مجله مطالعات فقه تربیتی
سال یازدهم شماره 21 (بهار و تابستان 1403)

Enjoining good and forbidding evil, in the field of education, has been considered as one of the religious tenets. This principle, in addition to its religious and jurisprudential dimensions, also has educational and ethical aspects, and plays an important role in this regard. However, due to the lack of research in this area, an accurate and analytical examination of the responsibility of family, scholars, and the Islamic government in enjoining good and forbidding evil, especially in educational aspects, has not been adequately conducted. This article, aiming to examine and analyze the responsibility of these three institutions in enjoining good and forbidding evil based on religious sources – rational arguments, the Quran, and Sunnah – seeks to answer the question of how these institutions can use enjoining good and forbidding evil as an effective educational method, and what impact it has on the ethical upbringing of society. Therefore, this research, using a descriptive-analytical method, an ijtihadi approach, and a library-based style, has examined the responsibility of educational actors (family, scholars, and Islamic government) regarding the implementation methods of enjoining good and forbidding evil. Based on rational and textual evidence – the Quran and Sunnah – this research has determined that the method of “verbal enjoining and forbidding” is the duty of all educational actors, “consultation” is the duty of the family, “teaching” is the duty of scholars and the Islamic government, and the methods of “authority” and “legislation” are the specific duties of the Islamic government.

Islam’s intellectual system for achieving an Islamic civilization, which is the basis for the Islamic upbringing of individuals, comprises three areas: knowledge, values, and actions. In this regard, it is necessary that certain key words in this educational system are expressed in the form of propositions of educational jurisprudence to clarify the path for the obligated person, whether mujtahid (independent jurist) or muqallid (follower), or educator and educated in any educational system. Based on this, this research, using a content analysis method and the MAXQDA 2020 software, seeks to answer the question of how the meaning of taqwa in the hadiths affects the components of the educational system; namely, the educator, the educated, the goals of education, and the educational methods within the epistemological framework of educational jurisprudence.
Taqwa, as an intermediate goal in educational jurisprudence, must first be a description of behavior and then an attribute of the educator. Then, through the implementation of various educational methods, such as good tidings and warnings by explaining the effects of taqwa, utilizing similes of taqwa, connecting taqwa to the love of the Prophet (peace be upon him) and the Imams (peace be upon them), presenting examples of taqwa in the hadiths, and providing a clear picture of taqwa using other words or concepts and practical training, it becomes a description of behavior and then an educational attribute of the educated. This is because educational jurisprudence seeks to identify the effective components in guidance and education and training. As a result of this process, it will be proven that acquiring taqwa is the obligation of the obligated person, whether educator and educated, or mujtahid and muqallid, so that the realization of the higher goals of transcendent governance and ultimately, the achievement of an Islamic civilization becomes possible.

One of the methods for stabilizing behavior is habituating individuals, especially children, to perform tasks. A sudden approach to children in certain educational matters can lead to undesirable consequences such as boredom, anxiety, and, most importantly, the temporary nature of behavior. Therefore, to ensure the stability and institutionalization of many behaviors in children, the method of habituation is necessary. It is essential to understand how jurisprudence, as a comprehensive life program, explains the role of habituation in education. The present research employs a descriptive-analytical method and gathers information from library sources. This paper aims to address the conceptualization and theoretical foundations of the habituation method and refer to the views of educational experts while examining the jurisprudential ruling on the method of habituating children in the areas of worship, moral virtues, and transactions through rational and textual reasoning. According to the results of this research, the possibility of obligation and recommendation for the habituation method is discussed in jurisprudential sources, and it seems that with various arguments, at least the recommendation of the habituation method for children in performing duties, acquiring moral virtues, and transactions can be established. Additionally, from a jurisprudential perspective, it is essential to consider the child’s capabilities when using this method.

Universities are among the educational and training centers in every country, focusing on higher and specialized education as well as research in the fields of science and technology. Various scholars and schools of thought have addressed the topic of the goals and functions of universities. Some have concentrated on the domain of education, others on research, and some on vocational training and entrepreneurship, among other areas. The aim of this research is to determine the goals and functions of higher education based on an Islamic approach from the perspective of jurisprudence, utilizing Islamic sources (with an emphasis on the ijtihad method) to formulate important and applicable rules in this regard. This paper discusses critical and practical jurisprudential rules for establishing the goals of higher education, such as the necessity of aligning education with spiritual growth, the need to address the requirements of Muslims, and the principle of negating any subjugation. The results indicate that higher education, from an Islamic viewpoint, should pursue goals such as: teaching Islamic teachings, promoting education and training in society (virtue-centered approach), focusing on spiritual purification and integrating development with higher education, producing knowledge (with emphasis on humanities and applied sciences), providing practical sciences to meet the needs of Muslims, and engaging in education and research aimed at maintaining independence and self-sufficiency.

The objective of punishment in the Islamic criminal justice system is not merely to eliminate or deter the offender from committing crimes, but also to deter others, educate, and encourage both individuals and society. This aspect of punishments, although mentioned sporadically in jurisprudence, requires focused and prominent examination and analysis, given the importance and role of education and deterrence in social well-being and prosperity.
This paper attempts to report and analyze the effects of punishments with a jurisprudential-educational approach. Punishments in the Islamic criminal justice system are divided into three categories: Hudud (prescribed punishments), Qisas (retribution), and Ta’zir (disciplinary punishments). Evidence indicates that in all these cases, one of the goals is maintaining order, security, and protecting the social fabric.

The growing number of kindergartens and their sometimes inappropriate content in certain regions of the country has raised concerns for parents and authorities. The preliminary question is what Islam’s stance on kindergartens is and whether the establishment and increasing prevalence of them will harm children’s upbringing, especially their religious education. Moreover, the main question is whether, if kindergartens are generally approved in Islam, there are any references in Islam and its primary texts that can guide the determination of kindergarten curricula.
Based on the findings of this paper, the operational goals of education, which are prerequisites for kindergarten educational content, encompass at least seven educational dimensions. The methodology employed in this article is rooted in the well-recognized method of the seminary schools, which is jurisprudential. In this way, the researcher examines verses and narrations and, using foundational jurisprudential principles, discovers the rulings related to various subjects, both normative and descriptive. The main proposal of this paper is that seminary schools should address this issue as a priority topic given their intellectual and spiritual capabilities, and practical models should be developed in collaboration with the education system.

Today, most social activities are carried out in a cohesive and organized manner, within the framework of teamwork and organizations, as addressing the diverse and multiple needs of society necessitates group work. Individual actions lack the necessary efficiency and effectiveness or are less impactful. Although the prevailing approach to education is often centered around individual and teacher-student interactions, the reality is that achieving comprehensive education requires the implementation of cohesive group actions, planning, coordination, and management. In other words, the effectiveness and efficiency of group actions themselves require proper and principled management. Therefore, it is essential to present the principle of group actions and their management within the realm of educational jurisprudence to determine their rulings.Accordingly, the main question of this research is: What is the ruling on group actions and their management in the field of education from the perspective of educational jurisprudence? This article aims to answer the above question through an ijtihad method, describing and analyzing the relevant textual evidence. Important findings of this research include the “preference for creating coordination among educational factors due to synergy and increased efficiency and effectiveness of educational actions, the recommendation for public participation in education, and the necessity of managing educational factors based on rational evidence.”

The primary objective of all heavenly religions, especially Islam, is the education of humanity. The Holy Quran and the Hadiths are replete with educational teachings and provide a comprehensive educational program for all people at all times, places, and spheres of life. In this era, where educational issues have become increasingly complex and extensive, the educational teachings of Islam have not yet been fully articulated as an independent body of knowledge capable of providing an effective framework for addressing these issues. Developing this body of knowledge requires attention to all discussions and components of education, which necessitates presenting a complete, logical, and cohesive structure. Although existing works on Islamic education have proposed a structure for their texts, their primary concern has not been to clarify the structure and theorize about it. Furthermore, they do not encompass all the components of knowledge structure, and their methods have not been comprehensive ijtihad.
This research, utilizing analytical and descriptive methods, aims to elucidate the structure and interrelationships of the components while critiquing and reviewing others’ perspectives. The key findings indicate that the logic governing the components of education shows a specific relationship among them, wherein foundational principles and objectives direct all components and the principles governing the methods. The other components are related to these three and take shape in relation to them. The components of educational knowledge include: foundations, objectives, principles, methods, factors, barriers, effects, stages, dimensions, and programs.

Play, as a voluntary and non-serious activity conducted for joy and pleasure, is an integral part of human life. Among the Imamite jurisprudence and other schools, there is consensus on the diversity and differences in the rulings of games, ranging from obligatory to forbidden. However, there is disagreement and uncertainty regarding the criteria for recommended games in the evidence and rulings of jurisprudential schools and their educational implications. This research employs a descriptive-analytical method, exploring verses, hadiths, exegetical texts, and jurisprudential sources to identify the criteria and limitations of recommended games, thereby seeking to uncover their general standards and criteria. It also aims to articulate the educational implications of recommended games.
The present study indicates that various types of games are considered recommended if they enhance readiness to defend the truth, strengthen brotherhood among Muslims, promote peace, and foster unity among people. They should also bolster the spirit of resistance against oppression. Engaging in such games should not cause harm to oneself or others, nor should they lead to neglecting obligatory acts or committing forbidden ones. Furthermore, based on this research, it is sometimes necessary in education to utilize non-serious activities like games, accompanied by encouragement and rewards. The educator should pay attention to both the spiritual and physical aspects of the learner and maintain a structured and purposeful program. To establish better communication with the learner, it is essential to align with them and accompany them in their activities.

The Quran’s perspective on the rulings concerning eating and drinking is not limited to permissibility and prohibition; rather, it adopts an educational approach aimed at drawing closer to God, spiritual elevation, and achieving human perfection. Understanding this Quranic perspective is a prerequisite for delving into the discussions of educational jurisprudence, an emerging field of research that addresses the permissible and impermissible aspects of Islamic law impacting education. The present research aims to identify the types of rulings related to eating and drinking in the Quran to extract their descriptive model and understand the related educational implications. To achieve this purpose and due to the multifaceted nature of this article, the research method combines descriptive phenomenology in the stage of referring to the Quranic verses, data analysis and coding using a grounded theory strategy with MAXQDA software in three stages: open coding, axial coding, and selective coding, and the method of inference from principles in the section on educational implications for specialized courses.
The research findings indicate the existence of 59 open codes related to the jurisprudence of eating and drinking in the Quranic verses, categorized into three selective codes: desirable and commendable, permissible and obligatory, and reprehensible and forbidden. In the next stage, the three aforementioned categories are further divided into two axial codes in each section: eating and drinking. Finally, the research data are inferred into eight educational principles.

Islamic education encompasses various dimensions, and political education is one of the most significant of these aspects. Among the factors influencing education, alongside families and scholars, are the rulers. A government can foresee and design necessary policies for the growth of the people in various fields, including political development, and it can plan effectively to achieve political education. Given the government’s role in exercising political power over the people and the interests of an Islamic government in preparing the populace to align with and cooperate towards achieving its lofty objectives, political education of the citizens holds special importance and priority. The question arises: Does Islamic jurisprudence impose a duty on the government to provide political education? What are the limits of this responsibility? This paper employs an analytical and jurisprudential methodology to present legal arguments demonstrating that one of the obligatory duties of an Islamic government is the political education of society. Overall, political education is a matter of priority, with some evidence suggesting that its ruling is a communal obligation, while other evidence indicates it is an individual and definite obligation. Furthermore, according to other sources, at least its desirability can be inferred. If the prerequisites and groundwork for “government planning in the political education of society” are considered, fulfilling those duties would also represent an obligatory responsibility of the Islamic government.

This study focuses on determining the criteria for distinguishing a child. By “distinguishing,” we refer to achieving a level of understanding and perception that enables a child to be addressed by religious mandates. In Islamic jurisprudence, various rulings, such as the validity of worship and certain actions like divorce, are contingent upon the realization of this distinction. A review of the works of numerous jurists indicates that a specific age is not prescribed for achieving this distinction; instead, the ability to discern good from bad has been considered the criterion for distinguishing.
Further investigation of Hadiths reveals that a specific age criterion is not applicable in most obligations. Only in the case of prayer, under conditions of doubt regarding the child’s distinction, is the age of six mentioned. Regarding the qualitative aspect, the necessary recognition involves the ability to understand good and bad, as well as the comprehension of the ruling and its subject, making it rational to address a child based on definitive reasons and the circumstances of the ruling. Therefore, the jurists’ assertion about recognizing good and bad serves only as a necessary condition for achieving distinction, but it is not sufficient on its own.