نشریه تربیت اسلامی
پیاپی 51 (بهار 1404)

Educational and research institutions, as the most critical subsystems of the scientific macro-system, play a vital role in developing a country by training and preparing competent, skilled, and efficient human resources to address the real needs of society in various fields. Therefore, it is essential to use desirable, precise, and systematic methods in designing, implementing, and evaluating the activities of these institutions. Islamic science institutions, as structured systems of Islamic education, have consistently emphasized "the strategy of nurturing innate talents, realizing Allah-given potentials, and shaping the epistemic, spiritual, skill-based, and identity-based framework of learners within the main criteria of an ideal educational system" (Rashad, 2016, p. 116).Among Islamic sciences’ various educational, research, promotional, and propagation systems, research is considered the driving and system-building component. Consequently, effective training of researchers requires designing and using effective educational models. Today, various models are employed in Islamic science institutions to train researchers.Effective educational systems must consider context, input, process, and product factors to achieve desired outcomes. The existence of effective models for training researchers highlights the importance of agency in enhancing the effectiveness of research.According to the reviews, no comprehensive and precise study has yet been conducted that examines all dimensions of existing educational models and directly relates to Islamic sciences.This study identifies, analyzes, and measures the effectiveness of models for training researchers and answers the question: What are the most critical existing models for training Islamic science researchers in Islamic science institutions in Iran, and what are their components, strengths, and weaknesses?

This research is qualitative in nature and involves the collection and analysis of non-numerical data to understand concepts, perspectives, and experiences, as well as the analysis of unstructured data. In terms of execution and data collection, it falls under phenomenological research.Since the outcomes and results of the study provide a framework for action, enabling Islamic science institutions to address a significant portion of the challenges in training researchers, it is considered applied research.Exploratory methods such as documentary and library studies, as well as semi-structured interviews, were used to collect non-numerical data. The models for training researchers were identified using thematic analysis based on the Attride-Stirling (2001) method, including basic, organizing, and global themes.Following the exploratory phase, the CIPP (Context, Input, Process, Product) evaluation model was used in the analytical phase to assess the effectiveness of existing models, evaluating the four dimensions of the model: context, input, process, and product.The research population consisted of experts and researchers from Islamic science institutions whose models were examined. Sampling was done through purposive and available sampling, and 15 experts and participants, each representing one of the identified models, were invited for interviews to gather insights on the dimensions of the researcher training models. Furthermore, face and construct validity were used to assess the research variables’ validity.

According to the thematic analysis, the studied models for training researchers share four key characteristics in the "context" dimension. These characteristics help training centers select models that consider influential factors in researcher training and adopt appropriate and effective approaches to address surrounding issues while aligning with researchers’ cognitive and personality traits.In the "input" dimension, the studied models share nine key characteristics under organizing themes. These characteristics help centers choose models that combine educational and research approaches, emphasize scientific methodology, and align values, attitudes, needs, and scientific plans with the institution’s human resource capabilities.In the "process" dimension, the studied models share six key characteristics under organizing themes. These characteristics help centers select models that can apply context and input factors in training and achieving organizational goals. This dimension enables centers to mobilize research capabilities, including laws, regulations, and motivational resources, for evaluating and promoting researchers.In the "output" dimension, the studied models share three key characteristics under organizing themes. These characteristics help centers choose models that use evaluation methods, standards, and tools to assess the outcomes of training programs and revise and improve the methods and tools used in researcher training based on the institution’s promotion system.

According to the evaluation of Islamic science researcher training models, the most significant strengths of the basic themes and components at the "context" level include the importance of an integrated and formal curriculum in the Islamic seminaries, a motivation system aligned with the seminary system and the position and lifestyle of Islamic seminary students, the importance of motivational factors in environments closely related to research production, presence in real scientific arenas, simultaneous attention to practical and applied issues and needs, attention to common elements of research methods in humanities and Islamic sciences, methodology, content mastery over the subject, and the ability to identify problems, and research needs assessment.At the "input" level, the most significant strengths include developing stage-specific research methodologies, belief in the ability to produce religious science, product- and output-oriented evaluation, creating an interactive critique environment, emphasis on theorizing in Islamic humanities, admitting postgraduate students with an emphasis on value chains, addressing and solving issues in the Islamic system with a religious and problem-oriented approach, attention to infrastructure and support systems for Islamic science research, and emphasizing the integration of research, education, and propagation in researcher training.At the "process" level, the most significant strengths include skills in case-building and direct writing in data collection, proficiency in foreign languages for using primary sources, attention to motivators and intrinsic and religious motivation systems, scientific visits with experts and successful exemplars, scientific and skill-based empowerment of researchers, skill-, discussion-, group-, and model-based evaluation, and the ability to achieve precision and a qualitative approach in theorizing.Finally, at the "output" level, the most significant strengths include skill-based evaluation over memory-based evaluation, process-oriented evaluation in Islamic science issues, evaluation based on the intrinsic motivation of divine proximity, promoting trained and employed talents in organizations and institutions, and opening new horizons and proposing innovative perspectives for Islamic science researchers.

Leadership styles have been one of the main concerns of organizations and researchers over the past four decades. It has been well-established that different leadership styles are associated with the psychological well-being of followers. Leadership is a central concept in postmodern and contemporary approaches. Compassion, care, and justice are fundamental ethical principles in leadership and management. One factor that influences teachers’ effectiveness is their adherence to ethics. It seems that ethical commitment is a fundamental concern of every educational system in various societies. Ethics lies at the heart of leadership. Ethics has always been important as a regulator of human relationships. In the discussions on management, this internal mechanism, without the need for external enforcement, can ensure the ethical performance of employees and create an ethical organization. Ethical leadership is directly related to creative performance. Ethical leadership has garnered considerable attention in the 21st century. A review of research indicates that the scope and diversity of studies in this field stem from the growing importance of ethical leadership as a serious concern for organizations and the unique perspectives of each researcher in this area. Therefore, considering the above points, this study designs and validates a model for developing ethical leadership in primary schools in Ardabil.

This research is applied in terms of the objective and employs a mixed-methods approach (qualitative and quantitative) in terms of the nature of the data. The research design was exploratory. In the qualitative phase, semi-structured interviews and grounded theory methods were used, while in the quantitative phase, structural equation modeling (SEM) was applied. The qualitative research population included university professors and experts in educational sciences from Ardabil Province. Purposive sampling, a non-probability sampling method, was used in the qualitative phase. Sample adequacy was determined based on data saturation and reproducibility, with the sample consisting of 15 university professors in educational sciences from Ardabil. Data collection in this phase was conducted through semi-structured interviews.In the quantitative phase, the statistical population included all primary school teachers in Ardabil. The total number of primary school teachers in Ardabil during the 2023-2024 academic year was approximately 2,600. Based on the population size and Cochran’s formula, 335 teachers were selected as the sample for the quantitative phase using non-random and convenience sampling methods. For data analysis, in the first stage, structural codes were collected through three coding methods open, axial, and selective coding. In the second stage, confirmatory factor analysis was conducted using the data from the first stage. Due to the non-normal distribution of the data, the partial least squares (PLS) method and bootstrapping technique in Smart PLS software were used to obtain the model fit indices.

Following the qualitative analysis, which led to identifying initial codes, these codes were categorized into several themes based on similarities and data relationships. Ultimately, the themes were organized into specific categories. After the continuous process of open, axial, and selective coding, the collected data were systematically organized into 130 open codes, 99 concepts, 10 themes, and six categories. The findings indicate that the model for developing ethical leadership in primary schools in Ardabil is organized around themes such as personal and personality traits, strengthening communication and interactions, developing individual and professional skills, crisis management, enhancing motivation, preserving ethical values, transparency, organizational effectiveness, professional growth, and increasing trust and cohesion. The proposed model was validated and demonstrated a good fit (p < 0.05).Discussion and

The causal conditions in this study included personal and personality traits. The results show that individual and personality traits have a significant impact on the development of ethical leadership in primary schools. These traits can positively or negatively influence the ethics and behavior of school leaders.The findings also indicate that strategies play a crucial role in developing ethical leadership. This study’s strategies included strengthening communication and interactions, developing individual and professional skills, and crisis management. The research highlights that improving communication and interactions, developing individual and professional skills, and managing crises are essential for fostering ethical leadership in primary schools. These strategies help strengthen relationships among school community members, enhance ethical leadership skills, and improve the quality of ethical decision-making in educational environments. Furthermore, the results show that intervening conditions also significantly impact ethical leadership development. In this study, enhancing motivation was identified as an intervening factor. The findings suggest that interventions such as creating a motivational environment, fostering positive thinking, encouraging enthusiasm, increasing leaders’ motivation, and promoting dynamism among individuals can contribute to ethical leadership development. Enhancing motivation, as an intervening factor, plays a vital role in nurturing ethical leadership. This study also demonstrates that attention to ethical values and their preservation and transparency as contextual conditions positively influence ethical leadership development. The research indicates that these contextual conditions help cultivate leaders committed to ethical principles and values, creating a transparent and ethics-driven school environment. When diligently observed, ethical values such as self-improvement, honesty, trustworthiness, and foresight can contribute to forming an ethical mindset and ensure the sustainability of ethical principles in leadership decisions and actions. The research shows that fostering ethical leadership in primary schools can create healthy and sustainable organizations, yielding numerous positive outcomes for these environments. Ethical leadership among primary school teachers and staff can increase trust and cohesion. Ultimately, the core of this research revolves around ethical leadership, which may lead to adverse outcomes without appropriate factors and conditions. Ethical leadership is the most critical element in primary schools, capable of adding justice and value to the school’s educational culture and environment.

Addressing an educator’s qualifications is of particular importance and priority; hence, our efforts in this study are due to this significance. On the other hand, utilizing effective and up-to-date research methods is essential and undoubtedly highly beneficial. Grounded theory is one of the methods we use in this study to derive a competent educator's most fundamental components from the Qur’an and hadiths perspective. This study aims to employ the grounded theory method to develop a conceptual model of an educator’s qualifications based on their importance and frequency in Islamic teachings and to introduce a theoretical framework. Through this method, we seek to extract data and propositions from previous research, examine efforts made in this field, and carefully analyze other necessary educational propositions for educators in the verses of the Qur’an and the hadiths. This will enable us to generate a theory and discover results from the data, presenting a conceptual framework for a competent educator from the perspective of Islamic teachings. Using the grounded theory method in this study is innovative and unprecedented, as no research has been conducted in this area before.

This research, conducted using the text-based ‛grounded theory’ method, involves the extraction and qualitative analysis of a comprehensive collection of religious texts, including the verses of the Qur’an and the Hadiths from the Infallibles (ʿa.), regarding the characteristics of a competent educator.

In this study, a thorough examination of the research background was conducted first to identify the components of a competent educator in religious teachings. A sample group of studies related to the main research question was then selected and compiled. This collection includes eight books, 15 theses, and 38 research papers meticulously studied and analyzed during the data collection phase. The verses of the Qur’an and the hadiths cited in these texts as the basis for describing the characteristics of a competent educator were collected. Additionally, during the data collection process, the hadiths mentioned in these studies were searched in the original hadith sources, and their references were noted alongside each hadith. Furthermore, while precisely examining these sources, any verse or hadith relevant to our research topic was also utilized. Subsequently, following the steps of the grounded theory method, open coding was performed to extract concepts from the data. Codes obtained from the verses of the Qur’an were marked with "Q," and those from the hadiths were marked with "T." In this phase, 119 codes of the Qur’an and 527 codes of the hadiths were identified.

The research findings indicate that the primary concern of religious texts in introducing a competent educator can be classified into two overarching domains: qualifications and competencies. In the domain of qualifications, five categories were identified in order of frequency and priority: ethical, doctrinal, emotional, epistemic, and psychological. In the domain of competencies, four categories were identified in order of frequency and priority: behavioral-operational, educational-educative, scientific-instructional, and teaching. The details of each category and the paradigmatic model of a competent educator based on religious teachings are introduced in this study. According to the results, a competent educator from the perspective of Islamic teachings should possess qualifications and competencies in two fundamental domains: value-based and professional. Based on the grounded theory method, out of 449 data points of the Qur’an and the hadiths, 646 concepts were coded during the open coding phase, with value-based categories accounting for 417 codes (65%) and professional categories accounting for 229 codes (35%). In axial coding, within the domain of value-based qualifications, the main categories identified were ethical qualifications (192 codes), doctrinal (131 codes), emotional (38 codes), epistemic (36 codes), and psychological (20 codes). The subcategory "the educator should possess moral dignities" under ethical qualifications, with 62 codes, had the highest frequency among subcategories in this domain. The subcategories "kindness and compassion toward the learner" (26 codes) under emotional qualifications, "the educator’s adherence to the Qur’an and Ahl al-Bayt (ʿa.) and enabling the learner to benefit from these two weighty things" (32 codes) under doctrinal qualifications, "the educator’s educational strategies regarding Imam Mahdi (ʿa.)" and "the educator's awareness of the value and blessings of teaching" (each with 13 codes) under epistemic qualifications had the highest frequencies among subcategories.Conflict of Interest: This research was financially supported by Shahid Rajaee Teacher Training University under notification number 4929.

One of the fundamental and essential components of every society’s culture is its values. Values are the core components of a society’s culture and the foundation of behaviors and actions. Their stability or change leads to the stability or transformation of cultures over time. A significant issue in contemporary education systems is the question of values and their teaching, as the application of values is essential in all fields of knowledge and practices. Crises and challenges mark the current era, and human experience shows that no period has been devoid of the need for values and values education. The existence of various non-value-related problems and moral and human deviations, such as corruption, embezzlement, sexual promiscuity, increasing poverty, injustice, and criminality, has created conditions where addressing values and their development is considered a fundamental necessity. Despite numerous efforts in moral and values education, significant gaps remain in addressing delinquency, deviations, and value-related anomalies among adolescents and youth, indicating that values education has not been effectively implemented. Therefore, since values education reveals the hidden moral and practical instincts within humans and brings worldly and otherworldly happiness, a comparative study of the approaches of different countries, highlighting their similarities and differences in values education, is essential. Thus, this study examines the approaches to values education in selected countries and the elements of their values education curricula.

This research employs a comparative survey method. The required data to answer the research questions were collected through library documents, research reports, and searches in internal databases, including the Scientific Information Database, the Comprehensive Portal of Humanities, the Iranian Journals Database, Noor Specialized Journals Database, and the Iran Research Institute for Information Science and Technology, as well as external databases such as Google, Scopus, Science Direct, ProQuest, SpringerLink, Taylor & Francis, Google Scholar, and ERIC. The model used in this study is the Bereday model, which outlines four stages for comparative studies: description, interpretation, juxtaposition, and comparison. Based on this model, the necessary information on values education was first collected and interpreted from reliable sources. Next, the information was classified, and in the final stage, differences and similarities were examined and compared, and finally some recommendations were offered. The sample for this study includes six countries: England, the Philippines, Australia, the United States, China, and Iran. These countries were selected as representatives of Western and Eastern nations that have been pioneers in values education activities. The structured processes of Roya and Prati (2003) for recording, writing, and interpreting data were used to ensure validity. For reliability, Scott’s method (2012) was applied, and a content checklist was provided to five experts, with an agreement coefficient of 80 calculated using Scott’s formula.

The commonality among the studied countries in their approach to values education is its connection to their religions and beliefs. In Iran, where the ultimate goal is achieving perfection or closeness to Allah, Islam determines the values, and values education focuses on Allah in all relationships (human-Allah, human-self, human-creation, and human-nature). In other countries, Christianity determines the values. In the United States and England, liberals do not believe in the educational system’s involvement in values education, thus emphasizing secularism and values such as individual freedom and self-actualization. In China, values education is derived from Confucianism and communism, with values being relative and dependent on culture and ethnicity. In England, values such as personality flexibility, honesty, hard work, self-control, teamwork, and leadership are emphasized. Australia categorizes values into nine main groups: care and compassion, doing one’s best, fairness, freedom, honesty, and integrity. The Philippines also has a complex system of values education. The differences among the selected countries in values education can be expressed in six main dimensions: 1) the relationship between humans and nature, 2) the relationship between individuals and society, 3) the importance of understanding human activities, 4) the basis of value criteria, 5) priorities over time, and 6) values related to the ideal destination of humans.

The results showed that values education varies across countries and can be influenced by social, political, and cultural factors. These factors include 1) historical contexts, 2) political systems, 3) culture and religion, 4) social structures, and 5) globalization. A comparative analysis of values education in Iran, the Philippines, Australia, China, England, and the United States reveals that China and Australia have the most favorable status in their values education curricula and perform better in this area. China has systematically and comprehensively addressed values education, integrating it into all educational levels. Australia also has clear and coherent educational programs that emphasize values education as a special component and has been more successful than other countries, including the Philippines, due to its integrated approach and strong support for educational programs in the values education curriculum. Although the Philippines has made significant efforts in values education and has designed a special program for it, in practice, this program faces challenges such as a lack of resources, insufficient expertise, and inadequate support from educational institutions. In the United States, despite efforts and schools that promote values among students, there is no systematic approach, and values education is not integrated into schools. In Iran, although upstream documents such as the Fundamental Reform Document of Education and the National Curriculum Document appear to be well-developed, in practice, challenges such as the mismatch between goals and educational realities exist. For example, educational inequality and disparities in Iran’s education system hinder the realization of the goals outlined in these documents.

Misconceptions about the world, stemming from cognitive errors and false beliefs, are the root cause of psychological and spiritual problems. These core beliefs have been addressed in psychotherapy literature, particularly in cognitive therapies. Cognitive errors lead to the formation of incorrect perceptions of the world, such as separating the world from the Hereafter, distorting the reality of the world as a mere plaything, denying the Hereafter and conflating it with worldly punishments, viewing worldly and otherworldly actions as incompatible, and emotionally investing solely in the world while neglecting the Hereafter. These misconceptions hinder a proper relationship with the world and result in material and spiritual losses. Therefore, a correct understanding of the world is essential, yet current educational methods fail to cultivate this understanding, and parents often neglect to instill it in their children. Understanding the nature of existence is a prerequisite for personal and spiritual growth and preparation for eternal life, requiring a continuous educational process focused on intellectual, mental, and spiritual dimensions. In God-oriented spiritual parenting, children must develop a correct and realistic understanding of the world and remain immune to artificial imagery. Two key concepts exist in this framework: worldly ideations (artificial imageries) and worldly perceptions (actual and experienced concepts). Worldly ideations (imageries) are the cognitive structures individuals form about the world, influenced by various factors, including early interactions with parents, and they carry specific psychological functions. These mental structures are malleable and manageable. The incongruence between imageries (ideations) and perceptions can lead to psychological and spiritual harm. The world can have both positive and negative roles, and its goodness or badness depends on our perspective and conception.

This study develops a conceptual model for de-ideating the world (invalidation of fabricated imagery of the world) in God-oriented spiritual parenting, conducted in two qualitative and quantitative phases. The first phase involved drafting the conceptual model using qualitative content analysis with an interpretive approach to extract conceptual components of de-ideating the world from Islamic texts. Content analysis focused on descriptive-explanatory sentences, utilizing semantic domains. By examining the main themes of sentences and categorizing them, a deeper understanding of the structure of de-ideating the world in God-oriented spiritual parenting was achieved. The units of analysis were descriptive-explanatory sentences from the verses of the Qur’an and the Hadiths related to the roots, danū, danā, banū, and walad. Classical methods of religious studies were employed in analyzing religious texts, including forming a family of texts (the Quran and Hadiths), verifying the authenticity of the Hadiths, determining the reliability of sources, understanding individual words and phrases, and examining contextual clues. The Hadiths were screened in two stages: first, the reliability of the books was assessed based on 12 criteria for classifying the Hadith collections, and the Hadiths from "C-grade" books were excluded. Second, the conceptual relevance of the Hadiths to the research criteria was evaluated, and those lacking complete relevance were excluded. For qualitative data analysis, categorization was used, and hidden and explicit concepts in the data were identified and classified through data counting and a qualitative approach. In the second phase, the content validity of the conceptual model was assessed using feedback from three expert psychologists, who evaluated the necessity and appropriateness of each component.

This study outlines a conceptual model for de-ideating the world (invalidation of fabricated imagery of the world) in God-oriented spiritual parenting. The findings reveal that religious texts present a unique worldview of the world, distinct from mainstream psychological perspectives. This worldview prepares individuals to accept religious concepts by creating a mental structure. The model for de-ideating the world consists of two main components: worldly imageries (ideations) and worldly perception. Worldly imageries include misconceptions such as attachment to the world, perceiving it as secure, overestimating its importance, equating it with the Hereafter, and viewing it as permanent. These imageries/ideations were extracted through reverse engineering from psychological interpretations of religious texts and were refuted using the verses of the Qur’an and the Hadiths. For example, attachment to the world is negated by emphasizing its temporary and unstable nature. In contrast, worldly perceptions represent a correct and realistic view of the world as a passage for compensating opportunities and preparing for the Hereafter. This perspective introduces the world as a field for the Hereafter and a place for worship and servitude to God. De-ideating the world is achieved when individuals, while living in the world, understand it as a passage to the Hereafter and distance themselves from false imageries. The figure below illustrates the transformation of worldly imageries into worldly perceptions, ultimately achieving de-ideation, as depicted in the conceptual model of de-ideating the world in God-oriented spiritual parenting.The content validity of the model was assessed using CVI and CVR indices and feedback from three expert psychologists. The results showed that all components have high validity (above 0.99) and align with religious sources. This model can assist parents in providing a correct image of the world to their children and fostering their spiritual upbringing.

In Islamic thought, the concept of the world encompasses ontological and psychological dimensions. Ontologically, the world is described as "the realm of Nasut" (the material world) and the lowest level in the hierarchy of existence, which does not imply it is valueless but rather highlights its limitations and transience compared to higher realms (such as the realm of Malakūt). The psychological aspect of the world relates to an individual’s experiences of trials and challenges. The world, as a transient and perishable abode, is always subject to change and decay, and this awareness can have contrasting effects on humans—ranging from anxiety and despair to gratitude and meaningfulness. Additionally, the world is considered "Dar al-Ibtilā’" (the abode of tests). These tests encompass various aspects, including patience and gratitude, which, when faced with challenges, can lead to personal growth. From a psychological perspective, emotional-spiritual balance is found in confronting these challenges, reflecting the connection between reason and emotions of hope and fear. Therefore, to shift human inclination from attachment to the world, the focus should be redirected toward the impermanence of the world and the permanence of the Hereafter. This shift requires knowledge and certainty, and religious texts play a significant role in educating individuals. Ultimately, children should understand that the world is temporary and transient, and actual value lies in the Hereafter, which will maintain their emotional-spiritual balance on the path to transcendence.

Examining Qur’anic keywords from an educational perspective is an approach that can open the door to understanding and inferring educational implications for teaching and learning. Explaining the theoretical and conceptual models of Qur’anic keywords can help understand educational issues at a macro level and provide practical solutions for teaching and learning, as well as the responsibilities of teachers at a micro level. What is essential in this regard is that the educational implications for the teaching profession are extracted and assessed through a valid process. In other words, if specific foundations are to exist for educational processes, they must be based on criteria that consider the comprehensive nature of human characteristics and creation. Even when applying modern scientific models and competing theories, the Qur’anic foundations can serve as a tool for validating these ideas and as a suitable filter for applying scientific theories.The terms negligence and forgetfulness, as frequently recurring keywords tied to human creation and the stages of his education and development, are among the models whose understanding is not only beneficial for teachers but whose extraction in the form of a conceptual and theoretical model can provide concrete and operational solutions for educational discussions. The researchers of this study aimed to address part of this effort within their capacities. Accordingly, this study seeks to take a structuralist approach to the term forgetfulness in the Qur’an to infer the aforementioned educational implications.

Initially, a research question was formulated as follows:"How are the terms negligence and forgetfulness used in the Qur’an?"Purposeful sampling was conducted until theoretical saturation of categories was achieved, leading to a comprehensive reading of Qur’anic verses related to the keyword life.In the third stage, data collection was carried out through library research and referencing the Quranic text.In the fourth stage, the collected data were analyzed using MAXQDA software, version 12.3-PRO. In the final stage, a comparative study of axial and open codes was conducted to extract educational implications through inductive qualitative content analysis.

The results of the study indicate that the theoretical model of the terms negligence and forgetfulness can be divided into six categories: groups prone to negligence and forgetfulness, instances of negligence and forgetfulness, factors causing and preventing negligence and forgetfulness, consequences, and methods of addressing negligence and forgetfulness. Additionally, five educational implications for teachers can be extracted from this theoretical and conceptual model, including:The relationship between knowledge and perception with negligence and forgetfulness;The importance of reminders alongside teaching;The necessity of explaining the dimensions of negligence and forgetfulness;Attention to the opposites of negligence and forgetfulness;Attention to the levels of negligence and forgetfulness.Each of these implications includes further components, as follows:The relationship between knowledge and perception with negligence and forgetfulness is a foundational implication that includes fostering awareness, considering accurate knowledge, and promoting deep knowledge.The importance of reminders alongside teaching is a procedural and contextual implication that emphasizes the need for constant reminders and effective methods of reminding.Explaining the dimensions of negligence and forgetfulness is a structural implication that covers instances, roots, and consequences of negligence and forgetfulness.Attention to the opposites of negligence and forgetfulness is a functional implication that includes keywords such as worldly life vs. the Hereafter, death vs. life, and sensualism vs. ideationalism.Attention to the levels of negligence and forgetfulness is a consequential implication that includes repetition and intentionality in negligence and forgetfulness. 

In conclusion, it must be acknowledged that religion exists for the education of humanity, and examining religious content to infer educational implications can be a step in this regard. More specifically, this can be achieved by analyzing Qur’anic keywords to infer these implications for the teaching profession and classroom practice. Therefore, such analysis fundamentally serves a religious and educational purpose. The utility of this lies in providing a solid theoretical foundation for education, enabling teachers to apply practical strategies in their work that are grounded in divine revelation. To enrich this study, it is recommended that future theoretical research in this style examine other keywords related to negligence and forgetfulness and, by developing a more comprehensive theoretical and conceptual model, extract broader insights for educational discussions. Additionally, it is suggested that other Qur’anic keywords be analyzed and explained based on this model. Effective education depends on attention to the detailed and overarching dimensions of educational components. Competent teachers must first strengthen their professional foundation by relying on credible educational resources. Next, they must correctly understand reliable sources’ principles and educational implications. Educational researchers facilitate and expedite this process for teachers’ knowledge and access. Finally, the practical application of these findings in the educational environment is crucial, representing a core professional responsibility of teachers. In this study, the first and second steps were taken as preliminary measures to support the educational profession, thereby improving and expanding the quality of teaching practices.