نشریه اسلام و پژوهش های تربیتی
سال دهم شماره 2 (پیاپی 20، پاییز و زمستان 1397)

The question is how an instructor's actions in the training process and the impact he or she has on developing or limiting the authority of the educator can be reconciled with his or her autonomy as well as his or her independence in the training process. Solving this problem will help in accurately understanding the contribution that each instructor and educator has to the training process and, consequently, to obtaining a correct picture of the autonomy of the educator in Islamic education and planning for it. The methodology of this study was a combination of philosophical-rational analysis and interpretation and analysis of religious statements. The obtained results denote the influence of the instructor’s actions on the preparations of the educator’s authority and non-opposition of these actions with the principle of his free will, and also the equality of share of both parties, in the realization of the act and the possibility of co-independence with dependence on the process of education.

The purpose of this study was to explain the aesthetic view of Allameh Tabataba'i in al-Mizan and its implications in determining the goals of aesthetic education. To achieve this goal, two basic questions have been posed: 1. what is the Quranic view of Allameh Tabataba'i on aesthetics?, 2. According to his point of view, what goals can be achieved in aesthetic education? Conceptual analysis and inferential methods were used to extract the research findings. The findings of this study indicate that in the context of the Quranic verses, beauties are emphasized in three sensible, reasonable, and ethical aspects. Corresponding to the descriptive and prescriptive propositions derived from the Quranic verses and Allama's views, the following aims have been deduced in the area of aesthetic education: the limitation of beauties, achieving absolute beauty, mortality of beauties (sensible), having a profound attitude, a context for a divine challenge, being disinterested in beauties, a guiding factor, a foundation for the attainment of knowledge, a foundation of the divine covenant, and a foundation for the attainment of worldly and Hereafter bliss.

Teaching patterns are subordinate to philosophical systems and the latest evolved version of Islamic philosophy is Sadrā’i wisdom. The purpose of this article was to design a model that is in line with the philosophical foundations of Sadrā’i wisdom for designing a teaching model in managing and organizing students' information and cognition. Hence, it answers the question of how to design a cognitive teaching model based on Sadrā’i wisdom. The response was obtained from the basics of Sadrā’i wisdom using the method of deducing the educational implications. The findings indicate that the goals of such a model are cognitive interaction with the world, establishing a coherent cognitive system, and cognitive stability, and the teacher during the data collection and classification process, creation of the concept of data, and retention and retrieval of data in teaching, achieves these goals. The teacher also acts as a learning facilitator, a collective learning cohesion factor, a learning continuum factor, and a facilitator of the student's transition from stage to stage.

Academic procrastination is one of the most important problems of students, which is associated with a variety of physical, psychological symptoms, such as anxiety and depression. The purpose of this study was to investigate the effectiveness of spiritual intelligence training in reducing students' academic procrastination. The research method is quasi-experimental with pre-test and post-test with control group. The statistical population consisted of sixth grade elementary school boys who were educated in the academic year 1397-98 (2018-19). Using multistage cluster sampling method, two groups were randomly selected and each group consisted of 30 individuals as experimental and control group. The experimental group regularly attended spiritual intelligence training for 8 sessions. For data collection, Savari Academic Procrastination Questionnaire (1390) was used. The results indicated a significant effect of spiritual intelligence training on reducing procrastination and deliberate negligence. Spiritual intelligence and its promotion can be effective in preventing academic problems. The findings of this study can be of great use to government planners in improving the status of students.

This study examines the theory of intellectual education from the perspective of Allameh Ja'fari and Kant in the context of the goals and principles of intellectual education for use in education. Allameh Ja'fari, as a Muslim thinker, views rational education as the cultivation of human thinking to transfer from ordinary life to reasonable life. Intellectual education also has a kind of goals and principles that have one ultimate goal and several intermediate goals. The ultimate goal of rational education is to bring humanity into the worship of God and to serve God as its intermediate goals, including self-realization and the overcoming of reason over the self and the conversion of raw emotions into pure emotions. The principles of rational education are: the principle of supreme reasoning, the principle of the balance of reason and emotion, the principle of continuity and learning and the principle of purity of heart. Kant, on the other hand, holds that, because of the self-fundamental characteristic of reason, one must consider himself not only in the field of theoretical reason but also in the field of practical reason. The goals of his rational education are to perfect all human powers, the continuous development of man and human perfection, the transformation of the natural man into the moral man, and the guiding of man towards true freedom. In his view, the principles of rational education are observing the principles of freedom, discipline, activity, harmony, experience and foresight. The purpose of this article is to investigate the differences between the two systems of rational education and to analyze the epistemic and educational aspects of each on the type of human education.

"Divine traditions"—the fixed laws that God has used to govern the universe—in addition to expressing individual and social laws, encompass a variety of educational implications that paying attention to them can be exploited in three dimensions of cognitive, tendency and action of human education. The present study seeks to clarify the educational implications of these traditions only in the "cognitive dimension" of religious education, using Quranic verses incorporating "divine traditions". The primary assumption of the research is that the educator's awareness and knowledge of these traditions in the first place, and his acquaintance with these divine laws, in the second place, facilitates the cognitive and epistemic grounds for the process of "religious education". According to the results, the five types of effective cognition in religious education specifically used in the verses incorporating divine traditions are: 1. Knowledge of awareness, 2. Knowledge of God, 3. Knowledge of man, 4. Knowledge of the world and the Hereafter, and 5. Knowledge of action. This study has shown that verses on the traditions of "the guidance of the believers" and “the greatness of the misguidance of infidels and hypocrites” from an epistemological point of view, verses on the tradition of "divine supervision" and "divine will" concerning theology, the verses of "trust", "divergence of degrees" and "negation of haraj" in human cognition, verses on the traditions of the "inevitable death" and "being examined" in terms of knowing the world, and finally the traditions of "human awareness of the consequences of actions" in the discussion of knowing the world, have an important significant role in directing the human religious education, especially in its cognitive dimension.