islamic 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.

The monopoly of Western ideologies, theories and methods through English language education as well as the marginalization of Islamic values in English language learning materials has caused heated debates and controversies among Muslim TEFL scholars. In a descriptive and interpretive analysis, this study attempts to bring light to some theoretical issues pertained to language education and Islamic education in a historical mode hoping to pave the way for further exploration of Islamic heritage in English language education theory and practice. The study also calls for designing English literacy programs in light of the Islamic education theories and methods, and urges Muslim TEFL scholars to restructure English language education in a way that meets the demands of an Islamic education. Thus, it first looks at the roots where Islamic education has guided many intellectual movements including language education. Secondly, it reviews the colonial era in which western education has created a gap between the glorious Islamic past and through its language superiority. Then, it explores the awakening movements that call for reunion and return to our ‘true selves’ in education, in general and in language education, in particular. It is hoped that the present work may pave the way for further exploration of Islamic heritage in English language education theory and practice.

Purpose : The purpose of this study was to develop the principles of Islamic education with an approach of freshness and vitality for the elementary school. Method : In this research, the content analysis method has been used to be able to interpret and analyze the speeches and messages related to the topic, regarding the relationship between Islamic education and vitality in the religion of Islam, books on Islamic education and the Qur'an and hadith. Findings : The findings of the present study using content analysis method, indicate that theoretically ten principles of Islamic education with a freshness and vitality approach for elementary school (aesthetic principle, principle of tolerance, principle of beauty, principle of modification, principle of ease, principles have been referred to. Dynamics and vitality in school and class, the principle of reminder, the principle of continuity, the principle of awareness and the principle of individual differences) can be explained. That is, Islamic teachings can inspire the hypotheses and theories of Islamic education with a refreshing and invigorating approach for the elementary school. Conclusion : It is important to use the principles and perspectives in practice and to evaluate the performance of Islamic education with the approach of freshness and vivacity.

Purpose: The purpose of this study is to compare and investigate the differences existing in the attitudes of one of the most influential philosophical schools, Rorty's new-pragmatic, and the associated Western pragmatism, especially the educational system of the United States, with the Islamic educational philosophy. Methodology: This is a qualitative research study in which the internet and library resources have been used. The finding of this study indicated that the tenet of new-pragmatic is to propose factual issues beyond time and ignoring objectivity. Findings: Given that, new-pragmatism made use of some principles based on which it could bridging the gap of relativism. However, it is unable to explain the identity of an individual in a comprehensive educational philosophy. Consequently, new- pragmatism proposes the design of modern language which is an idealistic one and since it is a futuristic model, it cannot be the basis for educational philosophy which needs a practical model. Sequentially, it should be noted that in the studies which are conducted on the current educational philosophy practiced in Iran, many of the new alternatives are provided are not without failures. Discussion: That said, no new educational philosophy should be used in Iranian context without doing research and comparing it with the Islamic philosophy which pays the utmost attention to the human spirituality for many years even if the founders of such schools of philosophy have global reputation and be among the most influential philosophers.

Freedom of religion in the sense of freedom of belief and of religious manifestations; in teaching, practice, worship and observance is one of the basic human rights laid down in the Universal Declaration of Human Rights, art. 18. Freedom of religion in this sense is considered to be an important right and to play an important role in keeping up social peace in society. Germany, being a secular state with a historical connection to Christian religion, has anchored this right of religious freedom in is constitution in Article 4.According to Art. 7/3 religious education in state- run schools is accomplished in accordance with the religious communities. This religious education is normally provided for by the Catholic and Protestant Churches, but also by the Jewish community.  There are 3,2 Mio Muslims in Germany , especially from Turkey, but also from the Arab countries and Iran. Most of these Muslims do not plan to return to their native countries and will remain in Germany.They do enjoy freedom of religion in the above-mentioned sense. In my paper I will deal with the question of how religious manifestations of the Muslims in Germany “in teaching, practice, worship and observance “is accomplished. <br />I shall focus on their religious education and endeavor to answer the following questions: What does Islamic education mean in Germany, in a secular state? Who provides for it and how? How does it differ from religious education in Islamic countries? How is it seen by the German society? I will deal with these questions on two levels (1) on the national level and (2) on the local level. On the national level a clear effort of the German state can be seen to integrate the Muslim minority as a religious group into the German state. <br />For this reason the German Minister Wolfgang Schäuble convened in 2006 the so called “Islamkonferenz inviting jurists, scholars of Islamic studies and representatives of the different Muslim communities as well as independent persons to talk about the situation of Muslims in Germany. The unsolved question still is: how the different Islamic groups comprising Muslims from different social, political and religious backgrounds and from different countries as Turkey, Arab states, Iran, Afghanistan with different national Islamic traditions could find a common platform of religious Islamic belief in a secular state. By establishing the Coordinating Council (Koordinierungsrat) of Muslims in Germany in April 2007, some larger Islamic organizations tried to create a common structure for the representation of all Muslims. So far this organization has not been recognized by the German state as the official representative of all Muslims, but the discussions at the “Islamkonferenz” are not yet finished and are still going on. <br />One of the main aims of the Muslim Organizations is to gain the right to give Islamic religious lessons at German state-run schools. Whereas on the national level the integration of Islam as a religion within the secular system is discussed, on the local level religious teaching is currently taking place within different projects in many selected state schools in Germany as well as in local mosques. Religious teaching at mosques will be discussed by taking the example of mosques in Goettingen, a small university town in Central Germany. There are two main mosques in Goettingen: one belonging to the Turkish community (Ditib) and the other being an Arab mosque. <br />I shall sketch the concept of religious education given in this Arab mosque with regard to its content and the way it is taught to the children, whether it corresponds to the classical Islamic education and which concepts, beliefs, rituals and cultic acts are being considered important for children growing up in a completely secular context? <br />Finally, I shall compare this approach at the local level with the efforts made on the national level and discuss how these different efforts are judged by the German society. 

Purpose: Educational environments are a place for the development of science, advancement of educational goals and cultural transfer. As a result, the aim of this study was presenting the pattern of school administrators’ interaction with educated new teachers of Farhangian University based on the anthropological of Islamic education. Methodology: This research in terms of purpose was applied and in terms of implementation method was qualitative. The statistical population of this research was managers and professors familiar with the field of research in Farhangian Universities of Razavi Khorasan province in 2021 year. In this study, the samples according to the principle of theoretical saturation were included 8 people who were selected based on the inclusion criteria and with using the purposive sampling method. Data collection tools were included demographic information form and semi-structured interview with managers and professors, which whose validity was confirmed by triangulation method and its reliability was calculated by agreement coefficient method between two coders 0.86. Also, to analyze the data were used from thematic analysis method. Findings: The findings of the present research showed that for the pattern of school administrators’ interaction with educated new teachers of Farhangian University based on the anthropological of Islamic education were identified 42 sub themes in 11 main themes. The identified main themes in this research were included the principal's respect to new teachers, principle of human respect, principle of dialogue, principle of tolerance and leniency, principle of altruism, principle of piety, principle of moderate rationality, principle of accepting intellectual and religious differences, management skills, interpersonal skills and communication skills. Finally, the pattern of the main themes of the school administrators’ interaction with educated new teachers of Farhangian University based on the anthropological of Islamic education was designed. Conclusion: According to the results of this study, in order to improve the school administrators’ interaction with educated new teachers of Farhangian University based on the anthropological of Islamic education can provide the ground for the realization of the identified sub and main themes for it.