religious education

In this study I have argued for a theoretical foundation of a coherent and defensible religious education (RE). It has been said that for RE to be accepted as a reasonable subject matter it should be researchable. But for a subject to be researchable، or research based، it needs to be supported by reason، a kind of reason that have a public and universal character. On the other hand we need a conception of religion being capable of giving this conception of reason، and adapting itself with its teachings. I have argued that the Shiite idea of innatism is a good base for providing a theory of reason upon which reason، while having an important role in human life، and an intrinsic connection with religion، has some limitations that can only be compensated by appealing to divine aspect of life and the path of God، namely religion. To show that the Shiite innatist conception of reason can be a good starting point I have argued that، this concept of reason comes from the Shiite belief that humans have a shared nature upon which they have the same emotional and cognitive view. So I have discussed the place and the weight of reason in Islam and Shiism، the idea of innatism، the innatist conception of reason، and connecting reason and religion by suggesting the innate human nature as the same root for both of them. By suggesting the same divine nature for reason and religious belief، I argued that rational principles are at the same time the divine rules for having the best sort of life. That is reason and religion have the shared tasks for following the intrinsic virtues. So we can conclude that a true religious belief، which is supported by reason، as Shiite belief seems to be، can be a reasonable base for making a religious education system. In this work I have referred mostly to Allamah Tabatabaei and Morteza Mutahhari، as the most influential contemporary Shiite scholars، to explain the Shiite's belief as to the nature of reason and religion.

A detailed analysis of current trends in virtual learning that can be applied for future studies of religious education and sharing results of introducing a new concept of virtual E-learning in Shia Islamic Education. A detailed study and analysis of latest trends in virtual Learning being applied in different educational sectors that is yielding great benefits for educating young generation. Also share the outcome of applying these new virtual learning trends and techniques used in introducing a new concept of E-learning in Shia Islamic Education Platform by the name of ‘KAZ Online School’. The results will be based on quantitative statistical analysis based on behaviours and adaptive trends of more than 200 subscribers/learner’s of KAZ Online School. Virtual learning can help us to propagate the Islamic education across the globe to even remote areas and unlock new arenas for both preaching the true Islamic concepts within Islamic community and inter-faith dialogue. For this we need to understand the reaping benefits of latest developments and technologies being used in virtual learning space by different educational sectors. And then apply this to our current Islamic Education methodologies. This detail study and analysis will help to understand the future trends that are required to be adapted to attract and inspire future generations towards great treasure of Islamic education and values through virtual learning.

Even before modern technological era, there was a close relationship between religious education and technology. Religion has helped many people to understand new technologies and technologies have led to new understandings of religion, and even new forms of religion. Religious education can focus on a variety of sacred concerns including myth, ritual, symbol, scripture, doctrine and experience, and furthermore as Jeff Astley (Astley, 1994) says in a context can and does ecompass indoctrination, personal formation, reasons and emotions. However these concerns tend to fall into two general categories the ethical one (or relational) and transcendental one. Nowadays a variety of video games explicitly aim toward religion. Video games researchers note that within video games, religion tends to suffer from a narrative and procedural incongruity. For example Michael Walthemathe suggests that video games provide a narrative and procedural platform for playful identity formation and ethical reflection, Ian Bogost (Bogost, 2007, p. 288) observes that religious video games are undermining their religious aims by adopting the conventions of mainstream video games genres without regard for their implicit procedural rhetoric. Also Harry J. Brown (Brown, 2008, pp. 104 – 107) notes that along with the promotion of an ethical concern for the weak, video games promote a reactive ethic of vigilantism and violence against all members of a given social class or oppositional alignement. So if video games once struggled for legitimacy as a cultural product, today the business of video games is booming, and increasingly the art of video games is turning to religious themes as not just inspiration but as central plot elements. We find moral decisions, invented religions, the power to create and experience virtual religious spaces and much more outcomes like these. Through a consideration of a list of popular video games this article proposes to show how video games teach their players the new gospel of cyberspace, where they can be what they want without effort and major consequences for the real life.

Regarding the functions of the religion in contemporary world, the cyberspace can play a decisive role in teaching, research and call for the religion. Also in regard of practice of the religion and serving the humanity, this technology could be utilized and used as a very helpful instrument, but it depends on how to understand the religion and how to implement it. Ethics and Etiquette is needed for usage of this instrument. While we find that some of the extremists and terrorists are using it against the humanity and even against the fame and image of the religion, this makes a duty for the higher experts in the field of the ICT and cyberspace and also religious leaders to protect the younger generation and the future of the mankind.

The paper identifies the major spiritual problem created by imperialism and the opportunities it has unintentionally created for religious education through its own aerial platform, viz big-data cyberspace. Imperialism in its greed for materialistic power rapidly expanded globalization to the extent that the global migration of skills, expertise, cultures, languages, and religions defy their control by imperialism. In its western centres, imperialism has neglected the mental and spiritual health of its populations and has replaced spirituality with hedonism, egotism, and consumer culture, which it exports even to its periphery as cultural imperialism. In pursuit of rabid capital accumulation it has placed hardware devices in civilian hands to sell software applications as social media, which has become the social power of people, beyond its control. This newfound social power of the people presents opportunities for the promotion of religious education to people who are starving for spiritual fulfilment in the midst of the oversupply of worldly goods. The technological devices, with possibilities of real-time and simultaneous communications across international boundaries, compel the development of new methodologies, new quality assurances, and new contents, which are unique and original. As knowledge is the social property of all of humanity and not the private property of individuals, states and religious organizations have to collaborate in the transfer of beneficial knowledge, skills, expertise, cultures, languages, and religions – with tolerance and understanding. It is a world where the walls of universities are metaphorically falling down and the world has become a global campus. This demands the creation of new adaptive education models in which the distinction between learners and educators is blurred. In spite of the intimidating edifice of globalization, education needs to maintain the basics of cognition, viz., language, learning, memory, intelligence, and thinking as well as the positive emoting abilities of learners/educators. Spirituality needs to be redefined, in modern scientific terms, as the natural realm of ideas, cognition, sensory inputs, emotions, perceptions, and beliefs. It is culture-specific and interpenetrated in the cortico-thalamic processes of the brain.

The 21st century, no doubt, witnessed a rapid transformation generally and particularly in Information and Communication Technology (ICT). This has resulted in the emancipation of globalization in the entire world. The primitive ways of disseminating Information and Communication attitudes have been enhanced to a greater extent. Acquiring information has gone electronic whereby one can reach every part of the world to source information from his local point. Teachers and books are no longer the only sources of information. Educational accessibility is now vast the most students are seemingly more informed than their teachers. Currently, education or learnedness has no boundary and as such no apex, all for in the impact of ICT. The present study is meant to deal with the concept of information and communication Technologies (ITC) and sought to examine the important role of it in promotion of religious education. It will also analyze the advantages and disadvantages of ICT and provide some suggestive measures to make better use of ICT for the promotion of Religious Education (RE

This study was conducted with the aim of environmental and behavioral pathology of religious education of children. The research method was descriptive and content analysis. Studies show that the foundation of religious education of children is closed in the family and children are the expression of parents' beliefs and behaviors and they are silent but effective teachers of children; Also, school and friends, as formal and informal spaces that complement their personality, are parallel to the phenomenon of cyberspace, environments whose characteristics have a significant impact on their inclination or non-inclination to religious issues; In the behavioral dimension, the findings indicate that harms such as: upbringing, humiliating behaviors, unjustified harshness and discrimination, etc. are among the incorrect methods that can be inflicted on children by those around them. Suggestions: Promoting media literacy of families, raising children's values, creating a bridge between family and school, paying serious attention to attracting committed people and taking care of the expansion without supervision of non-profit schools.

SUBJECT AND OBJECTIVES : In this research, the Quranic-educational ideas of two contemporary Muslim thinkers: Misbah Yazdi and Abul-A'la Maududi are briefly mentioned. The goals of this research are: To discover points in the Quranic education system to review and criticize the western education system, to improve the educational methods of schools, to achieve worldly and hereafter happiness. METHOD AND FINDING : The method of this research is descriptive, comparative and questioning (Thematic interpretation) in the the Quranic works of the mentioned scholars. The most important ideas of Misbah Yazdi are: The necessity of educating the ignorant, the capacity of human learning, the role of the teacher in education, the role of the group and imitation in learning, comprehensiveness in education, the importance of fundamental Islamic scientific research with divine motivation, the necessity of checking the competence of the teacher before starting learning; And Maududi's thoughts are: Treating the soul of the learner  with proper education, evoking the emotions and nature of the learner along with the education, the compassion of the teacher and the appropriate method, the use of sensory examples for the teaching of extra-sensory subjects, the criteria of acceptance of the learner and the role of objective observation in learning. CONCLUSION : Based on this and in accordance with the comparative analysis of these ideas and approaches, Misbah Yazdi and Maududi both consider Islam to have a system and a valuable school of thought in human sciences specially in education.