نشریه معرفت
سال سی و سوم شماره 1 (پیاپی 316، بهار 1403)

As mentioned in the first part, there are ambiguities or disagreements regarding “the relationship between ethics and politics” not only among ordinary people, but also among experts and scholars. Here I will briefly refer to the existing views in this area and then explain their differences with the Islamic view. Three approaches are briefly outlined in this field: the “conceptual and substantive separation of ethics and politics” approach, which argues that there is a contrast between ethics and politics; “the existence of two types of ethical systems: Individual and Social" approach, which states that ethics should not be limited to individual or interpersonal relationships, and that the realm of government and politics should not be excluded from ethics; and the "the primacy of political interests in cases of shared ethics and politics" approach, which holds that some ethical matters are not within the realm of politics, and some managerial, executive, and political matters are not within the realm of ethics.

Intrinsic monotheism is the first level of monotheism. Contrary to the majority of commentators' views derived from philosophers and theologians, from the perspective of Allama Tabataba'i, the true meaning of monotheism in the Quran is the pure and unlimited existence of God. This descriptive-analytical article uses the rules of interpretation and library resources to discover, examine and explain the types of methods for teaching intrinsic monotheism in the Quran based on the view of Allamah Tabataba'i. The research results show that from Allamah's view, teaching intrinsic monotheism in the Quran has two main methods " explicit declaration and induction to the audience" and "argumentation". The method of argumentation has the following three sub-types: reasoning to the unity of the nature "God", reasoning to the limitlessness of the "likeness" of God, and reasoning to the omnipotence of God. Using these two methods in teaching intrinsic monotheism in the Quran, we realize that this level of monotheism must be explicitly declared both in order to induce and instill it in the audience. Besides, in order for people to reason and think, argumentations must be presented to them in various ways.

Education is of particular importance in childhood. It shapes the personality of individuals and conveys concepts in an appropriate and correct manner. One of the most effective ways of educating children and adolescents is the use of the aesthetic and artistic method. Given the undeniable role of stories in conveying concepts, literature and art can be the best means of reflecting concepts in general, and Islamic concepts in particular. Emphasizing on the role of stories in the Holy Quran, the present study aims to investigate the role of this educational dimension in promoting the obligatory prayer. To achieve this goal, the descriptive-analytical method was used. The findings of the study indicated that the aesthetic and artistic aspect can play an important role in transmitting Islamic teachings and promoting and developing the culture of prayer. It can lead to deeper learning if the following requirements are met: attention to and utilization of religious elements (beliefs as the cognitive and insight aspect, internal states as the emotional and emotional aspect, internal commitment as the decision-making aspect, will, choice, and action) and educational elements. In transmitting religious concepts and religious education the key and influential characteristics and components in the stages of growth (introduction, discipline, puberty and the peak of puberty, moderation and elevation) and the correct and methodical transition from childhood to adulthood must be considered. Besides, rationality, desirability, humanity, and agency should be cultivated at each stage of growth.

As one of the most important programs in human life, Islamic education has always been the focus of religious researchers and scholars. It can provide health to the body and soul of man and play a significant role in his exaltation and development. Therefore, the teachings of the Holy Quran encompass the educational dimensions of man from different aspects and offer a complete and precise program to guide each individual in society. Using the descriptive-analytical method, the present study seeks to examine the moral and devotional characteristics of the servants of the Most Gracious God in the blessed Surah Al-Furqan and Nahj al-Balagha. In fact, the Islamic society can achieve its lofty goals by getting to know the divine teachings and educational concepts of Islam. The research results show that in Surah Al-Furqan, fourteen components are mentioned to identify the special servants of God in two moral and devotional dimensions, each of which is somehow related to the individual and social life of man. Therefore, man must establish his relationships on the basis of respecting the rights of others and obeying a pious leader in order to gain God's satisfaction and pleasure.

Lack of attention to the educational role of fathers in the emotional upbringing of children and adolescents deprives them of proper and complete upbringing and has adverse consequences for the individual and society. Since education is influenced by the worldview and values in the society, religious teachings can be a good source for designing educational methods. This research aims to examine the role of father in cultivating the social emotions of children based on the Quran and Nahj al-Balagha. The research method is descriptive-analytical. Based on the findings, firstly, fathers should cultivate the following social emotions in their children: social emotions towards the general public (including: avoiding a sense of superiority, balanced philanthropy while respecting limits, avoiding reprehensible affections, benevolence, empathy, making others happy, trying to resolve misunderstandings among people, and managing anger), social emotions in relation to wrongdoers (including: responsibility and avoiding indifference, avoiding resentment and revenge, avoiding excessive hostility, strengthening hope for reform in wrongdoers, hatred and acquittal of oppressors, and not being influenced by the unwarranted criticism of others), and social emotions towards believers and righteous people (including: a sense of closeness and unity with righteous people and commitment and loyalty to friends). Secondly, they can use the following

gaining the trust of children, presenting a good role model, commanding and forbidding, explaining and clarifying, preaching well, similes and metaphors, embellishing the words, warning, praying and asking for help from God.

Nowadays, special attention has been paid to rational education. Besides, some thinkers and educators, including Ghazali, have been regarded as anti-rational by the experts of philosophy and theology. The purpose of this article is to show that, contrary to popular belief, Ghazali paid special attention to reason in his educational perspectives and stated special elements to strengthen it. This article seeks to show what components and educational elements that rationality and the importance of reason for Ghazali entails for the development of reason or the obstacles to its growth. Answering these questions will shed light on the importance of this research. The presented views can be used as a complement to Ghazali's educational system and will present more complete elements for developing an educational system for the researchers in this field. The library research is centered around Ghazali's views on this matter and the interpretations of the experts in this regard.

The normal pilgrimage of Imam Hussein and his pilgrimage on foot or during Arba’een are all emphasized in religious traditions. The Arba’een ceremony, which has been common in Iran and other countries for several years, is the result of paying attention to the contents of these hadiths and pondering and reflecting on them. Considering the different characteristics of this ceremony, which are obtained by looking at facts and empirical observations, different aspects of this walk can be discussed. By explaining the main individual and social characteristics of this ceremony, including practical training, spiritual experience, purposefulness, lightness, difficulty of travel, organizational work, reception and hospitality, the presence of all classes of people and the like, the present article aims to infer the moral and educational effects of the Arba’een ceremony. It mainly focuses on family and explains the connection between family and Arba’een walk. Undoubtedly, each of the above-mentioned characteristics can independently have numerous educational advantages for families and lead to individual, family and social growth and advancement and pave the way for the creation of an apocalyptic utopia. Offering role models, spiritual peace, familiarity with values, transformation and self-development, strengthening beliefs, serving others, love, sense of responsibility, tolerating others, reducing attachments, enthusiasm, increasing tolerance, patience and contentment, teaching the Islamic lifestyle with regard to generosity, charity, self-sacrifice, guest and host etiquette, empathy and convergence, unity and altruism, etc. are among the mentioned characteristics.

God has combined the first period of human development with play. While playing, children can imitate the adults. Playing is one of the ways children learn how to interact. Competitive games in particular are very attractive to children and, if done correctly, can be effective in their physical development and can improve their basic skills and social relationships. However, comparing children's talents with one another may have the opposite result. This article seeks to examine the effect of competition and comparison on children's education and explain its advantages and disadvantages. If done correctly, competition helps children better understand their abilities, and this will certainly come in handy throughout their lives. Children's competition with each other has a profound effect on the development of their personality. However, God has created each human being unique and for a specific purpose. In fact, every human being has his/her own abilities and talents, and comparing people with each other is wrong. Comparing children with one another negatively affects their upbringing. It does not contribute to their growth and development, but rather hinders their self-realization. One of the most common wrong beliefs and behaviors in society is comparing children with one another.