نشریه اسلام و پژوهش های تربیتی
سال سوم شماره 1 (پیاپی 5، بهار و تابستان 1390)

In the view of the Qur’an, man enjoys a special kind of creation and psychological nature exclusive to him which distinguish him from other creatures. This distinction lies in psychological abilities, needs, goals, and characteristics which is common in all human beings and it prepares the grounds for their development and perfection. The present paper aims at investigating the educational reflections of a kind of self-knowledge which is emphasized by the Glorious Qur’an.The research uses a descriptive-analytical method. The Qur’anic verses concerned with human's psychological aspects and their influential role in education have been dealt with. The findings of the research show that man, according to Qur’an, enjoys the abilities that pave the way for education, and self–knowledge which strengthens them. Among the other educational effects of self–knowledge are: knowing the aim oflife and right choice, knowledge of God, proper development of way of thinking, creating internal change in the individual, and showing the individual practical direction which leads to the natural growth.

The belief in intuitive knowledge provides a philosopher with a wide and deep insight. Allamah Tabatabai, by raising new and wider issues about this question, has gained a special position. According to him, intuitive knowledge is a basis and foundation for all sciences, without which people will have no access to any kind of knowledge. In his final analysis, he considers knowledge as restricted to intuitive knowledge, and regards acquired knowledge merely rational conventions. Such a belief will have deep effects on the different aspects of education including its features. Therefore, the present paper, in addition to exploring the philosophical aspect of intuitive knowledge, investigates its significances in education. The research method follows an analytical approach and its findings show the successive order of particular features in the education based on intuitive knowledge.

Today, clear understanding of sexual instinct has gained great importance. This has led to the development of many discourses in this domain. If we do not exhibit the Islamic discourse on sexual instinct as opposed to current discourses, the discourses of others will reflect their views on our society and cause a kind of value conflict among youth, family and society. Therefore, it is necessary to investigate Islamic sexual morality from various aspects. Accordingly, the present paper explains the ontological bases of sexual morals in Islam. The research uses a descriptive-analytical method.Some of the principles of sexual morals in Islam are: sacredness, knowledge of the limits, satisfaction, wisdom, device, purity and chastity, immunity, purposefulness, sexual appeal and conformity.

The present research investigates the effect of legitimate sexual relations on life satisfaction. One of the most important purposes of marriage is the mutual tranquility of spouses. This tranquility relies on several factors, the most distinct of which is legitimate sexual relations. The tranquility of matrimonial life results from legitimate sexual relations, or from the correlation between the two.The present paper aims at investigating the different kinds of sexual relations, preparing the psychological grounds for its impact on life satisfaction, the criteria for distinguishing legitimate sexual relations from illegitimate ones, pathology and preliminaries of making use of sexual relations and refraining from the harms of sexual relations. The research uses a descriptive–analytical method based on religious texts and psychological skills and techniques. The findings show that legitimate sexual relations have a significant role in the peaceful life and conformity of the spouses, sexual control and limiting it to matrimonial life, controlling leering, superiority of personality, and creating social immunity and security.Among the harmful things which pose risk to a person's peaceful life are: sexual inconsistency, one-dimensional view of it, improper limitations, confronting with one's sexual identity, reduction of sexual desire, and incorrect thought of sexual relations.

Children education about acts of worship is of special significance in educational system of Islam. Researches show that most of those who give little importance to worship and other religious obligations in adulthood do believe in religion and religious obligations, but such factors as parent's carelessness or inattention of doing religious obligations on time, youngster's inexperience and lack of practice in performing acts of worship in childhood, and their unawareness of the philosophy and significance of religious acts of worship have an important role in this regard. So far, our educational system has not actually been able to create such readiness in the students to enable them overcome this problem. To solve the problem, it is necessary to make the youngsters familiar with religious obligations and acts of worship, and their philosophy and merits that can be suitable withpuberty age. Parents and teachers, as the main individuals in charge of children education, should prepare the grounds for children to learn and perform some religious acts.The present paper investigates the necessity of religious education for children, the necessity of explaining the philosophy of religious obligations, and parent's responsibilities in this regard.

The present paper tries to show that Plato and Imam Khomeini, as two thinkers and philosophers of politics and education, though they have some different viewpoints, both believe in the active role of government in education, and they, unlike other thinkers, grant educational goals of government a metaphysical orientation. However, they have different opinion about the method and limits of this special task and governmental goal. This difference exist in three domains: regarding the method, Plato's model of education is linear but Imam Khomeini's model is evolutionary. Concerning the content, Plato prefers the intellectual (rational) judgments, but Imam Khomeini bases his view on sense, reason, heart, and revelation. In practice, according to Plato, a wise ruler is the proper one who is responsible for education, while Imam Khomeini believes that when individual, civil, and governmental factors come within God's desire, they are influential.

"Tarbiat”, i.e. “education" is derived from the etymon "rabawa" meaning physical education and physical growth. This word is derived from the etymon "rababa" meaning to manage, and to take the trainee to perfection. The emphasis in this article is on the second meaning. "Love" means friendship and affection. Here it is meant the love of God, the Truth, and the love of God's friends. The trainer can put the trainee in the way of perfection by preparing the grounds to establish this kind of love in the trainee which can lead to salvation. When the trainee has the love of God and His friends in his heart, he always sees himself being observed by the Friend and refrains from committing any sin, disobedience, abnormality. This view is confirmed by the traditions of the fourteen Infallibles, manners and deeds of God's friends and followers the path of love.