islamic education

Addressing an educator’s qualifications is of particular importance and priority; hence, our efforts in this study are due to this significance. On the other hand, utilizing effective and up-to-date research methods is essential and undoubtedly highly beneficial. Grounded theory is one of the methods we use in this study to derive a competent educator's most fundamental components from the Qur’an and hadiths perspective. This study aims to employ the grounded theory method to develop a conceptual model of an educator’s qualifications based on their importance and frequency in Islamic teachings and to introduce a theoretical framework. Through this method, we seek to extract data and propositions from previous research, examine efforts made in this field, and carefully analyze other necessary educational propositions for educators in the verses of the Qur’an and the hadiths. This will enable us to generate a theory and discover results from the data, presenting a conceptual framework for a competent educator from the perspective of Islamic teachings. Using the grounded theory method in this study is innovative and unprecedented, as no research has been conducted in this area before.

This research, conducted using the text-based ‛grounded theory’ method, involves the extraction and qualitative analysis of a comprehensive collection of religious texts, including the verses of the Qur’an and the Hadiths from the Infallibles (ʿa.), regarding the characteristics of a competent educator.

In this study, a thorough examination of the research background was conducted first to identify the components of a competent educator in religious teachings. A sample group of studies related to the main research question was then selected and compiled. This collection includes eight books, 15 theses, and 38 research papers meticulously studied and analyzed during the data collection phase. The verses of the Qur’an and the hadiths cited in these texts as the basis for describing the characteristics of a competent educator were collected. Additionally, during the data collection process, the hadiths mentioned in these studies were searched in the original hadith sources, and their references were noted alongside each hadith. Furthermore, while precisely examining these sources, any verse or hadith relevant to our research topic was also utilized. Subsequently, following the steps of the grounded theory method, open coding was performed to extract concepts from the data. Codes obtained from the verses of the Qur’an were marked with "Q," and those from the hadiths were marked with "T." In this phase, 119 codes of the Qur’an and 527 codes of the hadiths were identified.

The research findings indicate that the primary concern of religious texts in introducing a competent educator can be classified into two overarching domains: qualifications and competencies. In the domain of qualifications, five categories were identified in order of frequency and priority: ethical, doctrinal, emotional, epistemic, and psychological. In the domain of competencies, four categories were identified in order of frequency and priority: behavioral-operational, educational-educative, scientific-instructional, and teaching. The details of each category and the paradigmatic model of a competent educator based on religious teachings are introduced in this study. According to the results, a competent educator from the perspective of Islamic teachings should possess qualifications and competencies in two fundamental domains: value-based and professional. Based on the grounded theory method, out of 449 data points of the Qur’an and the hadiths, 646 concepts were coded during the open coding phase, with value-based categories accounting for 417 codes (65%) and professional categories accounting for 229 codes (35%). In axial coding, within the domain of value-based qualifications, the main categories identified were ethical qualifications (192 codes), doctrinal (131 codes), emotional (38 codes), epistemic (36 codes), and psychological (20 codes). The subcategory "the educator should possess moral dignities" under ethical qualifications, with 62 codes, had the highest frequency among subcategories in this domain. The subcategories "kindness and compassion toward the learner" (26 codes) under emotional qualifications, "the educator’s adherence to the Qur’an and Ahl al-Bayt (ʿa.) and enabling the learner to benefit from these two weighty things" (32 codes) under doctrinal qualifications, "the educator’s educational strategies regarding Imam Mahdi (ʿa.)" and "the educator's awareness of the value and blessings of teaching" (each with 13 codes) under epistemic qualifications had the highest frequencies among subcategories.Conflict of Interest: This research was financially supported by Shahid Rajaee Teacher Training University under notification number 4929.

The national curriculum document of Islamic Republic of Iran which is one of the most important subsystems documents of the fundamental transformation of educational system that is macro plan curriculum and national curriculum framework to reach to the highest and best levels of nafs motmaenah by better use and understanding of chances to reach to human's pure life. This study has been done by analytical and descriptive approach that tries to identify, criticize, analyze, and review the intended indexes by attributive method and critical method. In this document, the bases, the principles, the approaches, the goals of training and education fields, the prevailed principles of evaluation, the strategies of teaching and learning, creating learning materials and media, structures, intended policies, and administrative requirements have explained. This study discusses about all of the sections of national curriculum document and analyses the sections of national curriculum document and also evaluates the comprehensiveness, precision, consistency, and the relationship between intended content and other different issues that exists in the national curriculum document.

Many research works have been done on what and how Islamic education is. One of the key concepts of interest in religion is the concept of "task". A Muslim always has a duty to God and, accordingly, he has duties to himself, people and other creatures. The present research has first investigated the concept of duty and the words that are close in meaning to it in the Holy Quran. Then, based on the verses of the Holy Quran, the educational requirements of the task-oriented approach was concluded. These requirements include: Man must strive to know his divine duties; Man must adhere to his divine duties; Having the ability to endure hardship is a requirement for adhering to divine duties; In recognizing and determining the task, one should pay attention to the abilities of audience; Man should not become idealistic in performing divine tasks; The obligee must conform both the appearance and the interior of his action to the divine duty. This research is placed in the category of applied researches in terms of purpose and in the category of qualitative researches in terms of approach. The research method is analytical and inferential.

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.

After the victory of the Islamic Revolution in Iran, many politicians and thinkers turned their attention to the importance of education, and led to numerous efforts to transform the educational process. However, most research has focused on the theoretical aspects of education and neglected its practical dimensions. Ayatollah Mahdavi Kani, a revolutionary figure who focused on youth education before and after the revolution, could discuss theoretical issues in education and implement his educational model practically. He applied this model in places like Imam Sadiq University and the Marvi Islamic Seminary (Hawza). Therefore, examining his statements can help provide a new and practical model in education. This study analyzes Ayatollah Mahdavi Kani’s written works and ethical speeches to extract relevant educational insights and redesign a coherent model based on his views. He viewed education as a complex and delicate process requiring the guidance of a capable and compassionate mentor. He would overemphasize the crucial role of the mentor and teacher in the educational journey. In his view, a mentor should go beyond teaching knowledge and act as a moral and behavioral role model for the students. With patience, the mentor should internalize human virtues and Islamic values in individuals. From this perspective, the mentor’s role as a guide and behavioral model is a significant part of the educational process according to Ayatollah Mahdavi Kani. This comprehensive and practical approach to education can lead to an effective and applicable model in Islamic education.Research

This study analyzes Ayatollah Mahdavi Kani’s educational views and extracts his educational model using qualitative thematic analysis. This method is suitable for analyzing qualitative data such as texts, speeches, and documents. The study involves several stages: coding, conceptualization, categorization, and report writing. During the coding stage, we identify key themes and concepts in the text.In the conceptualization stage, codes are grouped into distinct categories based on their similarities and differences. In the categorization stage, we identify relationships between categories. The research findings are presented in a coherent and organized way in the report writing stage. Using qualitative thematic analysis helps us deeply and accurately understand Ayatollah Mahdavi Kani’s views on education and extract his educational model.Various sources, including his published books and recordings of ethical sessions held at Imam Sadiq University, were loaded into the MaxQDA software. In the first stage, text segments containing themes related to education were extracted and coded. Then, the codes were grouped into distinct categories (concepts) based on their common aspects. Finally, related concepts were grouped under broader categories (general classifications). The software was used for data analysis.

Ayatollah Mahdavi Kani defined education as the construction, purification, and actualization of potential talents, which cannot be achieved without asceticism and adherence to gradualism. He believed that education should be centered on “revealed-Islamic” teachings and that it should simultaneously utilize emotional and rational aspects, with a greater emphasis on practical teachings over theoretical ones. In this educational approach, the individual is prioritized, and he must strive to educate himself before attempting to educate others. In the educational process, Ayatollah Mahdavi Kani proposed principles such as being achievable, prioritizing the elimination of vices over acquiring virtues, realism, voluntariness, the inverse relationship between age and educability, and so on. He considered gradualism the most important principle, facilitating the realization of the other principles.Explaining Ayatollah Mahdavi Kani’s educational model, the “channels of education” were also discussed. These channels include the educator, requirements, necessities, facilities, educational methods, and potential obstacles in the way of education. The “destination of education” category comprises three concepts: objectives, audiences, and the outcomes of education, all of which were mentioned in Ayatollah Mahdavi Kani’s statements. Factors involved in education include controllable factors like the living environment and uncontrollable factors such as temporal exigencies and heredity. He believed that intention shapes the human spirit and forms the essence of a person. This essence can also shape intentions; that is, the spiritual aspects of a person remain due to heredity, education, or environmental influence. This comprehensive and holistic view of education emphasizes the individual’s role in self-improvement and the necessity of gradualism in the educational process. This view considers education dynamic and complex, requiring coordination between rational, emotional, and practical aspects.

The designed model from Ayatollah Mahdavi Kani’s perspective defines education as a gradual, achievable, voluntary, and realistic process with a Divine origin and fixed content. This process, centered on “revealed-Islamic” teachings, and considering temporal exigencies, systematically imparts knowledge within the family and society. The starting point of this process is the educator, whose actions, utilizing progressive and obstacle-removing methods and relying on educational principles, expand exponentially and synergistically. In aiming for the perfection of the individual and society, this process actualizes potential talents by focusing on the human emotional and rational aspects. The ultimate result is an efficient, logical, and humble society before the truth.

This study was conducted to explain the role of Shakilah and agency in moral education. Elucidating the place and role of these two concepts in moral education reveals the type of relationship existing between them in the formulation of human action. Such endeavor helps understand that human agency is not in conflict with the principle of Shakilah. This research was an explanatory analytical qualitative study. The findings show that humans are the only formless being in the world that are fully potential, and however they are formed, they live on earth like it. As for the role of Shakilah and agency in education, these two factors are complementary; Shakilah is meaningless without agency, and human agency forms and is the foundation of Shakilah. Therefore, Shakilah does not negate will power and the possibility of change. The following key principles must be emphasized in the process of moral education and to reach a Shakilah in accordance with the Divine values: The correct understanding of the path, belief in the path, proper decisions, timely actions, determination and perseverance, indoctrination and repetition, and persisting in the formation of human-being’s Shakilah, which is manifested in his actions and behaviors.

The purpose of the research is to discover the semantic connection between education and life in verse 24 of Surah Anfal, in which it is stated that answering the call of God and His Messenger is the cause of human life. Since the soul of God is also relevant in this verse; The issue of the province also becomes a bridge between education and human life, which deserves more detailed research. The current research was conducted with a qualitative approach and inferential method. The first part of the verse in question constitutes the research field and the research sample community. The mentioned verse is: O you who have believed, respond when God and the Messenger call you, so that you may attain life by this means. The verse can be seen. The basic words of the above verse are these things, which in this research try to clarify their relationship with education and training: faith, response, God and the Messenger, calling, giving life. First, the first part of the verse, in terms of components. What does it have to do with education? Second, what network of meanings do these meanings with their semantic shadows and other related verses and traditions form? Third, what are the foundations of ontology, epistemology, religion, human being in this semantic network It provides a science and values for education and training? Fourthly, what goals, principles, and methods do these educational bases require for education and training? The basis of the educational foundations of Hayat Tayyaba is his harmony with the saints of God in beliefs, salutations and greetings in social relations, as well as modesty and chastity in the moral sphere.

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.

Modeling education, as an effective educational method, has always attracted the interest of researchers due to the necessity for models to be tangible for better understanding during childhood. This research aims to analyze the components of the hero model with an Islamic approach in children's literature for primary school.

The study is qualitative, using a descriptive-analytical method and employing content analysis. The research population includes children's literature books in the age categories B and C, covering three areas: the Infallibles (AS) and their descendants, martyrs of the Sacred Defense and defenders of the sanctuary, thinkers, and Islamic figures, from 2020 to the present. The process of coding and categorizing the components of the hero model in Islamic children's literature for primary education was carried out in three stages: basic, fundamental, and comprehensive coding.

The findings indicate that the hero model's characteristics in the studied community included 13 features: connection and intimacy with God, connection and intimacy with the Infallibles (AS), jihad in the way of God, good ethics, personality integrity, scientific spirit, respect, enjoining good and forbidding evil, assistance, kindness, preferring others over oneself, attention to the body and economic effort.

The research results show that the strengths of the examined resources in addressing the hero model included the similarity of the models with humans, attention to the models in various areas of individual, social, spiritual, and physical growth. Additionally, the literature's shortcomings include a lack of attention to the human-nature relationship and modeling in this area, direct expression of the models' personality traits, and weaknesses in using indirect educational methods.

The subject of this article is to examine the ways of encountering extra-religious ideas in the works of Islamic education thinkers. The purpose of this research is to critically examine and consider the differences in the situations, circumstances, intellectual preferences of the writers and their different goals in choosing a specific way of dealing with extra-religious ideas, and the method of hermeneutic analysis has been used in it. The results show that as the educational approaches are different, including philosophical, institutional, and narrative, diversity can be seen in the methods of entering extra-religious ideas, each of which has its advantages and limitations, And it can be classified along with some examples in the titles of independence-oriented (Shari'at Madari), fundamentalist (Ilm Al-Hadi), progressive competition (Safai Ha'eri), integration (Bagheri), protectionist (Qutb), instrumentalist (Mazlumi), Pathological (Kilani) and Responsive (Mothari) and in three general categories of impact on the audience's vision, strategic and dealing with atheistic ideas (for general, special and expert audience).

In the current era, not only in Islamic societies, but also in many human societies, the ground has been provided for the revival of Islamic thought and the revival of Islamic educational lines and system. Based on this, the aim of the present research is to represent Islamic education in the analysis of the content of Sahifa Sajjadiyeh.

The research is in the form of qualitative research in humanities. Therefore, in order to represent the Islamic education from the book of Sajjadiyeh, a qualitative method with "text analysis" has been used. According to the nature of the research, the statistical population includes the entire book of Sahifah Sajjadieh, which was analyzed using the total number method. To collect information and data in this research, a suitable checklist was designed. In order to check the validity, the findings of the research were presented to the participants and the text of the theory was studied by them and their points of view were applied. To calculate the reliability, the percentage of intra-subject agreement was calculated, and the agreement coefficient was estimated at 0.82. Finally, the data was analyzed by the Strauss-Corbin method and through three stages of open, central and selective coding.

From the integrated and final form of the basic themes extracted from the analysis, the number of 54 sub-categories in the form of 5 components of the paradigm model (main component) was determined. Based on this, the 5 main components include; The meaning component of education has 8 indicators, the factors influencing Islamic education have 7 indicators, the underlying factors of Islamic education have 16 indicators, the dimensions of Islamic education have 9 indicators, and the factors inhibiting Islamic education have 14 indicators.

In order to represent Islamic education, by examining and analyzing the statements of Imam Sajjad (a. s.) in the book of Sajjadiyah, an attempt was made to discover and select the content categories and the characteristics of the elements of a model to represent Islamic education, so that a suitable model for Islamic education can be developed.

Concerns about the Islamicization of humanities make it necessary to offer objective criteria, and the science of education is no exception. Thus, attending the macro process of research is the most significant factor in the Islamicization of education. That is because the factor both makes it possible to explain the relationship between the scientific and religious aspects of Islamic education and facilitates responding to issues like the relationship between the divine message, reason, and experience, the status of efficacy, and the relationships between educational elements. The present study investigated discussions on the philosophy of science and Islamic education, and it was shown that the process of doing research in Islamic education was, similar to other sciences, made up of two stages (i.e., theorization and theory evaluation). The stages of theorization in that science started with theorization about educational goals, proceeded by investigating the foundations, principles, and other educational elements, and ended with theorization about educational issues. The results showed that the scientific dimension of the theories was approved when they reflected reality and were agreeable, generalizable, and coherent, while the religious dimension relied on their reference to the divine message. Thus, reliance on the divine message as the only source of achieving educational goals was considered the most significant factor in the Islamicization of science at the first step of the study, and reliance on divine educational goals with the assistance of reason and experience was theorized as the guarantees of achieving the specified goals in the investigation of the foundations and other educational components. Therefore, reference, efficacy, and internal and external coherence were introduced as the criteria to evaluate theories on Islamic education.

The important point about religious extremism is that the problem of extremism is not only specific to the Islamic world, but also includes the followers of other divine religions. In the Qur'an, God warns the People of the Book about exaggeration and extremism and forbids it (Ma'idah, verse 77).Exaggeration and extremism in religion has taken various forms, but the worst form of exaggeration is the form that leads to polytheism. . One of the forms of polytheism among Christians was that they said that God is three while being one. One side of the wrong relationship of having a child to God has been another extreme form of Jews and Christians regarding prophets (Repentance, verse 30); Among the Abrahamic religions, Islam is a realistic and truth-oriented religion. This religion used all its efforts to prevent the repetition of what happened to other religions. Therefore, this research aims to answer some important and fundamental questions, what are the foundations of religious extremism and how can these foundations be criticized? And what do the extremists who commit heresy and commit the worst crimes against humanity throughout history in the name of Islam, what do they really know about the Quran? Is there a relationship between the Quran, the last prophet and the rise of religious extremism? Is extremism in religion and giving an extreme interpretation and image of religion and its teachings recommended in the Qur'an? And is the role of Islamic teachings in human education effective in moderating extremism?

Islamic thinkers have presented their educational ideas by benefiting from two important and rich sources of Islam, that's mean the Qur'an and the Sunnah. Therefore, the present study, focusing on the educational opinions and teacher behavior of Faiz Kashani and Shahid Sani, two great Islamic thinkers, seeks to identify the components of Disciple-educating in their opinion. The thematic analysis method was used in this qualitative research. In this way, the book Al-Mahja Al-Bayda authored by Faiz Kashani, and the book Maniya Al-Marid authored by Shahid Sani, which are in the field of moral education and in which the mutual etiquette of the student and the teacher is discussed, were selected and analyzed using the purposeful sampling method. In this way, 21 overarching themes were identified in the reviewed documents, which were categorized into two organizing themes of ethical behavior (11 themes) and scientific behavior (10 themes), and finally, all themes were placed under the overarching theme of Disciple-educating. The findings of the research showed that among the inferred themes, 9 themes; Kindness and benevolence, chastity of self and purity of intention, observance of fairness and respect, God's pleasure, humility and modesty, implicit inhibition, attention to understanding and talent, gradual education and ranking of materials, accompanying science and practice have more richness and in The reviewed works have had a rich presence and are considered the most important components of Disciple-educating from the perspective of Faiz Kashani and Shahid sani.

The purpose of the current research is to present a framework of education as an Islamic education approach; The present research was conducted with the qualitative method of content analysis. In short, guardian education is education that is based on divine guidance and the guidance of divine saints. The main problem of the research is to be able to establish the basis of an Islamic education system based on the Holy Quran and hadiths; which is based on Wilayat because it is the main pillar of Islam. The parable of the family tree in the Holy Qur'an refers to the network of faithful people centered on divine saints, so it seems to be a significant parable for the education of nobles. The research questions are, first of all, what is the definition of guardian education in the Holy Qur'an with the focus of the Shajra Tayyaba verse? Secondly, what are the goals, principles and methods of Islamic education and training based on the meanings of the provincial education system? According to the findings of the research, the education of a noble in the parable of the family tree is a network education that through the connection and heart connection of people to the saints of God as people with two characteristics of vitality and courage; and the acceptance of their leadership has been done; And the negation of the arrogant guardianship will free people from the cultural, economic and political systems of lords and serfs". , the need to be networked and hierarchical in the educational structure and the need for constant education and learning of the general public. The methods of provincial education include dynamism and flexibility, liberating people from material and mental bonds, teaching wisdom and finally cooperation and empathy.

The purpose of this study is a) to explore and explain philosophically the foundations of TeWhariki (New Zealand National Program in early childhood education(ECE) ) and b) to do a critical review of the emerged foundation based on education philosophy in Iran. The research method adopted was a descriptive-analytical one in which an external review of TeWhariki’s philosophical foundation was carried out. The main findings are: a) TeWhariki is based on empowering the child to discover inside and outside of the self, making emotional relationships, paying attention to local and global culture, participation of all stakeholders in ECE, and accepting cultural pluralism; b) different philosophies are its educational foundation; c) it considers a spiritual origin and destination for human beings, pays attention to various aspects of the child's existence, benefits from national culture and indigenous tradition and pays attention to the role of family. From the perspective of "Philosophy of Education in Iran", TeWhariki ignores the role of religious teachings in child’s education, it does not rely on a comprehensive philosophical and value system, and there appears to be a kind of hidden relativism inside.

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 present study was conducted with the aim of improving the quality of higher education in Islamic education from the perspective of professors and students in post-corona by descriptive survey method. The statistical population includes professors and students of Islamic education courses in national universities. 354 professors and 384 students were selected as a sample by random sampling method. Data were analyzed based on descriptive statistics and T-test using Spss22 software. Findings show that adapting the content of curricula and educational programs, providing physical infrastructure of universities, improving the level of capabilities and abilities of professors, a fundamental review of teaching methods and delegating authority to teachers in education And research, the job status of teachers of Islamic education courses in the future, highlighting the role of Islamic education courses in removing students' skepticism, the need to synchronize the processes of teaching and instructing teachers and determining the position of professors of Islamic education in the goals of the Islamic Revolution have high priorities. Also, the opinion of the statistical sample group is that the classes should be continued in combination (present and virtual). With the implementation of this research, we can take a step towards achieving the educational goals and appropriate policy-making in the group of Islamic education courses of universities.

The dynamic components of the philosophy of education should be identified for developing a dynamic system of Islamic education. The main purpose of this study was to develop a dynamic system of Islamic education using the dynamic components of education. The Delphi qualitative survey method was used. These components were considered as independent variables. To enumerate the dynamic components of the philosophy of education, 54 default high dynamic subcomponents were initially categorized into nine more general components. A community of 151 experts in the field of Philosophy of Education was considered nationwide, of whom 20 people completed the validated Tuckman semantic differentiation questionnaire. Convenience sampling was used to select samples by controlling the variables of teaching experience and higher academic qualifications. Kendall’s W test was used for a measure of agreement among experts in the SPSS software using descriptive statistics. The results showed that all nine hypothesized components and their sub-components were approved by the samples, and a dynamic system of Islamic education can be designed consisting of these nine components. The components were foresight, use of advanced technology, exchange of information and communication, harmony with nature, security, flexibility, reliance on revelation, the constructive role of humans in education, and being systemic. As a result, a dynamic system of Islamic education consisting of these nine components was designed and presented. This model is recommended for use in Iran’s education system.