Document Type : Research Paper
Authors
1
Faculty Member of the Department of Educational Sciences, the Higher Education Complex of the Islamic Humanities, Al-Mustafa International University, Qom, Iran.
2
PhD student in Educational Sciences, Humanities Higher Education Complex, affiliated to the Al-Mustafa International University
10.30471/edu.2025.10469.2946
Abstract
Introduction and Objective: Relationship plays a vital role in human life. Through verbal and nonverbal signals from the environment, man shapes the system of thought, emotion, and behavior. This is also discussed concerning a murabbi (mentor) and a mutarabbi (mentee), insofar as the murabbi can guide the mutarabbi’s life and happiness. The relationship between the murabbi and the mutarabbi in scientific centers is not limited to the transfer of concepts and knowledge; in addition to scientific and informational issues, mutarabbis identify with the murabbi’s personality, traits, and behavioral characteristics. A positive murabbi-mutarabbi relationship is considered an essential social support that can help the mutarabbi in dealing with various issues. The relationship between teacher and student is of great significance in the educational process. The murabbi-mutarabbi relationship is a fundamental one between them. The most important goal of establishing such a relationship is to create change, guide, and educate the various cognitive, emotional, and behavioral aspects of the mutarabbi. The murabbi, who is responsible for teaching and guiding the mutarabbi, plays an important role in establishing and maintaining the relationship. He strives to establish more effective relationships with the mutarabbis in various ways, aiming to create desirable changes in them and develop their abilities and talents. This study aims to examine an Islamic approach to the relationship between the murabbi and the mutarabbi. To achieve the primary goal of the study, the following partial goals are examined:
1. The approaches and Patterns of the relationship between the murabbi and the mutarabbi;
2. The dimensions and components of the relationship between the murabbi and the mutarabbi in the mentioned approaches and patterns;
3. The dimensions and components of the relationship between the murabbi and the mutarabbi with an Islamic approach.
Method: The method of this study is descriptive, analytical and inferential. In this method, first, all the conditions and relationships are described and explained, and then the data are analyzed, and conclusions are drawn from it. The collection of existing materials is a document in which, first, the required data is collected from reliable sources, and then, the desired materials are extracted based on the questions, analyzed, and inferred. In response to the first and second questions, the desired materials have been further described using sources related to the patterns of the relationship between the murabbi and the mutarabbi; however, in response to the third question, in addition, the analytical and inferential method has been used to interpret and analyze the existing Islamic teachings about science and knowledge, the murabbi and the mutarabbi, and to implicitly infer the Islamic approach to the relationship the murabbi and the mutarabbi and its dimensions and components. Therefore, the information sources for this study include documents related to the topic and religious sources, which encompass a wide range of books, research, and academic papers.
Results: Responsibility and fair dealing with the mutarabbi constitute the principal axes of the Islamic approach. In comparison to the Leary communication model that revolves around dominance versus submissiveness and cooperation versus opposition, the Islamic approach emphasizes responsibility versus neglect and fair dealing with discriminatory behavior. Therefore, the primary concern of the murabbi is his responsibility and fair dealing with the mutarabbi. In addition, there are components in the Islamic approach that are against the eight types of murabbi behavior including leadership, helpful and friendly, understanding and friendly, based on giving freedom and responsibility, uncertain, dissatisfied, blaming, and serious behavior in the classroom in the behavioral model of interpersonal interaction of Wobbles et al. Just as in the behavioral model of Wobbles et al., some components are positive and some others are negative, these two types of categories are also considered in the Islamic approach. In addition, the components of leadership, support, understanding, and granting freedom and responsibility are common to both types of approaches. However, in the Islamic approach, there are positive components such as attention to the mutarabbi’s abilities and needs and loving behavior, as well as negative components such as lack of attention to the mutarabbi’s emotions and personality, lack of attention to material and spiritual needs, lack of care and supervision, and abusive behavior, which are not seen in the behavioral model of Wobbles et al. In contrast, the behavioral model of Wobbles et al. emphasizes negative components, including insecurity, dissatisfaction, blaming, and serious classroom behavior.
Discussion and Conclusion: In the Islamic approach, the murabbi deals with the mutarabbis in a manner that guides them within the framework of responsible and fair behavior, while also attending to their needs and abilities, and exhibiting helpful, understanding, and loving behavior. Furthermore, he avoids tolerance and indifference, and is not indifferent to their needs and emotions; he also refrains from showing offensive behavior. In addition, the murabbi establishes a strong relationship with them and has a loving, supportive, caring, educational, corrective, and disciplinary role. In this approach, the murabbi does not withhold any guidance from his mutarabbis, wants their well-being and happiness, respects them, and strives to honor their personality, without forcing them to rebel against the murabbi. The mutarabbi’s ability is one of the important axes of the model of relationship between the murabbi and the mutarabbi, because if the murabbi expects too much from the mutarabbi, the mutarabbi will become isolated and withdrawn due to his inability to meet these expectations and will suffer social and psychological damage. Additionally, a responsible murabbi should consider the diverse needs of the mutarabbi, including physical, psychological, mental, social, and spiritual aspects, and provide educational opportunities that cater to these needs, enabling the mutarabbi to develop into a well-rounded individual. In addition, observing justice and fairness is another central axis of the murabbi-mutarabbi relationship. Mutarabbis evaluate the murabbis’ interactions with their peers; if they perceive the murabbis’ behavior as fair or discriminatory, they learn from it and apply the same behavior in their dealings with others. In addition to the principal axes of the relationship between the murabbi and the mutarabbi that were examined, there are also components in this approach, the most essential desirable components being leadership, helpful and understanding behavior, behavior based on granting responsibility and freedom, loving behavior, and motivation. In contrast, a responsible murabbi avoids discriminatory behavior, insults, humiliation, and disregard for the mutarabbis’ needs. They respect the emotions and personality of their mutarabbis and monitor and supervise them throughout the entire educational process to ensure they do not slip, neglect, or deviate.
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