Moral education

Background: Despite the developments and progress in various fields of education, unfortunately, in the field of approaches and methods of moral and value education, especially in the field of cyberspace, no useful and sufficient efforts have been made. Therefore, the main purpose of this study is to explain the application of moral education based on the views of Allameh Tabatabai in cyberspace. Method: The present study was conducted in two parts: quantitative and qualitative. In the qualitative part; an inferential analytical approach was used. The research community of all books and commentaries (20 volumes of Al-Mizan commentary) is Allameh Tabatabai. Coverage sections are the subject of postgraduate training and were purposefully selected and sampled. Data were analyzed by inferential method. In a small part; the statistical population was Quranic and philosophy specialists in education, from which 14 people (5 Quranic specialists and 9 philosophical and educational specialists) were selected by convenience sampling method. The instrument of the questionnaire was a researcher-made qualitative section and the data were analyzed by Lawshe content panel evaluation method. Results: The results of the research indicate that according to Allameh Tabatabai, the principles of moral education are: education based on knowledge, guardianship and nearness to God, etc. Also, Allameh aims to achieve monotheistic education, cognition, self-knowledge, perfection. He considered human beings and the need for harmony in the development of values. And considers the method of warning and evangelism accessible. Conclusion: The golden point of applying Allameh's moral theory in cyberspace is to awaken the inner restraint in people, in which the role of guides is very important and vital. Article number: 3

SUBJECT AND OBJECTIVES : Adolescence is a period of ups and downs in the evolution of human life. Adolescents face moral and social crises in this period of their lives. In this article, the main objective has been made to present the goals, principles and methods of moral education appropriate to the period of adolescence based on religious teachings. METHOD AND FINDING : This paper, was conducted with the method of qualitative research and documentary review. The educational methods are inferred from the principles. In the present article has been used the first-hand Islamic sources and sources of muslim thinkers and the experiences of the authors of the present article and statements of thinkers that have been included in various articles. The goals, principles and methods are important points which have been obtained in the present article. CONCLUSION : The goals, principles and methods which have been obtained in the present article, can be applied in the classroom and the family. Based on each principle, methods are inferred, which we will name separately here. The principles are knowledge, piety, dignity, creating favorable conditions, habit correction. The methods are giving insight, reminder, admonition, preaching, remembering god, fear and hope, creating self-care ability, encouragement, negligence, providing an opportunity for moral action, modeling, entering the constructive friendly community, praising good qualities, repentance.

“Individualization” (Tafarrud), a fundamental principle of education, means that a person, despite similarities with his fellows, has psychological characteristics and unique abilities that distinguish him from others. It is important to pay attention to this principle in identifying the talents and abilities of people and their proper direction for correct education. This article investigates the role of the principle of "individualization" in education from the perspective of the Qur’an and Hadith and examines its position in education based on a descriptive-analytical method. Findings show that the differences between people are divided into two categories, individual and group differences, and for individual differences, there are two concepts of inter-individual and intra-individual differences. People have inter-individual differences in terms of faith, knowledge, talents and abilities, emotions, and feelings. In addition, in terms of differences in abilities and talents in a person, they have intra-individual differences. Also, there are social differences in terms of social position, gender, geographical location, etc., so that paying attention to these differences is effective in the formation of correct education. Therefore, in educational matters, in order to achieve educational goals, attention should be paid to individual and social differences.

Purpose: This study aims to examine the moral curriculum in Iranian schools in Dubai, assesses its alignment with the National Curriculum Document of the Islamic Republic of Iran, and proposes strategies for optimization. Methodology: A mixed-methods approach was employed, combining qualitative methodologies. Content analysis was conducted on moral education textbooks from grades one to nine used in Iranian schools in Dubai and the National Curriculum Document of Iran. Semi-structured interviews were conducted with 20 teachers and 5 curriculum planners to gain insights into teaching methods and evaluation practices. Colaizzi’s phenomenological method was used to analyze interview data, and thematic analysis was performed using qualitative data analysis software. Findings: The content analysis revealed that the moral curriculum in Iranian schools in Dubai follows a Western framework compatible with Islamic principles, emphasizing cultural studies, individual and social development, character-moral education, and civic studies. However, significant discrepancies were found when compared to the National Curriculum Document, which emphasizes virtues such as patience, courage, respect, empathy, chastity, trustworthiness, justice, and honesty. The Dubai curriculum focuses more on secular ethics and civic responsibilities. Proposed strategies for optimization include incorporating content aligned with the National Curriculum, enhancing cultural and recreational activities, organizing book reading competitions, and providing professional development for teachers. Conclusion: The study underscores the complexity of delivering moral education in a transnational context, where curricula must balance national values with the multicultural environment of the host country. The findings highlight the need for a more integrated approach that incorporates Islamic values while addressing the diverse backgrounds of students. By adopting the proposed strategies, Iranian schools in Dubai can enhance the moral and ethical development of their students, aligning more closely with national educational goals and effectively promoting Islamic ethical principles alongside necessary civic and social competencies.

Exploring Qur’anic keywords through an educational lens presents a fruitful approach for uncovering the foundational principles of Islamic pedagogy. Among these, the term al-adhā (harassment)—frequently occurring and semantically rich—holds particular significance for moral education. By examining the contexts in which al-adhā appears and analyzing the associated discursive patterns, one can gain insight into Qur’anic conceptions of harassment and their ethical implications. This study seeks to engage the word al-adhā from a pedagogical perspective to extract actionable principles for moral education. Due to the multidimensional scope of the inquiry, a hybrid research methodology was employed: a descriptive-phenomenological reading of relevant verses, followed by grounded theory coding (open, axial, and selective) using MAXQDA software, and culminating in an inductive qualitative content analysis of the educational implications. The findings demonstrate that the Qur’anic conceptual model of al-adhā can be organized into five thematic categories: types of harassment, responses to harassment, consequences of harassment, the interplay between harm and facilitation, and the notion of constructive suffering ( al-adhā in a positive sense). From this conceptual structure, five core principles and approaches for moral education are derived: the approach of recognizing the importance of language as a moral force in ethical education; a motivational approach toward hardship; adopting the perspective of others; a focus on the layered outcomes of behavior; a facilitative approach in moral education, especially in contexts where harm might hinder spiritual growth.

This article delineates the core duties of a teacher as articulated within Nel Noddings' ethics of care, a relational philosophy that fundamentally reconceptualizes education. Moving beyond conventional models of instruction, Noddings positions the teacher as a "carer" whose primary ethical obligation is to foster authentic, reciprocal relationships that support holistic student development. The teacher's responsibilities encompass authentically modeling care through daily actions; engaging in open, exploratory dialogue; creating opportunities for students to practice caring; confirming students' best moral motives and potential; responsively attending to expressed and inferred needs; cultivating an overarching classroom climate of care; prioritizing caring relations over systems of control and standardization; and practicing engrossment and motivational displacement. These interconnected duties collectively reorient pedagogy from a focus on authority and curricular delivery to one centered on ethical encounter, responsiveness, and the nurturing of students' capacity to care. The argument demonstrates that in Noddings' framework, the caring relation is both the essential means and a paramount end of education, wherein academic learning and moral development are inextricably linked within a context of trust and mutual respect. The teacher's ultimate aim is to educate individuals capable of sustaining caring relationships throughout their personal, civic, and intellectual lives.

In this article, we try to examine virtue-based education with regard to effective factors. Virtue-based moral education lays the groundwork for a responsible and fulfilling existence in society by helping students develop moral habits and traits. With a focus on virtue-based education, the goal of this study was to determine the variables influencing how students develop moral virtues in the classroom. In terms of goal and methodology, the current study is a qualitative, applied, and foundational meta-synthesis. The meta-synthesis approach suggested by Sandelowski & Barroso (2006) was applied in this investigation. The content analysis approach served as the foundation for this study's information analysis methodology. In this study, 32 documents from the sources that were searched were put through a systematic analysis process using the PRISMA technique. Patterns were then found, and the results were categorized using the content analysis method. Several categories can be used to classify the elements that impact students' moral virtue development in the classroom, especially when it comes to virtue-based education: Intra-school factors: educational objectives, curriculum material, Formal and Hidden curricula, teacher and trainer roles, administrative procedures, school management techniques, relationships with peers and classmates, and the general school climate and culture. Micro-Environment Factors; This includes the cultural background of the school's location, the family climate, and the educational policies established by the Education Department. The macro-educational policies, the dominant religious philosophy and beliefs, teachers and trainers recruiting system, global changes and developments, and cultural tensions or gaps are examples of environmental factors that take place outside of schools. Lastly, there are the intrinsic and personal factors of students, such as psychological aspects, motivating factors, and their experiences and abilities. Macro-educational policies should be formulated in a way that makes moral instruction the focal point of a virtue-based educational system, rather than merely a subsidiary objective, so students with strong moral qualities can develop in this system.

This research, employing a conceptual-interpretive analysis, investigates the educational implications of Emmanuel Levinas’s philosophy of "the Other" to identify a pathway for escaping the subject-centered and individualistic (Egological) paradigms of education. The central question of the study is: How does Levinas’s transition from ontology to ethics reshape conventional paradigms of learning and the teacher-student relationship? The findings reveal that Levinas’s critique of Socratic maieutics (inwardness) and testimony epistemology invites a redefinition of learning—not as "recollection" or "information transfer", but as the revelation of the Infinite and encounter with the teacher’s "Height". Based on this, the article proposes a novel concept, "educational passivity", which challenges the classical dichotomy of "authoritative teacher/passive student" or "facilitator teacher/active student". In this model, both poles of the relationship engage in "infinite education" through the acceptance of “the virtue of openness” and the rejection of self-centeredness. The results indicate that implementing this approach requires transforming the teacher’s role from "Facilitator" to "Disturber", designing polyphonic curricula, and shifting the evaluation system toward "response-based" assessment. The goal of such education is not to empower the subject, but to transform it into a sensitive and responsible being in the face of the Other.