نشریه آموزه های تربیتی در قرآن و حدیث
سال هشتم شماره 1 (پیاپی 15، بهار و تابستان 1401)

Abdolhadi Feghhizadeh[1]Mojtaba Mohammadi Anvigh[2]AbstractNarratives of Nahj al-Balaghah have been issued in various social and political situations and provide useful educational information to the readers. One of the issues discussed in Nahj al-Balaghah is the issue of criticism. From the point of view of Nahj al-Balaghah, various criticisms can be divided into two general categories: constructive/positive criticisms and destructive/negative criticisms. Based on the descriptive-analytical method, these criticisms have some special grounds to appear in society and their importance in social education cannot be denied. The most important areas of constructive criticisms according to Imam Ali (PBUH) in Nahj al-Balaghah are: Aware of weaknesses and corruption, acuity and comprehensiveness, thinking without prejudice, avoiding thoughtless emotions, and choosing social interests over individual and political interests; some grounds for destructive criticism include power-seeking and political competition, malignity, bias, crudeness, credulity, poisonous and crisis-ridden atmospheres, and avarice and narrow-mindedness. Additionally, constructive criticisms have the educational function of correcting weaknesses and distortions and bringing societies to intellectual and cultural maturity, creating some grounds for maximizing economic and social resources, strengthening social resources and empathy between rulers and people, and reducing flattery; as the most important educational damages of destructive criticisms are: loss of opportunities and destruction of individual and social capitals, prevention of the growth and prosperity of society, confusion of the atmosphere of society and the impossibility of distinguishing right from wrong, and disruption of social relations and weakening of brotherhood of faith.  [1]. Professor at Tehran University[2]. Assistant Professor at Ilam University

Diversity and complexity of behavior in human beings and guiding them to the path of perfection is one of the most important issues in educational sciences. Islam, which considers the purpose of human creation as his transcendence and perfection, has made this important matter the headline of its teachings and has manifested it in the life of the Prophet and the infallible Imams. Because "error correction" requires expertise and commitment, and undoubtedly having a good model and choosing the right and appropriate method, has a great impact on the success of dealing with error; This article aims to further understand the moral and educational dimensions of the Holy Prophet of Islam in the face of mistakes and wrongdoers and seeks to achieve his corrective methods and methods as a practical educational model in correcting mistakes and written in a library and descriptive manner. An analysis explains the problem; The findings of this study indicate that the most successful corrective method is model learning and the Prophet (PBUH), by connecting to the divine center and under the supervision of revelation, as the best model, had the best methods in the face of error; Correcting the perception of error precedes correcting the act of error; Utilizing public opinion to correct mistakes and errors; And paying attention to the effect of error correction, and tolerance with remorse and eliminating his bad background are among the findings of this research.

Emotions are effective aspects of human psyche that have a great impact on his actions and behaviors. Allameh Tabatabai considers love, kindness, mercy and kindness as obvious examples of positive emotion that cause attention to others and is necessary for people's social life; He mentioned factors such as reward for action, piety, divine light and having a role model as positive stimuli of emotions, with which the path to human perfection becomes smoother, and also believes that negative examples of emotions such as haste, haste, lust and fear. They are considered as an obstacle in the path of human growth and development unless they are used in a balanced way. Allameh's approach to human perfection is realistic and everyone can use his moral teachings in interpretation; He believes in the way to reach perfection and achieve a degree of it in this world; However, the ultimate perfection of all things in the world is the Hereafter, because the Qur'an has introduced people as a model to human society who also achieved degrees of perfection in this world. The present article, by referring to the opinions of some philosophers and focusing on Allameh's views in the interpretation of Al-Mizan, has studied the verses that express the emotional aspect of human beings and has shown their educational role in human perfection.

'The Tune of the Lord's Speech' means the rules and destruction of the word, including the Qur'anic literary industries, which makes it different in the process of interpreting verses, different types of approach to understanding the divine word. While the mechanism of the tone of the speech is one of the most important and influential components of the Word of revelation, unfortunately, what are the old and contemporary commentators not worthy of this category, as far as in some cases fully vague interpretations. Has been disrupted the correct transition of the concept. The present study in an analytical descriptive method with the explanation of the elements of the tone has included the Qur'an as a linguistic event, which examines the tone of God in the interpretation of the verses in the interpretation of the verses. The review shows that some of the tone works in the interpretation of Qur'anic tents are: creating pleasure in the listener and provoking his emotions, the objectivity of finding the Qur'an, the conversion of the textual text of the project, imagining the real stories of the Qur'an.

A fundamental obligation of Islam is enjoining good and forbidding evil, and in Holy Qur'an and hadiths of Imams, special attention is paid to it. Since Imam Hussain’s goal of uprising was to enjoin good and forbid evil, the literature has mainly focused on his words within Ashura. Therefore, probing into methods of social education in Imam Hussain’s narrations regarding enjoining good and forbidding evil is significant. Moreover, since he was among descendants of Holy Prophet and his companions, conducting research on Imam Hussain’s hadiths highlights importance of his endeavors before Ashura. Therefore, the present study delves into methods of social education in Imam Hussain’s narrations in enjoining good and forbidding evil in Sunni sources. The findings revealed that Imam Hussain narrated a number of hadiths from himself and attempted to promote scientific and verbal conduct of Prophet and Imam Ali, to promote good and prevent evil in society. Imam Hussain took various approaches such as law-making, monitoring right implementation of law, proper ways of encouragement and persuasion, preaching and advising, appropriate means of proclaiming good news and bearing bad news, and different ways of provoking emotions and admonishing, to enjoin good and forbid evil in society.

One of the problems that plagues people today is their inability to peacefull coexistence. As the most perfect religion, Islam has plans to achieve this peaceful coexistence. One of the authentic and first-hand texts of Islam is the Holy Quran, and what is clear is that the best way to receive the teachings of the Holy Quran is to refer to authentic interpretations. Among these authentic interpretations that have a social and educational perspective is Al-Mizan's interpretation. Therefore, the aim of the current research is to achieve a conceptual model of peaceful coexistence based on the anthropological foundations of Allameh Tabatabai and emphasizing the interpretation of al-Mizan. To achieve this aim, the integrated research method has been used; In this way, to answer the first research question, the conceptual analysis method was used, in response to the second research question, the theoretical comparison method was used, and in response to the third research question, the practical comparison method was used. Finally, the findings of the research refer to six anthropological bases, six educational goals, and seven educational methods, and the relationship between the above bases, goals, and educational methods is set as a conceptual model.

The aim of the current research was to analyze the content of Quranic stories as teaching-learning content of religious education and training at the primary level. For this purpose, with the method of qualitative content analysis, in the first step, the criticisms of the methods based on memory cultivation in education were raised, and then the approaches proposed in the thinking training programs and religious education methods for children were raised. The existing approaches of teaching thinking, the content approach in which the reflective content is of high importance, were presented and in accordance with the current approach, philosophical themes (ontological, epistemological and value-oriented) were introduced and it was shown which philosophical field or fields the Qur'anic stories belong to. and how it can be used in the religious education program of elementary school. The results showed that the rewriting and simplification of these stories based on the content approach due to the cultural relevance for the children of Islamic Iran while providing a context for reflection and thinking for the children in a class that has turned into a research community, the goals of religious education regarding theology, cosmology and It facilitates anthropology and moral issues in a more appropriate way.

Abstract The belief and value system of each school are important sources in determining the goals and principles of education and deciding about the curriculum. Since the lawfulness of society as a Qur'anic theory is an integral part of the monotheistic belief, it is necessary for Islamic education authorities to take it into consideration.The main idea of this theory is based on the relationship of social events with human actions, a fact that reflects both the position of man in the realm of existence and his active role and the consequences of action during life events.The findings show that some of the implications of this theory in the area of educational goals are: strengthening the belief of educators in the rule of law over human society, enabling the discovery of relationships between events and human action; Active exposure of educators to social events (whether intervention or action to prevent, control or benefit); The implications in the field of educational principles are: the principle of internalization of unity of acts (Tawhid al-af'al) among educators and the need to address it in the curriculum in addition to theoretical monotheism, the principle of raising awareness and developing analytical skills of educators towards social events - in order to find meanings and discover relationships, the principle of foresight and avoidance from a present-bound view among educators. Also, some proposed educational methods have been expressed.Key words :lawfulness of society, educational implication, research implication, Quranic theory

Divine leaders are like other human beings, the most significant difference being that they receive revelation to guide them to monotheism. And it is impossible to make these patterns immortal. Imam Hussein (AS) is one of the most prominent divine leaders that some have believed in him since the time of his martyrdom. One of the methods to deal with exaggeration is awareness of the role of heredity, environment and will in the formation of the personality of Imam Hussein (AS), so this research seeks to answer the question with a descriptive-analytical method that the role of heredity, environment and What is the will in shaping the personality of Imam Hussein (AS) from the perspective of narrations? The findings of the research indicated that, firstly, Imam Hussein (AS) inherited the physical, intellectual and moral characteristics of his father, mother and grandfather. Second, the prenatal environment is the intrauterine environment; Hazrat Fatemeh (PBUH) raised her child with sensitivity. The natural environment has not played a significant role in shaping the character of Imam Hussein (AS) except for its distinctive and miraculous nutrition. In the family environment, three members: the Prophet (PBUH), Imam Ali (AS) and Hazrat Zahra (AS) have been effective. There were no peers and friends who were on the same level of influence on that Imam except Imam Hassan (AS). There can be no contribution to the culture and education of that era, because the family of the Imam and himself were responsible for changing it.

Socialization is a complex process that is built over time and based on certain principles and rules, one of the most important features of which is; It is a step-by-step process. The stages and structure of a society that was founded in the era of the revelation of the Holy Quran and the context of its formation, show the capacity of the religion of Islam in the formation of an ideal society with all its unique characteristics; Therefore, the need to know the principles and characteristics of the religious community desired by God Almighty and how it is formed is important. Verse 29 of Surah Al-Fath is one of the verses of Gharr of the Holy Quran which mentions the educational stages and the foundation of the Prophetic community (PBUH). In this article, by describing and analyzing the various parts of this verse, the most important feature of the formation of a religious community, which is the existence of divine leadership, as well as the characteristics of believers as the main pillars of society, including individual, social, devotional and .... Is. The educational and guiding role of the Holy Prophet (PBUH) in the transition of the ignorant society to the religious society and his basic actions in the field of creating change in the contemporary audience of the revelation of the Holy Quran based on creating individual and cultural changes is another matter to consider. 29 Surahs of Fatah were obtained.

Visual schemas are one of the most important topics in cognitive linguistics that express cognitive processes that are formed as a result of human physical experiences in outside world and make it possible to understand abstract concepts. The present study has examined a number of sermons of Imam Ali (as) in the book of Nahj al-Balaghah in the framework of cognitive linguistics. The purpose of this study is to analyze the frequency of schemas in the mentioned book. The visual schemas used in the selected sermons were extracted and then descriptively examined from a religious and linguistic perspective. The results show that there are all kinds of image schemas (container- path- force) and there are also some sentences which show they have two kinds of schemas. Also the results shows that between the image schemas, the path schemas has the most frequent in the sermons. Which from an educational perspective is a kind of emphasis on the path of life, transience and it is mortal, starting from a point and ending somewhere.Container schemas has the most frequent after path schemas. Which in terms of education indicates the existential capacity of human beings, that force and motion are present in the volumetric schema. Eventually the force schemas and the schemas which are related to two groups have the least frequent in the table of frequency. This, in terms of education, can indicate the limited power of man and his inability to face the eternal divine power.

The aim of the present study is to design the theory of effective citizen education from the perspective of Nahj al-Balagheh has been addressed. In this article with focusing on Nahj al-Balagheh about the factors of effective citizen education, has been extracted using one based on the Grounded theory. The findings of the research show that: the central phenomenon is the responsibility of people, which has a deep reflection in other categories. Causal factors include: knowledge of God, self, people and environment, awareness and accepting one's responsibility for the comprehensive growth and development of oneself and others and being accountable to them and being responsible for the growth and development of the environment. specific contexts, such as: mercy, ethics, honesty, moderation in behavior and speech, competent and responsible rulers, responsibility and accountability. The general conditions of the interventionist include: rebellion, pride, following the devil, transgressing and oppressing oneself and others, the responsibility of gaining knowledge in various fields and informing others. It is from ignorance. Man fulfills his responsibility in the process of educating an effective citizen by performing actions and strategies such as: patience and gratitude, modesty and humility, choosing to help to others, benevolence and, justice And tolerance, kindness and compassion, small, medium and large jihad, acceptance of responsibility for the growth and development of oneself and others, which have consequences such as satisfaction, happiness and good fortune, a confident heart and a good life and give hope for the realization of the new Islamic civilization.