نشریه تربیت اسلامی
پیاپی 45 (پاییز 1402)

Malik Ashtar is a personage educated based on the educational doctrines of Islam in Nahj al-Balagha. The way he was educated led to his selection as one of the governors and rulers during the Imamate (leadership) of Imam Ali (A.S.). Accordingly, this study aimed at identifying the componenets of his educated personality in various dimensions (physical, religious, moral, political, economic, social, intellectual, and emotional). To this end, we used content analysis and semantic network. According to this method, the propositions and themes related to Malik Ashtar’s personality dimensions in Nahj al-Balagha and related historical books were first identified and coded and then analyzed. The research results indicated that Malik Ashtar was educated in various educational dimensions including enjoying physical strength and health, having spiritual beliefs, commitment to righteous deeds and moral virtues, struggling with oppression, doing justice, and making effort to have unity and strength of government, paying attention to people’s material welfare, cooperation and assistance, intellectualism, recognition and insight, affection and loving, and moderation. This can be an inspiration for educating competent rulers and governors in the Islamic society of Iran.

The purpose of the current research is to explain the philosophical relationship between modesty and hijab in Islamic education and present the educational implications of this relationship. The research was conducted with a qualitative approach and using a descriptive-analytical method. First, in a descriptive way, the concept and place of modesty and hijab in Islamic education texts were investigated by using Quranic verses, hadiths and traditions. Then the analysis was done on the relationship between modesty and hijab. The results showed that modesty is a natural, internal and underlying thing compared to the hijab, and in the relationship between modesty and the hijab is in a way that hijab is a symbolic garment of modesty and is an external, superstructure, although it is valuable and necessary to preserve hijab as a symbolic matter in the Islamic society. Therefore, awakening and keeping the nature of modesty alive precedes recommending hijab. As a result, from the point of view of Islamic education, a direct command to observe hijab without cultivating the natural aspect of modesty that takes place from childhood is considered a kind of haste in education. Accordingly, it is suggested that, in educational programs and actions, the recommendation to observe the hijab should be made after awakening the innate nature of modesty, and without the cultivation of the nature of modesty and without considering the preliminary role of modesty, taking measures regarding the observance of the hijab will not be effective.

The purpose of this article is to examine the experiences of elementary school teachers in Mahabad city regarding religious education and its elements. To achieve this goal, the phenomenological method has been used. The research community is all primary school teachers in Mahabad city and the method of selecting participants is purposeful. The number of interviewees is 30 and its tool is a semi-structured interview. To analyze the data, an interpretative analysis method based on Smith, Flowers, & Larkin's model has been used. The findings indicate that regarding the goals of religious education, the overarching themes are knowing God as one of the principles of religion, recognizing resurrection as one of the principles of religion, recognizing prophethood as one of the principles of religion, knowing and understanding God’s Words, knowing religious ethics and the ways of practicing it and knowing the branches of religion.. Regarding the content of religious education, two overarching themes are non-observance of the principles governing the selection of content and non-observance of the principles governing the organization of content. Regarding the religious education method, the overarching themes are emphasis on the active teaching method in teaching religious concepts, emphasis on new teaching methods in teaching religious concepts, paying attention to objective teaching of religious concepts, and the use of new technologies in teaching religious concepts. Regarding the evaluation methods of religious education, the themes are observational assessment themes, descriptive evaluation, performance tests and written academic progress tests. And regarding learning religious education activities, overarching themes are emphasis on interactive and participatory methods in learning activities related to religious concepts, paying attention to the principle of student activity in learning activities, emphasis on educational technology in carrying out learning activities.

The present study was conducted with the aim of philosophical explanation of teacher’s ethics from the point of view of Western educational philosophers and Muslim educators and thinkers in order to provide a charter and validate it. Descriptive analytical method and focus group method were used to answer the research questions. The results of the surveys showed that the teacher's code of ethics confirmed by philosophers and educators can be designed in three axes of areas, components and indicators. The areas include physical and appearance, doctrinal and moral, scientific, social and political, economic and professional. The components of the first field include "beauty in appearance, beauty of clothing, physical strength and ability, verbal and behavioral ability". The components of the second field include "Godliness, belief and practice of spiritual values, humility, harmony of actions and speech, fairness and magnanimity, equality, friendship and tolerance, love and affection, humanization". The components of the third field include "general knowledge, specialized knowledge, competence in teaching, recognition of individual differences, awareness of growth stages, guidance and correction". The components of the fourth field include "responsibility, social awareness, transfer of cultural heritage, cultural interaction, criticism". And the components of the fifth field include "financial sufficiency and simple living". One hundred and four sub-components were also identified and introduced. The experts in each subject matter confirmed the internal validity of the designed charter and its three cores.

Doctrinal education, as the most important part of religious education, is based on various principles that will explain its practical process. Not choosing or no right explanation of the theoretical foundations, through the imperfect anthropological approach, has damages such as one-sided attitude and the prevalence of the culture of teaching ideas in doctrinal education. The present study aims at explaining the theoretical framework of doctrinal education through the anthropological approach to infer the foundations of this educational sphere and its implications under the category of the philosophy of Islamic education with an emphasis on Allameh Mesbah Yazdi’s view. The research approach is a theoretical one that describes, analyzes and finally infers through an analytical-inferential method. The foundations obtained as the findings of the current research show that the independence of the three dimensions of soul-insight, attitude and capacity is in the position of theory, and they must not be considered separated in the position of practice. All dimensions of human existence play an effective role in religious education. The attitudinal dimension is the bridge between the cognitive dimension and the behavioral dimension. If the teacher downplays the role of the attitudinal dimension in the educational process, he will not achieve the ultimate goal of doctrinal education, i.e. faith. Therefore, the purpose of doctrinal education is to create volitional behaviors in harmony with doctrinal teachings.

A chaste lifestyle is one of the various types of lifestyle that contains a wide scope and studies the characteristics of interpersonal relationships. This lifestyle consists of the principles and rules that create and maintain chastity in various areas of life. In order to study the behavioral and emotional components of the chaste lifestyle with an approach to Islamic sources, this study has been conducted using analytical and descriptive methods. The findings show that not showing off, avoiding stimulating factors, satisfying sexual needs in chaste contexts, having synergism for success in maintaining chastity, contenting with possessions and protecting them, creating and increasing chaste behaviors, and reducing and eliminating anti-chastity wrong behaviors are among the most important behavioral components of a chaste lifestyle in Islamic sources. Furthermore, by control of fear and anxiety about chaste decisions and actions, interest in a healthy life and a bright future, repentance from past errors, expectation and enthusiasm for evolution and development, happiness and satisfaction of moving on the valuable path to chastity, affection and love for Allah, optimism and hope for His help, and strength of modesty and correct control and guidance of sexual emotions, we can achieve the emotional components of a chaste lifestyle.