intellect

 Research highlights the pivotal role of parent-child relationships in fostering healthy child development, particularly during preschool years. Ineffective parenting practices can damage these relationships and lead to behavioral and emotional problems in children. As complex entities, humans require proper guidance for effective interactions with their children. In the approach of Allah-centered spiritual parenting, intellect serves as the primary tool for parental decision-making, enabling the activation of spiritual dimensions. Given the family’s critical role in shaping children’s personalities, a lack of parental knowledge in child-rearing and reliance on improper methods can derail children from the path of growth and transcendence. Ignorance is a root cause of many challenges, including parenting-related ones. Human behavior is fundamentally shaped by awareness of realities, and one of the most critical realities for parents to comprehend is the nature of the world and the purpose of life. Islamic texts, especially the Qur'an and Hadiths, offer valuable insights for enhancing parental awareness, thus improving parent-child relationships. This study presents a model of Allah-centered spiritual parenting derived from Islamic teachings. The central research questions are: What cognitive and behavioral patterns does the "Exhortation and Protection" model define for parents and children in God-centered spiritual parenting? What are the components of this model, and how are they interrelated? The findings can serve as a foundation for designing educational programs that help parents use religious teachings to improve relationships with their children and support their spiritual growth.

 This study employs classical documentary analysis to derive the "Exhortation and Protection" model for spiritual parenting from Islamic sources, particularly Hadiths. The research process involves two primary stages: (1) Compilation and Content Analysis of Hadiths: Relevant traditions were collected, and their psychological dimensions and functions were analyzed using content analysis methods. This phase facilitated identifying the components and roles of each text within the broader framework. (2) Theoretical Modeling: Relationships among the extracted insights from the Hadiths were identified and integrated into a comprehensive model. Texts were analyzed separately for parental and child behaviors, and these sub-models were subsequently combined into an overarching model of "Exhortation and Protection."A total of over 100 Hadiths and Qur'anic verses were analyzed, and 22 narrations were selected for modeling. The analysis identified two main components: (1) Exhortation (Mawʿiẓah): Parents' role in educating and enlightening their children about the realities of the world and, more importantly, the ultimate purpose of life. (2) Protection (Ṣiyānah): The children’s role in accepting these realities and committing to religious values.

 This study was conducted to extract the "Exhortation and Protection" model of spiritual parenting from Islamic sources, particularly Hadiths. Based on these sources, parents must educate their children about the nature of the world, its opportunities, and its challenges (Exhortation). Children are expected to accept these realities (Protection) and strive toward spiritual perfection while fulfilling their commitments. The cognitive model for parents includes the following elements:Worldview: Parents should convey that the world is a transient and deceptive opportunity for spiritual growth.Deconstruction of Worldly Attachments: Parents should guide children toward prioritizing spiritual values over material attachments.The cognitive-behavioral model for Children includes the following elements:Acceptance: Children should recognize and learn from the realities of life.Commitment: Children should adhere to spiritual values and strive for perfection.Adaptability: The ultimate goal of this model is fostering adaptability in children. Adaptability entails maintaining balance and composure amidst life’s joys and adversities, enabling children to make informed and resilient decisions.The "Exhortation and Protection" model is a comprehensive framework for spiritual parenting based on Islamic teachings. This model assists parents in preparing their children for life in both this world and the hereafter. Adaptability, as the ultimate goal of this model, helps children achieve a successful life. This research can serve as a valuable resource for parents, educators, and researchers in the field of religious upbringing of children. Additionally, it has the potential to enrich the scientific literature in the domain of Islamic psychology.

 This research focuses on the role of the "Exhortation and Protection" model in parenting, emphasizing the significance of engaging the heart and emotions in child-rearing. The model posits that effective exhortation softens the child’s heart, fostering receptivity to religious teachings. The heart, seen as the center of emotions, cognition, and spirituality, is crucial for a child’s spiritual development. Exhortation is presented as a tool for fostering emotional and cognitive connections with the child and is recognized as an effective method for imparting values and concepts. Adaptability is the ultimate aim of this model, which entails enabling the child to harmonize with life’s realities and make sound decisions under diverse circumstances. The components of this model include: (1) Exhortation (Mawʿiẓah): Parents use exhortation to convey religious and worldly insights to their children, enhancing understanding. (2) Prudence (Ḥazm): Exhortation cultivates foresight and discernment in children, enabling better decision-making. (3) Insight (Baṣīrah): Exhortation enhances internal awareness and guides children toward truth. (3) Reminder (Tadhkir): Exhortation includes reminders to help children avoid errors and pursue perfection.Based on the above discussion, the psychological model of "Exhortation and Protection" is illustrated in the following diagram.Fugire 1: Diagram of the "Exhortation and Protection" Model for Allah-Centered Spiritual ParentingThe processing stages of the model are as follows: Parents use exhortation to convey religious information and concepts to their children. The child processes this information, aligning it with his intellect and emotions. Based on the processed information, the child makes his decisions.Figure 2: Diagram of the Processing Pathway for the Exhortation-Protection Model

The aim of this research is to present the principles of wisdom education based on the dimensions of wisdom in Islamic thought. Two steps have been taken to achieve this goal. In the first step, the perspective of the Holy Quran (as the main source of Islam) regarding wisdom has been examined through the method of conceptual analysis in order to determine the dimensions of wisdom from the perspective of the Holy Quran. Among the dimensions of wisdom from the perspective of the Qur'an are "Thinking (in the creation verses or the wonders of creation)", "Scientism (scientific support) and avoiding idealism", "Remembering (vigilance)", "Free thinking and avoiding imitation", "screening and following the best", "taking lessons", "futuristic and future-thinking", "existential coherence (harmony of science and speech with action and behavior)" and "piousness (self-respect)". In the second step, with the analytical-inferential method, from the combination of the basic goal of education from the perspective of the Qur'an, which is wise action (the introduction of norms) with the dimensions of wisdom in the Qur'an (realistic propositions), the principles of wisdom education (proposition- prescriptions), were deduced and compiled. Among these principles are "teaching purposeful and guided thinking (intellection)", "encouraging learning and providing evidence (mentioning reasons for matters)", "remarking", "cultivating critical thinking", "teaching and grounding for comparing and assessing and choosing the best", "Edification", "Teaching tact (to think deeply and planning) and prudence", "Practical commitment to knowledge and speech" and "Strengthening the will and refining the self".

One of the important issues facing education is rational education. Dealing with issues related to reason, thinking and intellectual education has a high place. Intellectual education is the methods that regularly lead to the development of theoretical and practical reason in order to achieve nearness to God, knowledge, faith and righteous action. The purpose of this article is to examine the basics of the question - answer teaching method and its implications for intellectual education from the perspective of the Holy Quran. The research approach is qualitative and the analysis method is thematic analysis. In order to collect information, a documentary method was used and the tool for collecting data was note taking from textual data. The results of the research show that in the Holy Quran, one of the methods used to guide people in all aspects of faith, jurisprudence, ethics, rationality, etc. is a method of questioning - answering to cultivate thinking in humans and provide grounds for intellectual education. By using different methods such as direct and explicit, motivational and reprimanded, internal reference and self-questioning, comparison and simile methods, and the method of expressing surprise, the Holy Quran encourages people to think, to reflect and to flourish the intellect among them. The educational implications derived from these teachings can provide the means to achieve the desired goals and objectives in intellectual education.

This study aims to investigate and and extracting the foundations and principles of intellectual Education in Nahj al-Balaghah view.Since thinking and contemplation is the main factor in achieving guidance and guidance towards human perfection, the study and analysis of this great element of the education system are of great importance in the geometry of Alavi education. In this research, using descriptive, analytical and inferential methods, .In relation to the basis of the ability of the intellect to achieve cognition, the principle of rationality focused on cognition and guidance and in connection with the basis of the limitation of intellect, the principle of thinking in the field of intellect was introduced. Also, the principles of acquiring knowledge and experience, the principle of consultation, the principle of openness and the principle of linking with revelatory teachings under the avoidance of fundamental self and the control of love and hate were examined in relation to the basis of the ability of dementia.Finally, regarding the multilevel intellect, the observance of each order of contemplation and excellence in intellectual order were scrutinized

 The purpose of this research is to investigate intellectual education and its goal based on the thoughts of the Hakim Sadr al-Mutalahin.

 Using the qualitative content analysis method, the present research analyzes, represents, and infers the existing content about reason, education and intellectual education in the texts and works of Hakim Sadr al- Mutalahin Shirazi.

 The findings of the research show that reason from the perspective of Sadr al-Mutalahin is based on his ontological foundations, and in order to achieve it, a person must go through the stages of the soul based on rational education to reach its ultimate development and approach the essence of oneness. The results of this research indicate that based on the wisdom of Mulla Sadra, intellectual education is a way for a person to enter the rank of Islam and then by attaining the ranks of faith, discovery and intuition and passing through the rank of active intellect and the position of benevolence and finally reaching the position of the manifestation of God for the purpose of rational education.

The main purpose of this paper is to analyze the concept of intellect in Hegel's phenomenological approach to infer the goals of intellectual education from his viewpoint. The present study is descriptive research, and the research method is Frankenna's practical analogy. This study considers intellect to be divided into the hierarchal stages of "observant intellect," "active intellect," "practical intellect," and "absolute intellect," respectively, in terms of development and evolution. Results of the present study indicate that intellectual education at the stage of "observant intellect" includes the use of the "quality," "quantity," and "size" in the stage of "sensory certitude," "contemplation reflection" in the stage of "comprehension," and "good work idea" in the stage of "mental consciousness." Besides, the goals on intellectual education at the stage of "active intellect" include respect for the person as a goal in essence, and respect for the rights of others. The goals behind intellectual education at the "practical intellect" stage include the use of wise "purpose," "intention," and "aim" to achieve "moral consciousness critique" and the formation of "moral attitude" in the individual. The goals of intellectual education at the stage of "absolute intellect" include the use of religious arts to perceive the "absolute essence".

Author of the school book in the process of evolution; Based on its own environment and intellectual space and under the influence of the principles and methods of modern historiography, it has begun to rewrite Shiite history, in which the presence of sacred matters and superhuman figures is less seen; Based on his confession in this book that he wanted to be a free historian; Without theological preconceptions, he intends to write the history of Shiite thought in order to show; The strong Shiite school has undergone an ideological transformation in the course of political and social changes, and in this book, it has portrayed a life of humiliation for the pure Imams (as) and their Shiites. This research has been done by descriptive-analytical method by examining the text; It intends to express with rational and narrative arguments, the basis on which the author believes and the foundations of his theory are based; It is distorted and such historiography has a deep distance and gap with the theoretical foundations of Shiite Islam, and this kind of attitude, willingly or unwillingly, has somehow approached secularist historiography.

The present study tried to achieve a conceptual model of wisdom and examine its validating through three methods of linguistic semantics, grounded theory, and survey descriptive method. By reviewing the concept of wisdom in the fields of vocabulary and psychology, 23 primary concepts related to wisdom were identified in Islamic sources. After analyzing content validity, nineteen concepts were left out of 23 concepts. In the phase of collecting the documents, there were 2149 data resulted from seeking the data related to nineteen concepts which were screened in the two stages of book weakness and the lack of conceptual relevance. It resulted in omitting 1039 documents and leaving 1110 Islamic data as well as twelve concepts for modeling. These concepts, including reason (Aghl), intellect (Hekmat), distinction (Tamiz), knowledge (Marefat), science (Elm), mental processing (Pardazesh Zehni), understanding (Fahm), insight (Basirat), acumen (Ferasat), perspicacity (Kiasat), Fiqh, ingenuity (Fetanat), and sagacity (Zekavat), were analyzed using grounded theory in the four stages. By the judgmental sampling, 1276 primary open codes, 344 centralized open codes, 84 axial codes, and 19 core categories were identified. The proportionality among the core categories and comparing them with the documents showed that Islamic wisdom consists of ten conceptual elements, including knowledge (Danesh), distinction (Tamiz), mental processing (Pardazesh Zehni), control (Mahar), certainty in action (Etghan dar Amal), perspicacity (Kiasat), acumen (Ferasat), insight (Basirat), Fiqh, and cleverness (Tizfahmi). These elements were analyzed by eleven experts and Content Validity Index (CVI). In addition, the experts confirmed the validity of elements.

Nowadays, the topics of the philosophy of education, in general, and the philosophy of university, in particular, are mainly focused on the details of the education system such as ethics, academic freedom, the relationship between education and developmental psychology and the like. This scenario, which is not unaffected by the prevailing discourse of recent decades, especially the discrediting of continental philosophy, on the one hand, and the opening of the field for sociologists, psychologists, and administrator in line with global development programs, on the other hand can confront us with the mental truths. But we must not forget that one day we would come across a much wider scope of the philosophy of education than the one we are facing now. The current paper, focusing on the philosophy of education of the eighteenth-century German philosopher Immanuel Kant, shows that this issue involves a continuous range from school to university. For him, this appropriate scope is an understanding of human anthropology and its purpose and includes future, cultural cohesion and the formation of a new society, universal moral ideals; these are the topics that determine the functions of education and educational mechanisms. In his two independent but consistent treatises, Kant bases this intertwined theory on an understanding of human history and the future based on the principles of his own critical philosophy, and shows the continuity of school and university in a manner consistent with the will of "nature" in functions and goals. By this way, since for Kant "nature" has wills and aspirations for freedom and enlightenment, he, in his two works, tries to explain the functions of the educational system from school to university in accordance with those aspirations and on the basis of enlightening and idealistic values; a patterns that requires empirical steps.