نشریه تربیت اسلامی
پیاپی 43 (بهار 1402)

This qualitative research explains the educational lifestyle of Martyr Ibrahim Hadi through textual data-based method and content analysis as well as coding, and seeks to present a model for the Islamic lifestyle in six educational spheres. The findings of this study include 365 basic themes, 42 organizing themes, and 6 comprehensive themes. The results of the study show that his educational model in the scientific and technological sphere, the aesthetic and art sphere, the economic and professional sphere, the biological and physical sphere, the social and political sphere, and the sphere of belief and worship, respectively, are as follows: scientific and logical thinking along with the study of insight, knowledge-seeking and truth-seeking; the ability to apply religion in the form of cultural and artistic work, social ethics and tolerance; strategic management in war, chivalry and tireless spirit, being sportsman and working, spirit of jihad and resistance; humility, beauty in appearance, health and safety improvement; attending to people's affairs, good-temperedness, awareness of political issues, and analyzing and paying attention to Velayat-e Faqih; observance of moral qualities and purification of soul, belief in Ahl al-Bayt (a.s.), belief in lawful sustenance and reliance on Allah, seeking human perfection and divine satisfaction, adherence to religious rules and observance of moral principles and manners.

‘Sexual education’ is not only one of the most complex and important aspects of education but also one of the important issues in a society. It plays a significant role in shaping human personality and affects his thoughts, emotions and behaviors. Since the analysis of theoretical discussions and practical policies in sexual education can be the basis for enlightenment of the minds of researchers and educators, the present study, which aims at critical examination of the policies of the Iranian education system in sexual education of adolescents, was conducted with a social approach. Reviewing all upstream documents and regulations of the education system, and considering the strong points, the authors seek to criticize the policies and approaches of Iranian education system in sexual education of adolescents. The result of the study shows that, according to these critical studies, the dominant policy and approach of the Iranian education system to sexual education is ‘the control of sexual desire’, which can be interpreted as a ‘control policy’. One of the characteristics of this policy is to pay more attention to the preventive aspects of sexual education. The manifestation of this policy is on the reality of sexual desire in such a way that instead of considering sexual desire as an opportunity for a virtuous life, it portrays sexual desire as a threat to a happy life.

This study aims at investigating the evolution of the meaning of science and its effect on eliminating religious education from the Iranian public education system. The method of the study is descriptive-analytical through documentary-library technique. The results show that, during centuries, Muslims have always used the concept of ‘science’ in the meaning of ‘fāʼizʼ (literally, ‘successful’) and, according to them, the path of seeking knowledge is the very path of human success and salvation. However, since the 19th century, the epistemological foundation of science has changed and sensory science has taken over the responsibility of knowing the surrounding world. The new meaning of science has introduced new capacities for human’s domination over the natural and social world, and has established new structures such as the Iranian public education system. This public education system institutionalizes, by producing and promoting the meaning of ‘dominantʼ science, in students' minds and souls, the belief that, in learning science, they should aim at memorizing and acquiring information to overcome the natural and social world for more material profit. Therefore, intentionally or unintentionally, a new kind of education has been put on the agenda of the Iranian public education system, which is in complete opposition to ‘religious education’, and has finally led to its elimination.

Today, spiritual growth and education is receiving considerable attention in many countries of the world. On the other hand, the literature of spiritual education has become very popular in our country, Iran, in recent decades. Translating and using Western literatures, regardless of the difference in assumptions and foundations, entails the risk of eclecticism and subsequent deviations of the young generation. Therefore, in the first step, it is necessary to specify the theoretical model of spiritual education with an Islamic approach. This study aims at explaining the theoretical model of spiritual education with an Islamic approach. It is a qualitative study conducted through the method of research synthesis. After analyzing the content of the selected documents, coding the data, categorizing the data under 8 categories, synthesis and combination of data, finally, the eight components of spiritual education with an Islamic approach were extracted and explained as follows: the concept of Islamic spirituality, the definition of spiritual education, the characteristics of spiritual education, the foundations, objectives, principles, and methods of spiritual education, as well as the relationship between religion and spiritual education, were achieved and explained. Finally, some ambiguities and challenges as well as suggestions for further studies were presented.

This study aimed at analyzing the model of educators’ ethics and conduct in the Qur’an. To do so, those verses of the Qur’an in which there was an educational situation were analyzed; at the same time, to understand the concepts of the Qur’an and their context more correctly, the interpretations of Al-Mīzān and Fī Ḍilāl al-Qur’ān were also referred to. In the present study, through the method of the theme analysis, first, 20 main themes of educators’ ethics and conduct related to the three process-oriented principles of learner's moral development, i.e. ‘cognitive, dispositional, and will and action’ were extracted. In the next step, the main obtained themes were categorized in the form of three organizing themes and one overarching theme; and finally, the network of themes and their pattern were compiled. The findings of the study show that the cognitive inferred themes in the components of ‘clear and unambiguous words for leaner's enlightenment’ and ‘explanation of true ends’, the dispositional inferred themes in the components of ‘explaining educators’ non-worldly goals and aspirations’, ‘identification of the educator with the learner’, and ‘gentle invitation from the educator’, and  the inferred themes of will and action in the components of ‘the educator’s initiative in action’ and ‘avoidance of coercion and contentment with reminding’ have the highest frequency; therefore, they are considered the most important components.

Molavi is one of the poets and writers who has paid much attention, in his works, to the influence of words on the audience and to arousing them. One of the reasons for this claim is, in addition to his direct references to observe the audience's situation, that there are convergent, explanatory, and divergent questions in Masnavi-ye-Ma‘navi, which activates thought and creates positive change. The present study has first collected the questions in the First Book of Masnavi-ye-Ma‘navi, then, while separating educational questions, it has provided educational functions for them based on their arousal in the audience. Having studied and selected the sample, and collected the data, the researchers used the method of qualitative content analysis to analyze the data. The result of this study is that the educational questions of the First Book of Masnavi-ye-Ma‘navi are extracted in functions such as creating reminders, accepting inability, paying attention to and focusing on a subject, revealing neglect and ignorance, by removing neglect, demanding reasoning, expanding insight and knowledge, removing doubt, expressing regret and trying to compensate, asking Allah, and asking others. Teachers can use questions in the functions that were extracted from Masnavi-ye-Ma‘navi to rouse, resolve training and educational problems, develop students’ creativity and logical thinking.