نشریه تربیت اسلامی
پیاپی 49 (پاییز 1403)

After the victory of the Islamic Revolution in Iran, many politicians and thinkers turned their attention to the importance of education, and led to numerous efforts to transform the educational process. However, most research has focused on the theoretical aspects of education and neglected its practical dimensions. Ayatollah Mahdavi Kani, a revolutionary figure who focused on youth education before and after the revolution, could discuss theoretical issues in education and implement his educational model practically. He applied this model in places like Imam Sadiq University and the Marvi Islamic Seminary (Hawza). Therefore, examining his statements can help provide a new and practical model in education. This study analyzes Ayatollah Mahdavi Kani’s written works and ethical speeches to extract relevant educational insights and redesign a coherent model based on his views. He viewed education as a complex and delicate process requiring the guidance of a capable and compassionate mentor. He would overemphasize the crucial role of the mentor and teacher in the educational journey. In his view, a mentor should go beyond teaching knowledge and act as a moral and behavioral role model for the students. With patience, the mentor should internalize human virtues and Islamic values in individuals. From this perspective, the mentor’s role as a guide and behavioral model is a significant part of the educational process according to Ayatollah Mahdavi Kani. This comprehensive and practical approach to education can lead to an effective and applicable model in Islamic education.Research

This study analyzes Ayatollah Mahdavi Kani’s educational views and extracts his educational model using qualitative thematic analysis. This method is suitable for analyzing qualitative data such as texts, speeches, and documents. The study involves several stages: coding, conceptualization, categorization, and report writing. During the coding stage, we identify key themes and concepts in the text.In the conceptualization stage, codes are grouped into distinct categories based on their similarities and differences. In the categorization stage, we identify relationships between categories. The research findings are presented in a coherent and organized way in the report writing stage. Using qualitative thematic analysis helps us deeply and accurately understand Ayatollah Mahdavi Kani’s views on education and extract his educational model.Various sources, including his published books and recordings of ethical sessions held at Imam Sadiq University, were loaded into the MaxQDA software. In the first stage, text segments containing themes related to education were extracted and coded. Then, the codes were grouped into distinct categories (concepts) based on their common aspects. Finally, related concepts were grouped under broader categories (general classifications). The software was used for data analysis.

Ayatollah Mahdavi Kani defined education as the construction, purification, and actualization of potential talents, which cannot be achieved without asceticism and adherence to gradualism. He believed that education should be centered on “revealed-Islamic” teachings and that it should simultaneously utilize emotional and rational aspects, with a greater emphasis on practical teachings over theoretical ones. In this educational approach, the individual is prioritized, and he must strive to educate himself before attempting to educate others. In the educational process, Ayatollah Mahdavi Kani proposed principles such as being achievable, prioritizing the elimination of vices over acquiring virtues, realism, voluntariness, the inverse relationship between age and educability, and so on. He considered gradualism the most important principle, facilitating the realization of the other principles.Explaining Ayatollah Mahdavi Kani’s educational model, the “channels of education” were also discussed. These channels include the educator, requirements, necessities, facilities, educational methods, and potential obstacles in the way of education. The “destination of education” category comprises three concepts: objectives, audiences, and the outcomes of education, all of which were mentioned in Ayatollah Mahdavi Kani’s statements. Factors involved in education include controllable factors like the living environment and uncontrollable factors such as temporal exigencies and heredity. He believed that intention shapes the human spirit and forms the essence of a person. This essence can also shape intentions; that is, the spiritual aspects of a person remain due to heredity, education, or environmental influence. This comprehensive and holistic view of education emphasizes the individual’s role in self-improvement and the necessity of gradualism in the educational process. This view considers education dynamic and complex, requiring coordination between rational, emotional, and practical aspects.

The designed model from Ayatollah Mahdavi Kani’s perspective defines education as a gradual, achievable, voluntary, and realistic process with a Divine origin and fixed content. This process, centered on “revealed-Islamic” teachings, and considering temporal exigencies, systematically imparts knowledge within the family and society. The starting point of this process is the educator, whose actions, utilizing progressive and obstacle-removing methods and relying on educational principles, expand exponentially and synergistically. In aiming for the perfection of the individual and society, this process actualizes potential talents by focusing on the human emotional and rational aspects. The ultimate result is an efficient, logical, and humble society before the truth.

One of the problems the educational system in Iran faces is the commercialization of education. This term can be interpreted in two ways: (a) commercialization as payment for services (education): In this sense, spending money to acquire knowledge is a common practice, aligned with the life of wise people, and is considered legitimate. Typically, families invest financially in their children’s education, which aligns with the Islamic understanding of commercialization. (b) commercialization as a government policy leading to marketization: This interpretation is rooted in liberal foundations that seek to impose free-market models on the educational system. According to the free-market logic in liberal economics, money is the criterion for accessing better facilities and a better life. In contrast, lack of money equates to the unworthiness of a better life. The dominance of this logic in the educational system means that access to education is based on families' financial capability, thereby depriving lower-income groups of their right to education and public schooling. This commercialization conflicts with educational justice, depriving students of lower-income families, and weakening the public education system. This results in social, cultural, and economic class divisions in the long term.

The present study addresses this issue from a jurisprudential perspective, deriving the Islamic legal ruling on spending for education and the liberal interpretation of commercialization in education.

The research method employed in this study is qualitative, utilizing the traditional Islamic research method known as ijtihad (jurisprudential reasoning). The data collection tool is library research. In this method, after clarifying the concept of the subject, and elucidating its dimensions, it is presented to the Quranic verses, hadiths, rational arguments, and certain jurisprudential principles. Their implications are analyzed and evaluated, and finally, the jurisprudential ruling on the research topic is derived from the collective concepts. The generality of the evidence was used to deduce the ruling on spending money for education, and overall, the permissibility ruling was inferred. To determine the commercialization of education in the liberal sense, in addition to this evidence, some principles of the Constitution, governmental and authoritative evidence, and its political and social consequences (deprivation of middle and lower classes and exceptional talents from free public education, class disparity) were considered. The ruling of its undesirability was derived from their totality, although the ruling of its prohibition also does not seem unlikely.

The results indicate the permissibility of spending money on education (earning income in the Islamic sense). In addition, the incompatibility of the liberal commercialization of education with educational justice, human dignity, and the right to free education for students was established. Furthermore, based on secondary rules and considering the negative consequences of the liberal commercialization of education, its undesirability or even prohibition was proven. The government is obligated regarding education because education is a necessary prelude to maintaining the system and ensuring social justice. Since neglecting education and providing essential and sufficient education for all the strata of society leads to chaos and disruption in our country, its prohibition is ruled.

In conclusion, the following points can be derived from the discussions presented in this study:Receiving payment for teaching is considered permissible both rationally and religiously, aligning with rational and religious practices. This ruling implies the permissibility of paying wages by the educational agent, which becomes necessary in some cases, especially when neglecting a child’s education could lead to misguidance.The Islamic government has a collective obligation (al-wājīb al-kifā’ī) towards public education. This ruling necessitates organizing the educational system, expanding educational centers, providing infrastructure, and human resources, supporting teachers financially, and so on.While all educational officials are responsible for public education, it is particularly incumbent upon the Islamic government to invest in public education according to its capacity and financial strength. If government negligence or failure harms the process of achieving public education, the obligation of the government to fund education for students is emphasized.Privatization of education, leading to its liberal commercialization, contradicts educational justice. Given its negative consequences and long-term adverse effects on the future of our country, it can be ruled as prohibited from an educational jurisprudence perspective.

Following the introduction of “spiritual education” into Iran in recent decades, this subject has garnered significant attention from researchers across various disciplines. Reflection in this area reveals that although considerable research in dissertations, theses, papers, and books has been conducted and published on spiritual education, only a few have addressed this topic methodically and deeply; thus, they have substantial contributions to make. The methodological element is the most crucial factor in the effectiveness of research. Therefore, a precise and critical examination of spiritual education research from a methodological perspective is necessary. This allows for a critical reflection on the path taken over the past two decades and, by addressing deficiencies in subsequent research, provides more scientific, accurate, and authentic content for those involved in spiritual education. This study was conducted with this objective in mind. This study examines the methodology of spiritual education studies in Iran with a critical approach.

The approach of this study was critical and analytical. 90 published and accessible studies from 2006 to 2021, in the form of theses, dissertations, and reputable domestic papers on spiritual education, were examined considering the necessities and standards of research methodology. The research question was what methodological deficiencies the works on spiritual education in Iran have.

The identified methodological deficiencies in the studies of spiritual education in Iran are as follows: lack of conceptual distinction (between spiritual education, religious education, moral education, and mystical education), neglect of foundational discussions (such as the absence of a theoretical framework and theoretical basis, lack of definition of key research concepts), incoherence between theoretical and practical research (a kind of incoherence between theoretical and practical discussions; whereas, to theorize in spiritual education, it is necessary to first clarify its theoretical discussions and then go on to practical discussions), shortage of multi-disciplinary and inter-disciplinary research (and reliance on a one-dimensional perspective), non-specialized entry (in some studies titled "spiritual education" conducted by specialists other than educational science specialists, terms like "educational methods," "educational principles," "educational foundations," and similar terms, which are entirely specialized, are not used accurately and appropriately because the researcher does not have sufficient theoretical sensitivity and scientific expertise in this area), uncertainty in the level of localization (uncertainty in how to use Islamic and Western sources, unmethodical combination of Islamic and Western spirituality, and not paying attention to Islamic authenticity, taking the "what" of spiritual education from the works of Western thinkers and the "how" from Islamic sources, combining Western and Islamic definitions without a clear and authentic stance, eclecticism in strategies and educational methods, using Western criteria, scales, and questionnaires of spiritual education in Islamic-Iranian research, adopting the framework and components of spiritual education from Western theories and then replacing the content with religious sources), neglect of problem-centricity (being topic-centric and neglecting issues), superficial research without deep analysis (simplifying something that is not inherently simple and has various dimensions and layers, haste and lack of skill in analysis), lack of coherence and scattered writing (not having a clear scenario for research and not following an appropriate research approach and method, and sometimes having no research method at all in some spiritual education studies), lack of methodological rigor in comparative and critical studies, and finally, lack of attention to research ethics in some studies (sometimes mentioning content without citing the original source).Discussion and

According to the findings of this study, it is essential to prepare a comprehensive project for this relatively new research field and to design and refine models of multi-disciplinary and interdisciplinary collaboration in spiritual education studies in our country.Acknowledgments: This study was supported by the Research Institute of Hawza and University. This support is Hereby acknowledged.Conflict of Interest: There is no conflict of interest in this paper.

Personal integrity refers to aligning our beliefs, values, and ideals with our actions and behaviors. In other words, personal integrity means consistency between words and actions. Numerous narrations address dual personality and hypocrisy, as outward appearance reflects inner reality, and language indicates the inner state. These narrations imply that an individual with a dual personality, possessing two contradictory characters, is a hypocrite, as a hypocrite also has two faces. The foundation of Islam is monotheism, which leads to the unity of personality. Unity of personality means the stability of human character, avoiding duplicity and hypocrisy. An individual should be consistent in his identity, never presenting different faces, appearances, and languages. Instead, unity and integrity should govern a person’s existence, meaning they should have one face and character. Socially, the greatest problems and misfortunes are caused by such individuals, as they adapt to any group they associate with. These hypocritical individuals cause societal disruption and create dangerous and unstable conditions. However, societies with fewer duplicitous individuals and more people with unified and stable personalities enjoy higher levels of well-being. Therefore, personal unity is valuable, as it ensures that a person remains consistent in both appearance and inner beliefs and behaviors, rather than harboring incorrect beliefs internally while displaying correct behavior outwardly, or constantly changing their approach to maximize illegitimate personal gains. This study presents a conceptual model of personal integrity based on the Quran and narrations of the Infallibles.

 The methodological approach in this study is the deductive method. This method follows the deductive or practical syllogism approach of Frankena and its reconstructed form. In the deductive approach, the main conclusion can be derived from the combination of premises. The principle has a normative nature and thus differs from the basis, which has a descriptive nature and encompasses “is” statements. Accordingly, an educational principle is a general rule that can be used as a comprehensive guideline in educational strategies and programs. According to the deduction of principles of personal integrity in education, a practical syllogism must be formed. Here, levels and subsets of personal integrity (i.e., Qurb (closeness) to Allah) are placed as a prescriptive matter in the first premise of the syllogism. The second premise of the syllogism will be descriptive (a descriptive and realistic statement). The conclusion of the syllogism will be educational principles in a prescriptive form; therefore, the content of the premises and consequently the practical deductions are derived from the text of the Quranic verses and narrations (Baqeri, 1389SH, pp. 123-126). The educational objectives focus on the spiritual elevation of personal integrity, considered in each syllogism, especially in the first premises.

 The findings are presented in two sections: First, according to the Quranic verses and narrations, personal integrity is defined as follows: “Personal integrity means the existence of balance and harmony between speech and action. Such an individual not only does the right thing but also does it with the right intention and is recognized as honest, trustworthy, and steadfast, walking the path of receiving divine blessings, i.e., closeness to Allah.” The key points of this definition are:The ultimate goal of personal integrity is to place them and society on the path of closeness to Allah;Personal integrity means harmony between the outward and inward aspects;Personal integrity depends on the consistency of inner aspects (beliefs, emotions and feelings, will and desires) and outer aspects (speech and actions);An integrated individual's behavior remains unchanged in different situations and the individual is recognized as trustworthy and honest.In the second section, the educational principles are discussed, including honesty, integrity, virtue, consistency in behavior, adherence to beliefs and values, commitment, harmony between appearance and inner self, and alignment of speech and action. A summary of the objectives and principles is presented in Table 1.Table 1: Educational Objectives and PrinciplesPrincipleIntermediate ObjectivesIntegrityBelief and adherence to religious values, personal connection with Allah, performing individual and communal worship, self-purification and reform, mastery over negative traits, obedience to Divine commands, making a covenant with Allah, and striving to increase certainty and faith.VirtueConsistency in BehaviorHonestyCommitmentHarmony between Appearance and Inner SelfAlignment of Speech and ActionAdherence to Beliefs and ValuesDiscussion and

In Islamic sources, the human being's ultimate goal is to progress on the path of closeness to Allah. This path requires the establishment of personal integrity, which means the alignment and harmony between the inner and outer dimensions. According to the deduced educational principles, creating personal integrity enables the individual to recognize, and rectify his inconsistent actions and beliefs contradicting Divine standards, and move towards closeness to Allah.  As long as the inner aspects (beliefs, emotions and feelings, desires and will) and outer aspects (speech and actions) do not align, they cannot walk the path of truth. In Islamic sources, an integrated person is recognized as honest and straightforward, possessing a harmonious appearance and inner self, and capable of achieving integrity through his choices. Additionally, according to the Quran and narrations, an integrated individual must be faithful to commitments, and virtuous and consistent in behavior. Belief in the Afterlife and Allah makes a person realize that Allah is a witness over his actions and that it is necessary to utilize the tools of knowledge (reason) and also a reflection on the Quran to gain the right understanding, discern the right path, and strive for their growth and elevation.

Education encompasses all aspects and domains of human life. Moral education has always been paid attention to as one of the most important, sensitive, and fundamental domains. Moral education is providing conditions and employing methods to foster, strengthen, and establish moral qualities, behaviors, and manners, while also correcting and eliminating immoral traits, behaviors, and manners in oneself or others (Banari, 2000, pp. 539-568). In simpler terms, moral education can be defined as providing the necessary conditions for shaping and nurturing the traits, dispositions, and behaviors of oneself and others towards attaining success and happiness. Factors such as heredity, environment, and will, are generally mentioned in the educational process. Thus, all programs are planned based on these factors in the settings of education. In the perspective of Divine and Islamic schools of thought and religious literature, including verses, narrations, and the Islamic thinkers' words based on faith in Allah and belief in Divine Lordship, the role of non-material or metaphysical factors such as Divine success is emphasized. All religious scholars have attributed their success to Divine success in attaining high knowledge levels and morality. Therefore, this study, while reviewing topics such as the reality of Divine success, its relationship with the stages of creation and other Divine names, human will and effort, and factors attracting Divine success, addresses the central question: What is the relationship between belief in Divine success, defined as the belief that Allah, the Almighty, organizes and coordinates the means to achieve a desired outcome and moral education? Or, how does belief in Divine success impact moral education?

This study, with an intra-religious approach and using library and documentary sources, describes and analyzes the role of Divine success in moral education.

One of the Divine names is 'Muwaffiq', the coordinator and harmonizer of causes and conditions to achieve an objective. This name plays a role in all stages and levels of existence, from Divine will to creation and achieving results. This study shows that in the human realm, Divine success harmonizes between Divine creative Lordship and legislative Lordship, and among all causes, the will of humans is considered one of the causes of a longitudinal relationship with Divine will. Since, based on the principle of Divine action, the management of the world and all affairs is conducted with Divine permission, it is necessary for the path of self-improvement and the struggle against the self to realize that one cannot traverse the stages of happiness and perfection solely by relying on one's knowledge, awareness, and efforts. Thus, one must rely on only Divine aid and believe that without Divine success and grace, he cannot overcome the self and its desires (Mesbah Yazdi, 2004, p. 268).The studies show that belief in Divine success creates motivation and will to strive; brings peace and tolerance for difficulties; distances one from despair; fosters humility and deters pride and selfishness; instills a sense of dependency on Allah and a spirit of vigilance concerning the factors and obstacles to obtaining Divine success. In addition to enhancing individual morality, this vigilance positively affects social relationships and morality with o thers. The structure of narrations related to Divine success also revealed that, in some narrations, Divine success is introduced as a factor that elevates and distances one from worldly attachments, sin, and performing obligatory acts. In other narrations, achieving happiness and ultimate success, as the goal of moral education, is attributed to Divine success, and the infallibles have accompanied the acceptance of their prayers with Divine success. It was also noted that the Holy Qur'an attributes many moral values, such as patience, perseverance, seeking assistance, maintaining lawful wealth, repentance and forgiveness, being receptive to advice, respecting parents, and having good company, to Divine success, grace, and guidance.Discussion and

In religious literature, Divine success is introduced as an important and fundamental topic; believers are advised not to forget Divine success and always seek and request it from Allah, the Almighty, in their affairs. Therefore, educators, trainers, and those responsible should pay attention to Divine success and acquaint their trainees with the factors of obtaining and the obstacles to achieving Divine success, and educational resources should also allocate lessons to this topic.

Dwayne Huebner is a contemporary and prominent scholar in curriculum studies in general and spiritual curriculum in particular; He is known for shaking the foundations of the curriculum field. Scholars like Pinar regard him as a paragon and believe that understanding his views is essential for the development of curriculum studies. This study familiarizes with Huebner and his views on spiritual curriculum. Specifically, it seeks to answer the following questions: What is Huebner's spirituality? What are the characteristics of spiritual education from his perspective? What are the features of the spiritual curriculum in Huebner's theory?

This study employs an analytical-inferential method of transcendental logical analysis. This type of analysis, suitable for transcendental activities, is characterized by generality and necessity, as it discusses the necessary conditions for realizing something. This method involves two stages: description and determination of required conditions. A phenomenon is described in the first stage, and the conditions for such a description are addressed in the second stage. In other words, in this study, the characteristics of the spiritual curriculum from Huebner's perspective are described initially, followed by an explanation of the necessary condition for this phenomenon, which is the nature of spiritual education from Huebner's viewpoint. Finally, the second condition, from Huebner's perspective on spirituality, is inferred.

After years of effort and study in politics, Huebner, recognizing the importance of spirituality in the curriculum, shifted his approach and presented the transcendence theory. He made a thematic shift towards the theology of the curriculum and spent the rest of his research life explaining this topic. For him, spirituality is postmodern, encompassing a wide range and not fitting into a single category of existing classifications of spirituality. The spirituality he envisions is both religious and secular, traditional and humanistic, and also includes affirmative postmodernism. He believes in a spirituality that is independent of religious law (Sharia), and his view of spirituality can be considered pluralistic. This perspective is reflected in the concept of spiritual education from Huebner's viewpoint and, consequently, in the components of the spiritual curriculum. From his perspective, spiritual education has ten characteristics: It should be religious. 2. It should lead to duty. 3. It should involve giving importance to Allah. 4. It should be accompanied by respect. 5. It should be a means of the lure of transcendence. 6. It should involve holistic. 7. It should be personal, participatory, and external. 8. It should be attentive to the stranger. 9. It should understand the necessity of love. 10. It should understand the limits of ignorance and knowledge. Huebner's view of spirituality and spiritual education should not be overlooked when examining the components of the spiritual curriculum. The meaning and characteristics of each are rooted in Huebner's thoughts and beliefs about spirituality and are embedded throughout his transcendence theory and spiritual curriculum. He considers educational perspectives as goals with great freedom within a specific path. He views content as a stranger, evaluation as critical, and the teacher as a loving companion.

Huebner's curriculum theories and their connection to spirituality can guide and assist in our formulation and utilization of Islamic spirituality in the field of education. However, our intention in this study is not necessarily practical application but to explain that the new theoretical perspective Huebner has opened towards the curriculum can provide a suitable platform for dialogue and entry into the discussion of curriculum knowledge. The legacy Huebner has left behind opens the way for a theological view of the curriculum and the fundamental reform that specialists in this field in our country are considering. After spending half of his research life, Huebner courageously abandoned his specialized field of curriculum policy and turned to the theology of the curriculum, indicating the importance of this topic. Attention should also be paid to how such theories are approached. Generally speaking, these theories are either accepted and revered by specialists or rejected without consideration. However, it should be noted that unreasonable rejection and irresponsible acceptance of Western theories will not help the progress of education in our country. This research and similar studies can create a platform for dialogue.