessary, as good without it cannot be recognized and perceived (Breyer, 2013, p. 192). In another aspect, evil is inherently bad and its existence in the world is not necessary (Pinnock, 2004, p. 132), thus it must be combated. Accepting the dual function of evil, the fundamental issue here is that, from an educational perspective, in most educational systems, evil has generally been viewed as inherently undesirable, and an avoidance approach has prevailed in confronting it. Although there are many recommendations and advice on avoiding evils, there has not been a perspective on confronting evils as an educational opportunity (turning a threat into an opportunity). To address this issue, this study aims to explain the philosophical foundations of evil from Allameh Tabataba’i's viewpoint and to derive its educational implications in moral education.

The approach of this study is qualitative, and the research method is descriptive-inferential. To explain the philosophical foundations of evil, a descriptive method is used, and to extract educational implications, an inferential method in the philosophy of education is employed. In this research approach, a philosophical school along with its broad views on ontology, epistemology, and axiology is taken as the basis, and educational theories and guidelines are extracted and inferred based on them (Kiani & Sadeqzadeh, 2011).

To answer the questions of this study, we first derived the philosophical foundations of evil from Allameh Tabataba’i’s views and then inferred the educational implications, including principles and methods in the field of moral education. A summary of these foundations, principles, and methods is presented in Table 1 below. Table 1: Philosophical Foundations, Educational Principles, and MethodsPhilosophical FoundationsEducational PrinciplesEducational MethodsEvil is non-existent.knowing God as the source of all the good.using rational arguments to know God as the fundamental good of existence, seeking refuge in God, praying, and reciting the QuranEvils are specific to the material world. The expansion and evolution of the world depend on change and movement.. changing situations and conditions through the will of society and individuals, leaving places of sin (migration, emigration, etc.).The system of existence, despite the presence of evils, is the best possible system.principle of aesthetic argument.using observation to perceive order and harmony in the world, nurturing spiritual beauties.Natural and moral evils result from human misuse of free will and ignorance.Cultivating rationality.encouraging thought and reflection, consulting with wise individuals.Natural evils are a means of testing for humans.Principle of the need for flourishing, guidance, and care of good potentials.Education and discipline.Evils are the external consequences of actions and the punishment for sins.Necessity of punishment and retribution (principle of compensation).Punishment and admonition through submission and fairness, preaching and reminding, establishing laws and regulations for punishment, reminding of the Day of Judgment and the way actions are accounted for, storytelling, and learning from examples.Natural evils are an inevitable stage of human development and necessary for good and moral virtues.cultivating moral virtues.Self-purification: performing good deeds, piety, repentance and seeking forgiveness, prayer, almsgiving (zakat), charity, patience, resistance and steadfastness, forgiveness.Evils arise from human ignorance and are relative and subjective.acquiring knowledge and awareness.Learning: empirical and inductive sciences including research, investigation, prediction and foresight, careful observation, and hypothesis formation in confronting natural evils. Discussion and Summary: From Allameh Tabataba’i's view, both natural and moral evils have various instances influenced by different factors. Therefore, they are relative and subjective in terms of time, place, form, and conditions, and no single solution can be recommended for them. Thus, confronting each type of evil, depending on its nature and causes, can be an educational opportunity and requires different educational actions. The first reaction after the occurrence of evil is patience, followed by reasoning. Allameh Tabataba’i considers the realization of most moral virtues dependent on the attribute of patience. Although patience does not encompass all virtuous morals, if it is found in someone, other virtues will also be found in him. However, examining Allameh Tabataba’i’s thoughts reveals that, in addition to patience, reasoning and reflection can comprehensively cover other methods for educational confrontation alongside combating evil.

The Islamic worldview has paid great attention to the development of rational aspects in organizing the human intellectual and ideological system. Therefore, reliance on intellect and emphasizing the development of the intellectual dimension are the most important features of Islamic education and training. The present study aimed to investigate intellect and its educational implications in dimensions, namely foundations, origin, teacher, trainer, sermons and principles, environment, resources, obstacles, path, roadster, desire, knowledge, struggle, practice, destination, homes, stages, criteria, calculation and evaluation, supporters and incentives, methods, content, and products that are called twenty-one dimensions of education. This qualitative research is of a descriptive-analytical type and has been conducted using the content analysis method. The research population included all Quranic verses related to the research topic and other related documents in the form of books and articles and the sampling method was purposeful. Based on the findings of the research in Hekmat Islamic school, the education of educators should focus on nurturing all dimensions of intellect, including questioning, acting, and worshipping, so that in the shadow of this education, according to the divine teachings, the movement of life towards a wise path. Defining and explaining the twenty-one mentioned elements can organize the theoretical pattern of the Hekmat Islamic school in a way that also has a practical and executable approach. Utilizing these requirements can help guide and assist individuals in the path of education; therefore, these requirements can be a guide for parents, teachers, managers, experts, and other stakeholders in the education system.

This research has been done with the aim of explaining the conceptual model of the relationship between language and thinking based on the Qur'an and extracting its educational implications for children's intellectual development. Therefore, using the descriptive-analytical-inferential method; First, the frequently used keywords referring to language and thinking in the Quran were equated, which include Notgh, Ghol and Kalam.Then the characteristics of each one are based on the verses related to the key words of the analysis, then the relationship between language and thinking is explained philosophically and it was concluded that the steps taken in thinking correspond to the linguistic phenomena of Notgh, Kalam and Ghol. From another point of view, each of the linguistic phenomena of Notgh, Kalam and Ghol can be adapted to the process of thinking. In the following, the conceptual model of this relationship was drawn based on the Qur'an, and finally, the educational implications of the relationship between language and thinking for children's intellectual development were extracted. Considering that the best educational approach in relation to a child can be an aesthetic approach; By means of favorable verbal stimuli, the child should be directed towards real values and needs. In order to activate the correct thinking in the child, he should be exposed to the word of truth, and by using the power of the divine word in its artistic and aesthetic forms, it is possible to teach children the ways of learning the word.

Creating "disposition to thinking" is an approach that has recently been taken into consideration for cultivating thinking in the world's educational systems; because simply by teaching the "skill" of thinking to the learners, it is not possible to guarantee becoming a thinker. Since intellectual disposition is a cultural phenomenon and originates from interaction with environmental beliefs, values and norms, it is very important to pay attention to cultural elements in the disposition to think. Therefore, the research aim is to identify the strengthening factors and barriers to the disposition to think based on the Holy Qur'an, and as a result, some suggestions for educational systems. For this purpose, 232 verses whose conceptual scope and themes represented the topic of thinking in the Holy Quran were identified and analyzed. After extracting the basic concepts (28 basic concepts), finally, 4 key axes for the strengthening factors and barriers to the disposition to think from the perspective of the Holy Quran were obtained. The results of the present research, from the perspective of the Holy Quran, indicated that making thinking flow requires factors such as: sources and topics for thinking, appropriate methods, protecting thinking from inhibiting factors (obstacles) and strengthening and guiding thinking through facilitating factors. Based on this, it is necessary for educators to play the role of a model for thinking, providing rich and useful content, providing opportunities and activities for thinking and intellectual challenges, hypothesis testing, expanding the capacity of intuitive and esoteric understanding, moral education and refinement of the self can provide the students with a disposition to think.

By comparing the philosophical and educational ideas of Allameh Tabataba'i and Habermas, this study explored the indicators of critical thinking and its effects on educational elements (objectives, teaching methods, curriculum, teacher’s role) to offer practical educational implications. A descriptive, comparative, and qualitative content analysis approach was adopted in compliance with the research questions. A conceptual framework relying on scholars’ definitions was employed for data analysis. The data were collected by taking notes on purposively selected articles and books penned by the two philosophers. Investigator triangulation, check and recheck, comparison of findings with those of similar studies, and theoretical triangulation were performed to confirm the validity and dependability of the results. Based on the findings, the components of critical thinking (questioning, discussion and debate, rationality, logical reasoning, liberal thinking, ethical education, and seeking the truth) appear in the works of both philosophers. The following educational implications resulting from their viewpoints are presented based on educational elements: reason-based and nature-based ethical education, freedom from ignorance and domination, attaining closeness to God, honesty, liberal thinking, a collaborative method based on constructive discussion, and teachers’ communicative action in line with their knowledge and practice.

This study aimed at exploring the approach of "inter-cultural dialogue" in Allameh Tabataba'’s thought, and offering its educational implications.

The method used in this study is descriptive-inferential.

After explaining the approach of inter-cultural dialogue, firstly the anthropological and epistemological foundations were mentioned as the theoretical supports of this approach, and then the educational principles and methods derived from these foundations were studied as educational implications of it. The anthropological foundations of the approach of the inter-cultural dialogue in Allameh Tabataba'i' works and views are as follows: Man is an employing and perfectionist creature; and under the epistemological basis of the approach, the contract-making of man is also mentioned. The educational principles and methods deduced from these foundations are all focused on the approach that we have named as "inter-cultural dialogue".

The results of the study indicate that in Islam and from the viewpoint of Islamic thinkers, including Allameh Tabataba'i, a look at others, at the numerous sub-cultures and diverse cultures in the world, is a look based on the humanity of men; therefore, for peaceful life, and peace-oriented and dialogue-based relations, we require the foundations, principles, and methods for education resulting from the thought of these thinkers; and, in the meanwhile, the education system as the institution in charge of education in the society needs to take advantage of this human approach for educational policies.

The  of the present research is to understand the educational (practical) implications of the idea of Mullah Sadra’s Four Journeys.

This research was conducted under the qualitative paradigm. The research method is the hermeneutic , and the data collection method is the documentary method.

In this research, in the findings section, practical aspects and educational implications of Mulla Sadra’s Four Journeys are proposed in specific spheres and under various titles including (1) understanding education as a 4-stage journey or 4 journeys with two divine and public directions (a guide for educational researchers), (2) presenting an educational method using Mulla Sadra’s 4-stage logic of Four Journeys in accordance with the idea of Mullah Sadra's self-evolution (model of teacher training) and (3) designing objective journeys corresponding to the spiritual and intellectual journeys of those under education as the training method (practical guide for educators). In other words, in the structural sphere, using the metaphor of ‘education as journey’, and especially Mulla Sadra’s idea of Four Journeys, was introduced as the idea in the direction of educational research so that it may serve as a practical guide for researchers in the sphere of education. In the methodological sphere, the idea of ‘necessary of correspondence of objective, spiritual and intellectual journeys’ was proposed; and in the meeting point of the two ideas with the content of Mulla Sadra’s philosophy, especially his idea of self-evolution, the ‘educational method using the four phase logic of Mulla Sadra’s Four Journeys’ was presented.

Educational (practical) implications of the idea of Mulla Sadra’s four Journeys (Asfār Arbaʻa) based on the central idea of "correspondence of Sadra’s Four Journeys and the stages of self-development from his point of view", are drawn in two special areas of the practical guide for educators and the educational guide for scholars.

The purpose of this study is to investigate the position of epistemic knowledge in the philosophy of Islamic education and explain its educational implications. Since the basic purpose of creation is science and knowledge. This article uses a descriptive-analytical method to examine the place of epistemological knowledge in the philosophy of Islamic education and explain its educational implications. And seeks to introduce educational works, barriers and areas of access to epistemic knowledge. The findings indicate that knowledge is not only the goal of education but also the basic goal of creation and the highest blessing after the blessing of creation. Epistemic knowledge, a kind of self-knowledge; and piety, sincerity and self-cultivation are among its foundations. This knowledge is sometimes in the form of Inspiration and sometimes in the form of inspiration and sometimes in the form of hadith. Self-awareness, Fear of God, the cry of submission and submission, belief in the Qur'an, sobriety and patience, silence, harmony of speech and behavior, humility, worship and religious imitation are among its educational effects. The education that is based on knowledge and cognition in the name of the Lord is the education that leads to the perfection and happiness of man, as well as the spread of peace, brotherhood and unity in his life.

Human guidance as the main function of the Quran in all the verses. In the meantime, the process of prescription and collection of unconscious and obsolete verses as part of the Qur'anic verses contains significant educational implications that the neglect of this role leads to the notion of futility, denial and ineffectiveness of these verses and, consequently, the origin of the theory of denial of obsolete verses On the part of some Qur'anic scholars, while in these attitudes, the implications of the process of Nazis remain neglected. The author believes that obsolete verses, as part of the process of manuscripts, contain important educational implications that it would be impossible to extract these concepts by prescribing the abolition and ineffectiveness of obsolete verses.

These days, one of the most important challenges of human beings concern the provision of a proper condition for peaceful coexistence for people. Islam can provide a solution for this problem. For this reason, the Holy Qur’an, particularly the Al-Mizan interpretation of the Holy Qur’an, have been investigated in this research. Therefore, the aim of the present study is to enumerate the educational implications of peaceful coexistence in the interpretation of Al-Mizan, in order to provide a conceptual model for achieving peaceful coexistence. The research follows mixed approach using different methods to find answers for all of the main questions. Hence, conceptual analysis method has been employed to answer the first question of the research, and to answer the second and third questions, inferential method has been used. The research findings signified six anthropological bases and six value bases for peaceful coexistence in Al-Mizan interpretation. The research also resulted in the identification of the principles and methods of peaceful coexistence in the form of a conceptual model. It indicated that 12 bases, 7 principles and 19 educational methods of peaceful coexistence are related to one another in this model, and signified the path to achieve peaceful coexistence.

The purpose of this study is to investigate the confusion of opportunity in the works of al-Ghazali and to explain its educational implications for the educational authorities. His works and ideas in various fields of Islamic sciences such as jurisprudence, theology and ethics have been left to him in more than seventy compilations. This research has been done by descriptive-analytical method. Referring to the works of Abu Hamed Ghazali, the author studies and reviews those writings of this great thinker about the life, time, and related concepts. While emphasizing the importance of human life, al-Ghazâlî invites his audience to embrace the various opportunities of life that flow in the context of the eternal life, and his overall purpose in these recommendations is to know and obey God, to control one's airs, to serve one and only Lord. Bliss is in the Hereafter. Ghazali considers the exploitation of the opportunities of his life to be the most important in the course of his education, and he has repeated and emphatic advice on the seizure of opportunities, and he does everything he can to save time and waste opportunities.

The purpose of this study is to investigate epistemology from Imam Ali's (AS) point of view, with an emphasis on its educational implications in terms of levels, resources, instruments, obstacles and consequences of knowledge. It also aims at identifying the causal and intermediate provisions and strategies for acquiring knowledge from Imam Ali's (AS) point of view and explaining its educational implications. To achieve these goals, eight questions were raised. This research follows grounded theory method and its content is derived from the gracious books of Nahj al-Balaghah, Ghurar al-Hekam, and other Shiite narrative sources containing the sayings of Imam Ali (AS). The results of the research demonstrated that the causal provision for obtaining knowledge is "divine guidance", and its mediating provision is "divine piety". The levels of knowledge include "doubt, suspicion and certainty"; sources of knowledge contain "revelation and inspiration, reason, the heart, Fitrah, verses of nature, verses of the soul, (human being) and history". The instruments for acquiring knowledge include: "contemplation in the Holy Qur'an, wisdom (reasoning / thinking), sense, discovery and intuition, and taking lessons from the lives of the Ahl al-Bayt (AS). Furthermore, barriers to knowledge include: "following the temptations of the soul, worldliness, non-divine love, lust, longing, obedience to the wicked things and associating with them, excessive improper jokes, egoism and selfishness, sedition, greed, poverty, evil temptations, anger, controversy, neglecting knowledge, pride, short-sightedness and doubt". The consequences of knowledge include: distinction between righteousness and void, possession of the advantage of Shahid, acquiring faith, maintaining faith, piety, acquiring excellence, acquiring intuition, theology and forgiveness". The strategies for the development of knowledge include: "sincerity, self-sacrifice, expedition in the verses of nature and spiritual verses (self-cognition), remembrance and reminiscence of God, self-purification, and experience." The findings of the research also indicated that appropriate educational implications of epistemology from Imam Ali's (AS) point of view in terms of educational goals includes "closeness to God" as an ideal goal, four general goals, and a number of peripheral-goals, as well as appropriate educational methods and issues.

The present research aimed to identify the implications of the multicultural curriculum of Michel Foucault and Henry Giroux on the reforming and redesign of the elementary school curriculum in Iran. The research method is analytical-indactive, research field of all digital and print resources related to subject, targeted sampling method, the means of these phishing forms, the method of analysis qualitative content analysis and assessment the validity of the findings through Professional judgment. The results Showed that issues such as dialectical analysis of daily experiences, border education, educational justice realization, coexistence ability acquisition, critical awareness, prevention and resistance to the reproduction of social inequality, listening and paying attention to the voices of the various groups and races of the society, turning away from elitism moving towards the attention of the general culture, paying attention to moral discourses, etc. can be considered based on Foucault and Giroux's educational ideas along reformist policy making and redefining the elements of the curriculum elementary school in Iran. The final product or output of this kind of curriculum is individually a learner and socially an active citizenship at the local, national, and global levels.

One of the aspects of the Holy Quran’s teachings is that they invite man to thinking so that the man’s path to pure life is paved.
Therefore, this paper evaluate some concepts of thinking in the Quran. In the first step, the dimensions of thought are examined under two axes: ‘thinking’ and ‘its accessories’. The research method is analysis and conceptual interpretation.
The result indicates that the subjects of thinking include earthly creatures, sea creatures, the creatures of the sky, creatures common in sky and earth, history of nations, one’s self, divine book and the nature of this world and the hereafter; Moreover, the accessories of the thinking include accompaniment of thinking and knowledge, having the scientific spirit, ability to evaluate and judge, freedom from the bonds of the social habits.
Furthermore, this study reveals that the dimensions of thinking can influence intellectual thinking of the children if the verse attitude to the universe is broadened, obtaining the knowledge from the original sources is provided, and language and self-recognition skills are extended.

Using an analytical and inferential method, this qualitative research was carried out to examine the educational implications of the verses on education and refinement. The research has thoroughly studied and analyzed the Qur'anic interpretations. The necessary data were collected through note taking from commentators' viewpoint. The results show that the verses on education and refinement have extensively dealt with the pillars of education, i.e., teacher, learner and content, and considered the educational implications in each case. For example, teacher must have strong interaction with learners and be in harmony with them, the content of education should be of a divine origin, and it should be precise and firm, not low quality and superstitious. Moreover, the educational system should be centered on refinement, and refinement programs should have priority over educational programs. In this system, the Qur'anic teachings should be at the center of all the discussions, and intellectual teachings should be offered in all disciplines.

The present article aims at investigating the educational implications of the theoretical and practical intellect and the discussions related to educating the children in Avicenna’s view to understand the status of intellectual education of the children for him. Considering the shortage of research on the extent of harmony of the foundations of programs such as ‘philosophy for children’ and the foundations of Islamic philosophy, it seemed necessary to conduct this study for obtaining the Islamic view extracted from Avicenna’s opinions regarding the selection of a type of education proper for children. The method used in this study was descriptive-analytical and the questions were as follows: “what were the implications of theoretical and practical intellect and Avicenna’s discussions on educating children?” and “what is the status of intellectual education of children in Avicenna’s thought?”
The findings show that Avicenna, while stressing on human’s intellectual education for achieving ultimate felicity, shows – based on a study of his implications and views on intellectual education – no evidence that such an education is limited to the childhood; rather, those implications show the necessity of applying moral education during childhood in general. This is because moral education and correction in childhood prepares the ground for nurturing the divine intellect and proper intellectual education in adulthood.

There are two opposing views regarding the relationship between ((faith and wisdom)): 1. Rationalism that reconciles the faith with the wisdom. 2. Faithfulness that mismatches faith and wisdom. This deductive descriptive-analytic study that is done qualitatively seeks to expound the nature of faith from the viewpoint of Molla Sadra who is a rationalist philosopher. He believes that faith is indeed equal to wisdom and he also considers some principles for religious education; human is a wise being and faith is a cognitive matter, human is free in his actions and faith is optional, faith is doubtful and human being`s faith capacities are different, human is a perfectionist being and reaching high levels of faith necessitates constant and persistent emphasis on faith and action, human differs from other creatures and faith distinguishes him from other creatures, human is Unitarian and religion and wisdom agree with each other. Based on the principles mentioned above, the findings show that we can train religious people without blaming the religious education on any accounts.