Examining the Challenges of Gradual Abandonment of Sin from an Ethical Education Perspective

Document Type : Research Paper

Authors

1 PhD student in Islamic Ethics Teaching at Islamic Ma’arif University (Corresponding Author).

2 Assistant Professor and faculty member of the Ethics Trainer Department at Imam Khomeini Educational and Research Institute.

Abstract

Extended Abstract
 
Introduction and Objectives: Educational principles are prescriptive propositions that arise from educational foundations and assist educators in identifying the necessary activities to achieve educational goals (Misbah Yazdi et al., 2011, p. 297). Therefore, mastery of these principles by the educator and their application is essential. One of the key principles in the process of human education is the principle of gradualism.
In the realm of moral and religious education, the principle of gradualism is presented as an effective method for changing behavior and abandoning sins. This principle is particularly applied when individuals are at various levels of sin and wrongdoing, and it is claimed that gradual abandonment of sins can be an effective way for personal reform. However, a fundamental challenge arises: can the application of gradualism in abandoning sins be interpreted as permitting the commission of sins in the early stages of this process?
For example, an individual who is addicted to alcohol, if they wish to gradually abandon this habit, continues to commit this sin in the initial stages. This situation not only contradicts the apparent teachings of religious and jurisprudential doctrines but can also lead to justifying wrongful behaviors and diminishing the importance of righteous actions. Furthermore, regarding the abandonment of obligatory acts, such as prayer, gradualism can be interpreted as allowing the neglect of obligations in the early stages.
Therefore, the question arises: Can we condone sin and transgression in the initial stages by appealing to the Principle of Gradualness, or must we insist on abrupt abandonment of sin and immediate fulfillment of obligations without leniency? This article examines this dilemma and its impacts on the process of moral education.
The research method in this article is implemented as documentary analysis. To examine the issue of gradualism in abandoning sin, an initial overview of the religious duties evidence legitimizing this approach is essential.
Following this stage, the criteria for gradualism in performing obligatory religious duties – including the necessity of genuine inability – must be established to enable its alignment with the gradual process of sin abandonment. Subsequently, the criteria for diagnosing genuine inability to immediately abandon sin are analyzed.
Finally, and based on these foundations, the religious ruling on gradualism is derived from jurisprudential evidence, while the executive model encompassing strategies before and after the necessity of gradualism in abandoning sin is elucidated. This approach enables a systematic and comprehensive response to the issue.
The aim of this research has been to provide practical solutions for educators in the field of moral education in addressing the issue of gradualism in abandoning sin. This study seeks to provide tools and guidance to assist educators in using the principle of gradualism to improve the situation of their students in the process of moral education and to manage challenges effectively.
The findings of the research indicate that the principle of gradualism can be generally established based on the gradual revelation of the Quran, the phased legislation of rulings (such as the prohibition of alcohol), the concept of purification in verse 21 of Surah An-Nur as a gradual process, and the practical tradition of the Prophet (PBUH) in reforming pre-Islamic habits.
Gradualism in abandoning sin is only permissible under the title of “necessity” due to its contradiction with primary rulings; that is, when immediate abandonment is impossible for the individual. In fact, this necessity pertains to secondary rulings that are limited to specific conditions such as hardship, distress, emergency, or the inability of the obligated person to act.
In determining the criteria for hardship and distress, the main criterion is the “general public in similar conditions,” not individual preferences. The nature of the action and its degree of importance (such as issues related to life, property, or honor) play a decisive role, such that actions like murder, adultery, or theft do not qualify for the excuse of hardship and distress, even in the most difficult circumstances.
The misuse of free will in creating distressing conditions (such as a deliberate habit of sin) may prevent the obligation from being realized due to the inability to abandon the forbidden act; however, it leaves the individual deserving of punishment.
Since gradualism in abandoning sin is permitted as a last resort for the educator, the educator first seeks strategies for the individual to abandon the sin all at once before applying gradual methods.
The strategies prior to employing gradualism in abandoning sin include enhancing the individual’s capacity to abandon the sin all at once. In terms of motivation, this can involve identifying the individual’s interests and utilizing them, employing positive role models, and providing material and spiritual incentives.
If the trainee fails to stop a sin abruptly, the mentor resorts to gradual recommendations for abandoning the wrongdoing as a last resort.
The findings of the research in the section on the gradual approach to abandoning sin indicate that a gradual approach to quitting sin, as an alternative strategy in necessary conditions, is designed with practical steps tailored to the individual capacities of the trainee. While maintaining firmness on the prohibition of the sin itself, it employs a “prohibition-focused” method rather than a “permission-focused” one, in order to align with divine commandments and prevent reductionism in dealing with sin.
This method takes into account these two fundamental principles in its implementation by restricting the application of gradualism to emergency situations and avoiding any suggestion of complicity in sin. Ultimately, it relies on the stimulus of repentance as the driving force for the continuation of the process of abstaining, thereby strengthening the inner motivation of the individual being trained on the path of behavioral correction.
This research outlines new horizons for future studies by identifying key areas that have the potential for development. The analysis of the relationship between sins and gradual patterns of abstaining from wrongdoing, as well as the examination of the essential differences among types of sins and their impact on the quality of the gradual process, is presented as the first step in this journey.
Measuring the impact of psychological characteristics of individuals, such as resilience and learning styles, on the acceptance of gradual stages serves as a complementary focus of this research, facilitating the design of personalized educational interventions.
In the realm of technology, designing digital systems aligned with religious teachings, such as implementing smart systems that remind individuals of repentance and platforms for recording daily progress, enables precise monitoring of the behavioral correction process.
In conclusion, I sincerely thank and appreciate the valuable efforts and collaborations of Professor Hadi Hosseinkhani in the educational fields and Professor Seyyed Mostafa Hosseini Nasab in the jurisprudential and legal sections of this research. The precise guidance and deep knowledge of these esteemed professors played a significant role in completing and enhancing the quality of this article.

Keywords

References

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