https://islamicedu.rihu.ac.ir/ Journal of Islamic Education en daily 1 Mon, 22 Jun 2026 00:00:00 +0430 Mon, 22 Jun 2026 00:00:00 +0430 https://islamicedu.rihu.ac.ir/article_2454.html Introduction and Objectives: Taqwā is one of the fundamental and frequently recurring concepts of the Noble Qurʾān, introduced not merely as a moral virtue but as an inner force that directs the path of spiritual growth and human self-cultivation. By outlining a constellation of concepts, attitudes, and diverse strategies, the Qurʾān provides a ground whereby taqwā is transformed from an abstract, prescriptive concept into a concrete, dynamic, and realizable process in the individual and social life of the human being. A precise understanding of the conceptual foundations and the behavioral and cognitive contexts of taqwā plays an essential role in realizing a faithful way of life. In the contemporary world, given the crisis of meaning, the instability of the value system, and the weakness of ethical commitments, revisiting Qurʾānic concepts within an internalized, cognitive, and motivational framework has become a necessity. Taqwā, beyond mere abstinence and self-restraint, carries an epistemic and motivational constellation that, by refining the human being’s understanding of Allah, the self, and the world, constructs the foundations of inner and spiritual transformation. This study aimed to analyze the content of the verses on taqwā in the Noble Qurʾān and examine the cognitive and motivational strategies related to human inner transformation. In this study, the structure of the motivational system of the verses, the epistemic and attitudinal foundations of the inclination toward taqwā, the role of knowledge of Allah, the Hereafter (ma‘ād), and self-awareness, and the factors that consolidate it as an inner disposition are examined, in order to clarify whether taqwā in the Qurʾān is an instantaneous matter or a gradual process with epistemic, psychological, and behavioral requisites. Method: This study employed thematic content analysis. Content analysis is an analytical method that, without prior mental assumptions, examines the structure and hidden layers of meaning within a text and, through specific rules, identifies its central message (Barden, 1996: pp. 29, 44). As a research instrument, this method enables the derivation of valid and scholarly inferences from a text (Krippendorff, 2008: p. 25). Content analysis is divided into two approaches—quantitative and qualitative. In the quantitative approach, content units are counted and subjected to statistical analysis (Mohammadi-Mehr, 2010: p. 32), while in the qualitative approach, the analyst interprets a limited but deep body of data (Jani-pour & Shokrani, 2013: p. 5; cf. Etrat-Doost, 2019: pp. 291–320). Holsti likewise emphasizes that the simultaneous use of both approaches deepens and refines the analysis (Holsti, 2012: pp. 14, 25). In this study, in order to precisely identify the verses related to the concept of taqwā, all verses in which the term “taqwā” occurs, together with their preceding and following verses, were subjected to contextual analysis so that the intra-textual relationship of the concepts might be clarified with greater precision. Then, using the “thematic content analysis” method, the data obtained were categorized, and the main axes of emphasis in the verses were extracted. The theoretical strategies derived from the themes of the verses were grouped, according to their semantic and functional orientations, into two general categories: “cognitive strategies” and “motivational strategies”—two dimensions that the Noble Qurʾān presents as fundamental aspects of the process of human inner transformation. Findings: The research shows that taqwā in the Qurʾān is a two-dimensional process encompassing both cognitive and motivational aspects. Cognitive strategies, with the greater share (62%), play a central role in refining the human mind and outlook and include components such as reflection upon creation, taking heed (‘ibra) from the past, and the cultivation of insight. Alongside these, motivational strategies (38%)—such as reverential fear (khashya), sincerity (ikhlāṣ), reliance upon Allah (tawakkul), and seeking recourse (tawassul)—consolidate rational forms of knowledge within the domain of emotion and will, thereby ensuring steadfastness on the path of taqwā. In this manner, the Qurʾān first emphasizes the correction of insight, and subsequently the strengthening of spiritual motivations. Discussion and Conclusion: This study aims to analyze the content of Qurʾānic verses on taqwā and examine the cognitive and motivational strategies that are effective in the process of human inner transformation, employing thematic content analysis alongside an interpretive approach. The findings show that taqwā in the Qurʾān, as a comprehensive process of self-cultivation, places its greatest emphasis on the correction of rational insight and attitude, manifested in a 62% share of cognitive strategies. These strategies include a wise outlook upon creation, with a frequency of 33% (reasoning [ta‘aqqul], reflection on creation [tafakkur], and remembrance of divine blessings); the correction of one’s life path, with a frequency of 20% (taking heed from the past and foresight regarding the future); and the strengthening of insight together with intellectual flexibility, with a frequency of 13% (baṣīra and acceptance of guidance)—all of which together form the foundation of intellectual and spiritual transformation. By contrast, motivational strategies, with a 38% share, include spiritual reverential fear (khashya), with a frequency of 56% (a sense of the presence of, and reverence before, Allah); sincerity (ikhlāṣ), with a frequency of 32% (pure intention and inner motivation); and reliance and recourse (tawakkul wa tawassul), with a frequency of 12% (trust in divine providence and spiritual connection)—which play a complementary and reinforcing role in consolidating the path of spiritual growth. This composition and ratio indicate that the Qurʾān begins the process of inner transformation by correcting reason and insight, and ensures its continuity and depth through spiritual motivations. Thus, taqwā is a two-dimensional process that mobilizes reason and heart in a coordinated manner toward sustainable spiritual growth. This research offers a coherent theoretical framework for drawing upon revelatory teachings in religious education and spiritual self-cultivation. Acknowledgments: The author expresses his gratitude to the professors, colleagues, and all those who cooperated in preparing the sources and providing scholarly support for this study. Conflict of Interest: The authors declare no conflict of interest regarding the publication of this study. https://islamicedu.rihu.ac.ir/article_2400.html Introduction and Objectives:  The family, as the most important social institution, constitutes the most fundamental pillar of any society and the principal axis for the upbringing of future generations. In Islamic societies as well, the family occupies a sacred station and has consistently been regarded as the locus of values and the vehicle for the transmission of culture. Nevertheless, in recent decades, the institution of the family has faced numerous crises and challenges, including rising divorce rates, the spread of intra-familial conflicts, declining trust and cohesion among family members, and a weakening of religious and ethical commitments. This situation seriously threatens the psychological, social, and cultural health of Islamic society. To date, numerous macro-level policies have been implemented to support families in Iran and the Islamic world, including the enactment of protective legislation, the establishment of counseling centers, the holding of educational courses, and the implementation of cultural and media programs. Studies show, however, that these measures have generally been scattered, uncoordinated, and lacking a profound connection to the cultural and social structures of Islamic society. Consequently, they have been limited in effectiveness and, in many cases, have not reduced problems.The principal aim of this study is to redesign the role of the mosque and the neighborhood structure in supporting and preventing family crises in Islamic society. This research rests upon the premise that transferring family management from the macro level to the neighborhood level, with the mosque positioned as the central hub of the community, can constitute an indigenous, effective, and sustainable approach to resolving family crises. The study, therefore, aims to present a comprehensive model grounded in crowdsourced civic participation and neighborhood-centeredness that, in addition to preventing crises, also enhances the psychological, educational, and social health of families.Method: This study was conducted using a descriptive-analytical approach grounded in qualitative methodology. First, to extract the theoretical foundations, a systematic review of the literature on the roles of the mosque, the neighborhood, and family policies in Islamic societies—particularly Iran—was conducted. To this end, religious texts, including the verses of the Qur’an and traditions (ḥadīths) of the Infallible Imams, were examined alongside scholarly sources and domestic and international empirical studies. Data collection was carried out through documentary and library-based methods, and, based on the principles of qualitative content analysis, the core concepts were extracted from the texts. Key concepts such as crowd-sourced civic participation, family management, the role of the mosque and neighborhood, educational monitoring, and social support were selected as the principal axes of the research. The collected data were then organized within the study’s conceptual framework to inform the redesign of the conceptual model. In the next stage, employing a thematic analysis approach, the data were categorized, and the main and subsidiary themes were extracted. This analysis enabled the researcher to identify three dimensions of the mosque’s role in family management: support for families in crisis, crisis prevention, and educational support. Ultimately, the findings were organized into an indigenous model for redesigning the role of the mosque and neighborhood in supporting and preventing family crises. This model, in addition to its Islamic theoretical foundations, is grounded in successful domestic and international experiences and applies to social planning and family policymaking in Islamic society.Findings: The research showed that mosques, owing to their spiritual and social standing among the people, possess unparalleled capacity to play a role in the family domain. First, in supporting families experiencing crisis, the mosque can function as a local counseling center and, by drawing on a network of clergy, psychologists, social workers, and trusted neighborhood members, address family problems.Second, in the domain of crisis prevention, the mosque can continuously monitor the psychological, educational, economic, and social conditions of families by establishing a system of educational monitoring. This measure enables the identification of families’ strengths and weaknesses and the design of appropriate preventive programs.Third, in the domain of educational support and family enhancement, the mosque, through educational workshops, group sessions, and skill-based activities, can provide a platform for enhancing families’ communication, educational, and social skills. These activities, with an emphasis on religious and cultural values, will strengthen family cohesion and increase the capacity to cope with social pressures.In sum, the findings of the research showed that entrusting family management to the community, with the mosque and neighborhood as its axes, not only enhances the psychological and social health of families but also strengthens the sense of social belonging, local cohesion, and collective responsibility. Furthermore, this approach will contribute considerably to improving the quality of family life and reducing the likelihood of deep crises.Discussion and Conclusion: Examination of the findings showed that existing policies and programs in the domain of the family, owing to a lack of attention to indigenous capacities and popular participation, have had limited effectiveness. By contrast, redesigning the role of the mosque and the neighborhood based on crowdsourced civic participation and neighborhood-centeredness constitutes a sustainable and effective solution for resolving family crises in Islamic society.The mosque, owing to its cultural and social proximity to the people, its high level of public trust, and its capacity to create supportive networks, can serve as a focal point for managing families at the local level. The mosque’s threefold role—support, prevention, and educational assistance—provides a comprehensive, operational model for managing family affairs. This model, in addition to strengthening the family’s foundation, fosters social cohesion, reduces cultural harms, and enhances quality of life in Islamic society.The present study emphasizes that implementing this model requires cooperation and support from governmental and state institutions, with governments playing a facilitative and supportive role, while the field of action is entrusted to the people and local institutions. Likewise, specialized training for educational support personnel, the creation of the necessary infrastructure for monitoring families, and the formulation of indigenous programs suited to the cultural and social conditions of each neighborhood are among the requirements of this model. Ultimately, it may be said that the redesign of the role of the mosque and the neighborhood in the support and prevention of family crises constitutes an indigenous, cultural, and participatory approach that, while drawing upon Islamic capacities, responds to the genuine needs of families and provides an effective model for sustainable social development in Islamic society.Acknowledgments: The author expresses his gratitude to the professors, colleagues, and all who contributed to preparing the sources and providing scholarly support for this study.Conflict of Interest: The authors declare no conflict of interest in the publication of this study. https://islamicedu.rihu.ac.ir/article_2398.html Introduction and Objectives: The evolutionary course of the human soul is one of the most central themes in Islamic mysticism (ʿirfān) and philosophy (ḥikma), bearing a profound connection to the notion of the Perfect Man (al-insān al-kāmil) and the ultimate purpose of creation. In the Qurʾānic corpus, the story of Prophet Adam has been regarded by mystics not merely as a historical or moral account, but as a hermeneutic (taʾwīlī) symbol of the process of human existential transformation across the realms of descent and spiritual ascent. Muḥyī al-Dīn Ibn ʿArabī, drawing on his hermeneutic and intuitive (kashf-based) methodology, identifies the human descent (hubūṭ) into the material world, the subsequent repentance (tawba) and return, and finally guidance (hidāya) and the theophany (tajallī) of the divine names as successive stages in the soul’s journey. Despite the theoretical significance of this perspective, the connection between Ibn ʿArabī’s mystical readings of the stories of the prophets and their practical implications for mystical education has not been systematically examined. Within this framework, the present study, employing a qualitative descriptive-analytical and inferential approach, seeks to reconstruct and elucidate the staged structure of the soul’s course in the story of Adam from Ibn ʿArabī’s perspective and to derive its associated educational implications. The specific objectives of the study are as follows: (1) to describe and analyze the stages of descent, repentance, and guidance in Ibn ʿArabī’s mystical exegeses; (2) to infer the educational implications of each stage for the programs, methods, and objectives of mystical education; and (3) to offer theoretical and practical proposals for redefining the place of mystical education within contemporary educational systems, with a view to cultivating the Perfect Man within the Islamic tradition. This study is intended to provide a theoretical foundation and practical guide for designing programs, methods, and tools of mystical education in schools, universities, and informal educational settings, as well as for future research. Method: This is a qualitative study conducted using a descriptive-analytical and inferential approach. The descriptive-analytical method enabled the systematic identification and elucidation of the mystical concepts, stages, and themes present in the primary texts, while the inferential method assisted in deriving educational implications from these concepts and stages. The study’s primary data were drawn from two key sources: first, the Noble Qurʾān, particularly the verses relevant to the story of Prophet Adam in Sūrat al-Baqara, Sūrat al-Aʿrāf, and Sūrat Ṭāhā; and second, the mystical works of Muḥyī al-Dīn Ibn ʿArabī, especially Fuṣūṣ al-Ḥikam and its authoritative commentaries, such as that of Dāwūd al-Qayṣarī. Alongside these primary sources, secondary research—including scholarly articles, analytical works on theoretical mysticism, and contemporary studies in the philosophy of education—was also employed. The data collection process was carried out through library-based research, critical textual review, and analytical note-taking. The mystical themes associated with the soul’s course were then classified into three stages: “descent” (hubūṭ), “repentance” (tawba), and “guidance” (hidāya). Data analysis was performed using an interpretive-hermeneutic approach, through both intratextual comparison (between Ibn ʿArabī’s works and the Qurʾān) and intertextual comparison (with the commentaries and views of other mystical exegetes). To enhance the trustworthiness of the findings, source and interpretive triangulation was employed, and the concepts were iteratively revisited and refined in stages. Finally, the analytical findings were organized into educational implications, laying the groundwork for deriving theoretical and practical conclusions in the field of mystical education. Findings: Ibn ʿArabī interprets the story of Prophet Adam not as a purely historical narrative but as a symbolic paradigm of the human soul’s evolutionary course. Analysis of the relevant verses of the Qurʾān, reread in light of the Fuṣūṣ al-Ḥikam and its mystical commentaries, disclosed three fundamental stages in this course: descent, repentance, and guidance. The first stage, descent (hubūṭ), represents humanity’s entry into the realm of multiplicity, limitation, and material existence. Contrary to the superficial view that regards descent as a fall and deprivation, Ibn ʿArabī considers it an educational necessity that lays the groundwork for self-awareness, the experience of deficiency, and the initiation of an ascending movement toward perfection. In this stage, the human being confronts his own weaknesses and attachments, and his capacity for the journey toward Allah (sayr ilā Allāh) is awakened. The second stage, repentance (tawba), symbolizes a conscious return to the primordial covenant (ʿahd-i fiṭrī) and reconnection with the Divine Reality. For Ibn ʿArabī, repentance is not mere regret but an active and creative movement toward inner purification, the rectification of one’s being, and the renewal of the covenant of servitude (ʿubūdiyya). This stage plays a pivotal role in mystical education, as it moves the human being from bondage to the instincts toward the station of free and conscious choice. The third stage, guidance (hidāya), is the stage of the theophany (tajallī) of the divine names and the attainment of the ranks of inner witnessing (shuhūd). At this stage, having undergone purification (tazkiya) and spiritual striving (mujāhada), the human being becomes worthy of receiving divine inspirations and realizing the station of divine vicegerency. This stage represents the culmination of the soul’s course, elevating the human being beyond individual limitations and situating him as Allah’s representative in the world. Such an understanding offers a lucid model for the ultimate aim (ghāya) of mystical education. Discussion and Conclusion: The analysis of the three stages of descent, repentance, and guidance in the story of Prophet Adam, from Ibn ʿArabī’s perspective, demonstrated that this Qurʾānic narrative possesses immense educational potential that can play a foundational role in rethinking contemporary mystical education. In the stage of descent, Ibn ʿArabī’s mystical outlook, rather than emphasizing the notion of a fall, underscores the possibility of self-awareness and awakening; this approach can lead education to regard heedlessness (ghafla) and errors not as the end of the path but as opportunities for reflection and the reconstruction of character. In the stage of repentance, the human being’s conscious and active return to the Divine Reality provides a model for moral rectification, self-purification, and the strengthening of educational will. This model reminds educational systems that education is not merely the transmission of knowledge but a process that must lead to self-transformation, responsibility, and a conscious return to innate values. In the stage of guidance, moreover, the theophany of the divine names and the attainment of the station of divine vicegerency represent the ultimate aim of mystical education—an aim directed toward cultivating a human being who, in addition to individual perfection, possesses the capacity to manifest divine values in the social sphere. Accordingly, the findings of the present study indicate that mystical education is not a peripheral dimension but the very essence of Islamic education in Ibn ʿArabī’s thought. Grounded in intuitive witnessing (shuhūd), spiritual wayfaring (sulūk), and inner transformation, such education can respond to the spiritual void and identity crisis of contemporary humanity. Redefining educational objectives, methods, and content based on this model can guide today’s educational systems toward cultivating a self-aware, responsible, and perfected human being. It may thus be concluded that Ibn ʿArabī’s mystical teachings possess the capacity to offer a coherent model for the education of the Perfect Man—a model that can prove instructive not only in individual education but also in the social and cultural spheres, and that, through meaning-based education, can redefine the place of mystical education within the contemporary educational system. Acknowledgments: The author expresses her gratitude to her esteemed supervisor, Dr. Ali Sattari, for his invaluable scholarly and spiritual guidance throughout all stages of the present research, and to her advisor, Dr. Maryam Banahan, for her sincere support. Appreciation is also extended to the libraries, research centers, and all the scholars and researchers whose academic works made this research possible. Conflicts of Interest: The author hereby declares that no financial, scholarly, or personal conflicts of interest existed in the conduct of this research. https://islamicedu.rihu.ac.ir/article_2455.html Introduction and Objectives: In today’s world, where financial systems grapple with ethical crises and public mistrust, financial management education requires a fundamental redefinition to distance itself from a purely profit-oriented Western approach. This necessity assumes twofold importance in Iran, given its strong cultural and religious foundations, to cultivate committed and justice-oriented managers. The entry of Generation Z into universities has exacerbated this need—a generation seeking meaning, justice, and a connection between professional expertise and ethical values. On the other hand, Islamic teachings (such as the emphasis on economic justice, transparency, and trustworthiness [amāna]) offer substantial potential to enrich financial curricula. Unfortunately, the current educational system for financial management in Iran is predominantly based on the transmission of Western techniques, neglecting indigenous culture and generational needs. This has created a strategic vacuum in training the human resources required by the Islamic Republic’s economic system. The primary objective of the present study is to design an indigenous conceptual framework for financial management education utilizing a divine-cultural approach. This model is founded upon three fundamental axes: Islamic-ethical values, the cultural and indigenous requirements of Iran, and the cognitive needs of Generation Z. By drawing on the analysis of Islamic texts, learning theories, and empirical studies, this study endeavors to present a model that transforms financial management education into a process for cultivating justice-oriented, trustworthy, and accountable managers, thereby bringing about a structural transformation in content, teaching methods, the instructor’s role, and the evaluation system.Method: In terms of purpose, this research is developmental-applied, and in terms of nature and approach, it is qualitative, employing inductive content analysis and narrative meta-analysis. The primary aim of this approach is to achieve an indigenous model for financial management education grounded in divine foundations and the cultural requirements of Iran. The research methodology was organized into three interconnected stages:Systematic Review and Source Collection: In the first step, using a systematic review method, a collection of authoritative Persian and English sources from the past decade—covering the fields of financial management education, learning theories, moral education, and Islamic sources—was compiled. The inclusion criteria were up-to-date, scientifically valid, and conceptually relevant to the topic.Inductive Content Analysis: The selected texts were coded using inductive content analysis. Key concepts were extracted and organized into conceptual categories, and propositions aligning with the axes of Islamic education were identified and categorized.Narrative Meta-Analysis and Source Triangulation: In the final stage, narrative meta-analysis was utilized to synthesize the narratives extracted from the three primary sources (Western learning theories, Islamic teachings, and empirical studies). At this stage, the Islamic framework served as the basis; conflicts between theories were managed by prioritizing Islamic foundations and using Western theories in a complementary capacity. To validate the findings, the source triangulation technique (cross-verifying theoretical results, Islamic evidence, and empirical data) was employed. The narrative meta-analysis acted as the connecting link between heterogeneous sources, culminating in the final formulation of the financial management education model across four main axes (content, teaching methods, instructor characteristics, and evaluation).Findings: An analysis of prior studies indicates that the financial management education system in Iran is predominantly influenced by technical and Western-centric approaches, with a primary focus on transferring technical and knowledge-based skills, with insufficient attention to value-oriented, ethical, and indigenous dimensions. This approach has led to shortcomings in the training of graduates in this field concerning social responsibility, commitment to financial justice, and adherence to the principles of transparency and trustworthiness. Based on the content analysis of Islamic texts and modern learning theories, three key axes were extracted for redesigning financial management education: Islamic-ethical values, the cultural and indigenous requirements of Iranian society, and the educational and cognitive needs of Generation Z. The findings suggest that these three axes can provide a coherent framework for transforming financial management education in a manner that targets the cultivation of committed, responsible, and justice-oriented managers. In the content dimension, the need to revise syllabi to systematically incorporate concepts such as usury (ribā), almsgiving (zakāt), charity (infāq), economic justice, and Islamic professional ethics was highlighted. Furthermore, in the instructor dimension, the emphasis on training educators with an interdisciplinary perspective, religious-ethical literacy, and pedagogical skills was identified as a primary prerequisite for realizing this model. Regarding teaching methods, the use of approaches such as problem-based learning, ethics-centered projects, and experiential learning with an emphasis on real-world financial situations was recommended. Finally, in the area of evaluation, the need to use qualitative and value-driven methods, such as reflective reports, ethical portfolios, and social service projects, was emphasized. The findings also demonstrated that implementing this model requires overcoming challenges such as a paucity of interdisciplinary resources, negative attitudes toward integrating religion with technical knowledge, a lack of supportive policies, and instructors’ unfamiliarity with methods of moral education. Accordingly, strategies to strengthen the cultural, structural, and educational foundations for implementing this model are provided.Discussion and Conclusion: Financial management education in Iran, like many other scientific fields, has been influenced over the past decades by models and theories derived from the West—models which, despite their technical and structural advantages, often lack the value foundations suited to the Islamic-Iranian culture. Under circumstances where global financial systems are confronted with ethical crises, organized corruption, and institutional mistrust, revising the philosophy, content, and methodology of financial management education is not merely an educational necessity but a social and cultural mission. The findings of this study, based on the analysis of Islamic themes, contemporary learning theories, and domestic and foreign empirical studies, indicate that designing an indigenous-conceptual model of financial management education—with an emphasis on the three axes of “Islamic-ethical values,” “the cultural requirements of Iranian society,” and “the educational and cognitive needs of Generation Z”—can serve as an effective point of departure for transformation in this field. Such a model can lay the groundwork for cultivating managers who, alongside their professional competence, adhere to values such as justice, trustworthiness, accountability, transparency, and service to the public interest, rather than relying exclusively on the transmission of technical knowledge. In the content dimension, incorporating teachings such as economic justice, the prohibition of ribā, zakāt, professional ethics, and the jurisprudence of transactions (fiqh al-muʿāmalāt) into the financial management curriculum can provide a distinct theoretical foundation compared to conventional models. At the instructor level, redefining the teacher’s role as an ethics-oriented mentor (murabbī), coupled with interdisciplinary and educational training, is an unavoidable necessity. Moreover, the use of participatory teaching methods, problem-based learning, analysis of real-world situations, and modern educational technologies are considered key tools for responding to the characteristics of Generation Z. In the realm of evaluation, abandoning purely quantitative assessments in favor of instruments such as reflective reports, social projects, and ethical portfolios contributes to students’ spiritual growth and sense of responsibility.At the same time, implementing this model faces obstacles such as weak interdisciplinary interaction, a shortage of indigenous resources, a reductionist view of technical education, and structural resistance. Addressing these challenges requires strategic planning, the formulation of supportive policies, the strengthening of scientific and cultural institutions, and the provision of legal and professional platforms. Ultimately, the innovation of this study lies in the fact that, while critiquing the prevalent approach, it presents an actionable model, documented in Islamic and scientific sources, and compatible with the contemporary needs of students and society. This model can not only inspire a transformation in financial management education but also pave the way for the recreation of managerial training models in other disciplines within the humanities and social sciences. It is recommended that, in future studies, this framework be tested through field studies, educational course design, and effectiveness analyses within university environments.Acknowledgments: The authors are deeply grateful to the respected editor and the anonymous referees for their constructive and illuminating feedback.Conflict of Interest: The authors declare no conflict of interest regarding the publication of this study. https://islamicedu.rihu.ac.ir/article_2393.html Introduction and Objectives:  Emotional intelligence is the ability to identify, understand, and manage one’s own emotions and those of others, playing a fundamental role in individual and social success. Individuals with high emotional intelligence are more successful in communication, conflict management, decision-making, and leadership, and they experience greater satisfaction and adaptability. This capability leads to reduced stress, adaptation in difficult situations, and enhanced quality of life. Components such as self-awareness, self-regulation, empathy, and social skills constitute its main dimensions. Religious teachings also emphasize emotional management and, through strategies such as self-knowledge, tranquility, expansiveness of the breast (sharḥ Ṣadr), controlling anger (kaẓm al-ghayẓ), and good social interaction (ḥusn al-muʿāshara), provide a foundation for individual and social growth. Although studies have examined emotional intelligence from a religious perspective, most have been limited to the Qur’an and have less frequently addressed other sources. Al-Ṣaḥīfah al-Sajjādiyyah, as a rich text of ethical and educational knowledge, possesses significant capacity for identifying the components of emotional intelligence. Despite studies on spiritual and moral intelligence based on this source, no systematic research has examined emotional intelligence. The present study, by analyzing Al-Ṣaḥīfah al-Sajjādiyyah, seeks to present a conceptual model for enhancing self-awareness, managing emotions, and improving human interactions. Method: This research is fundamental in purpose and qualitative in approach, conducted using content analysis. Content analysis, as a systematic method for examining textual data, allows for the creation of conceptual maps through data categorization and coding. In this study, the research process was designed in three main steps: First, clarifying the nature of emotional intelligence based on Goleman’s four components: self-awareness, self-management, social awareness, and relationship management. Second, extracting and examining the passages related to the components of emotional intelligence in Al-Ṣaḥīfah al-Sajjādiyyah through open coding, whereby textual data are repeatedly analyzed to identify initial codes. Third, in the axial coding phase, semantically similar and related categories are aggregated and organized into intermediate categories. Finally, using selective coding, the intermediate categories are connected at a higher level of abstraction to the main components of emotional intelligence. The outcome of this process is the conceptual model of emotional intelligence in Al-Ṣaḥīfah al-Sajjādiyyah, which not only enriches existing theories in the field of emotional intelligence but also provides a basis for integrating psychological teachings and Islamic knowledge. Findings: The present research examined emotional intelligence in the supplications of Al-Ṣaḥīfah al-Sajjādiyyah based on Goleman’s model. Within the self-awareness component, three themes were identified: acceptance of human weaknesses and limitations, attention to the soul’s slips and impurities, and understanding humanity’s noble position in the cosmic order and its potential for perfection. In the self-regulation component, six themes were extracted: divine repentance and forgiveness, reliance on Allah’s mercy and grace, seeking divine power in hardships, following divine guidance, hope and fear concerning Allah, and attention to the afterlife and avoidance of worldliness. The empathy component was reflected in four themes: ethical understanding in interactions, preserving the dignity of others, love and affection, and supporting and assisting the needy. The social skills component was examined in two themes: social cohesion through maintaining kinship ties (silat al-raḥim) and mutual aid, and establishing social security by promoting good deeds, abstaining from injustice, and maintaining trust.   Discussion and Conclusion: The findings of this research indicate that the supplications in Al-Ṣaḥīfah al-Sajjādiyyah not only reflect a deep connection between humanity and Allah but also provide a rich capacity for cultivating the components of emotional intelligence. The analyses showed that self-awareness in these supplications is strengthened through understanding weaknesses and lapses, as well as by attention to humanity’s high status, paving the way for self-correction and movement toward perfection. The self-regulation component, by emphasizing repentance, hope in divine mercy, and abstention from worldliness, helps individuals manage emotions and maladaptive behaviors. Empathy, through an emphasis on affection, respect, and assisting others, deepens human relationships and fosters an ethical and empathetic society. Furthermore, social skills are enhanced through social cohesion and security, creating a basis for peaceful coexistence. Therefore, Al-Ṣaḥīfah al-Sajjādiyyah presents an indigenous and spiritual model of emotional intelligence that, while congruent with Goleman’s model, places a special emphasis on human spiritual and moral transcendence. This suggests that religious teachings can complement psychological approaches in personality development and mental well-being. Acknowledgments: The author expresses his gratitude to the professors, colleagues, and all those who cooperated in preparing the sources and providing scholarly support for this study. Conflict of Interest: The authors declare no conflict of interest regarding the publication of this study. https://islamicedu.rihu.ac.ir/article_2427.html Introduction and Objectives:  Parenting styles play a foundational role in shaping children’s personality, identity, mental health, social well-being, and socio-moral development. In mainstream Western literature, parenting styles are typically classified into four categories—authoritative, authoritarian, permissive, and uninvolved (neglectful)—centered primarily on two dimensions: responsiveness (support) and demandingness (control). Parental responsiveness relates to the emotional quality of the parent-child relationship and is characterized by behaviors such as demonstrating acceptance, emotional availability, and affective responsiveness. Demandingness encompasses both behavioral and psychological control: behavioral control refers to parents’ efforts to manage or regulate their children’s conduct, while psychological control involves parents’ attempts to manipulate their children’s thoughts, feelings, and emotions. Parent-child communication patterns are shaped by parenting styles and include the ways expectations are expressed, behaviors are responded to, conflicts are resolved, and intimacy and dialogue are fostered. However, existing parenting theories are not fully congruent with the Islamic perspective. Islamic parenting (tarbiya) emphasizes principles such as spirituality, respect, self-regulation, divine orientation, and a gradual approach to child-rearing. Although numerous studies have examined the dimensions and outcomes of Islamic parenting, a systematic and well-structured model delineating parenting styles and their corresponding parent-child communication patterns—based on developmental stages and grounded entirely in authentic Islamic texts—has yet to be developed. The primary aim of the present study was to identify parenting styles from an Islamic perspective and the parent-child communication patterns associated with them. Accordingly, the study sought to answer the following two questions: What are the principal parenting styles from an Islamic perspective? What are the parent-child communication patterns corresponding to these styles across different developmental stages? Method: This study employed qualitative thematic analysis, following Stirling’s model. Thematic analysis is a systematic method for identifying, examining, and reporting patterns (themes) within qualitative data. The data sources comprised the Qur’an and the corpus of ḥadīth narrated from the Maʿṣūmūn (the Infallibles), with emphasis on authoritative sources from both the Shīʿī and Sunnī traditions. Because the ḥadīth literature is extensive, the narrations contained therein address diverse subjects, and their citation varies in terms of authenticity, three authoritative ḥadīth compilations meeting the following criteria were first selected, and the relevant ḥadīths were extracted from them. The criteria for source selection were: (1) the narrations and verses had to be related to the subject of parent-child interaction; (2) the source had to be authored by a researcher with expertise in ḥadīth studies and Islamic studies; and (3) the themes of parent-child interaction addressed had to be comprehensive. Subsequently, to supplement the data, additional material was retrieved by searching for keywords such as walad (child/offspring), wālid (parent), banī (sons/children of), bint (daughter), ghulām (boy/young servant), ṣabī (boy), and ṣabiyya (girl) in the specialized software programs Nūr al-Tafāsīr, Nūr al-Aḥādīth, and the Library of Islamic Jurisprudence and Ethics, drawing on both Shīʿī and Sunnī ḥadīth sources. Data were collected through theoretical sampling, and the analytic process included in-depth reading of the texts, extraction of meaningful units, coding, construction of basic themes, organization of themes, and derivation of overarching themes. To ensure the trustworthiness and validity of the qualitative data, several strategies were employed: (1) repeated examination of sources and meaningful expressions; (2) constant, continuous comparison between the data and the emerging themes; (3) dual coding conducted by two researchers; and (4) use of multiple sources for data extraction. Findings: Data analysis revealed two principal components of parenting derived from the Islamic texts: (1) opportunity-granting and (2) demandingness. The extent to which each of these components is employed—based on authoritative Islamic ḥadīths—may range from intense to minimal, depending on the child’s circumstances and age period. By combining these two components across the child’s age periods, from birth to twenty-one years, five principal Islamic parenting styles corresponding to the child’s developmental stages were identified; subsequently, the parent-child communication pattern associated with each parenting style was determined. Release Parenting Style (birth to 6 or 7 years): In this style, parental opportunity-granting is very high while demandingness is very low. The corresponding parent-child communication pattern is the submissive communication pattern. Demanding Parenting Style (7 to 14 years): In this style, parental demandingness is very high while opportunity-granting is very low. The corresponding parent-child communication pattern is assertive communication. Disciplinary Parenting Style (14 to 16 years): In this style, both parental demandingness and opportunity-granting are very high. The corresponding parent-child communication pattern is the accompanying-and-guiding pattern. Consultative Parenting Style (16 to 18 years): In this style, parents employ opportunity-granting and demandingness at a moderate level. The corresponding parent-child communication pattern is participatory communication. Detachment Parenting Style (18 to 21 years): In this style, both parental opportunity-granting and demandingness are very low. The corresponding parent-child communication pattern is conciliatory communication. Discussion and Conclusion: The present study demonstrates that the Islamic model of parenting emphasizes flexibility in the parent-child relationship in accordance with the child’s developmental stage. Early childhood is characterized by freedom of action, play, and maximal acceptance, during which parents are, in effect, submissive toward the child. As the child matures, demandingness and principled, disciplinary instruction progressively replace this submissiveness. During adolescence, parenting—based on its successive sub-stages—comprises three distinct styles: the first emphasizes discipline accompanied by reasoning and demandingness; the second centers on dialogue, consultation, and participation; and the final style gives due attention to independence and responsible distancing. The findings of this study differ from comparable studies in several respects: (1) Distinction in objective—the aim of the present study was to identify the constituent components of Islamic parenting styles and to present styles corresponding to each age period; (2) Distinction in the classification of developmental periods—based on Islamic narrations, the present study divided the age span into five stages; (3) Distinction in the parenting styles identified—the present study identified five distinct parenting styles; (4) Distinction in method—the present study’s methodology was grounded in thematic analysis following Stirling’s model. This model depicts the transition of the parental role across the communication patterns of submission, assertiveness, accompaniment, consultation, and detachment. Islamic parenting, in accordance with the findings of this study, can guide Muslim parents’ approach to interacting with their children. Future research is recommended to focus on validating and standardizing Islamic parenting styles and comparing them across diverse socio-cultural contexts. Acknowledgments: I wish to express my gratitude to the Research Institute of Hawza and University and to the Islamic Sciences and Culture Academy for their support of this study. Conflicts of Interest: The present study has no conflicts of interest. https://islamicedu.rihu.ac.ir/article_2457.html This paper critically examines the current state of accounting education in Iran and proposes a model that, while maintaining technical competencies, is redesigned based on the Islamic and cultural values of the country. The dominant approach to accounting instruction, influenced by Western academic paradigms, often disregards Iran’s specific cultural, ethical, and social contexts. Drawing on Islamic educational principles, contemporary learning theories, and the distinct characteristics and expectations of Generation Z, the study highlights the need to reconsider curricula, content, and pedagogical methods in accounting education. This study follows a developmental approach, and the method of data collection is based on documentary and library content analysis. A p r a c t i c a l framework is proposed to implement this approach, encompassing curriculum reform, faculty development, localized content creation, and policy adjustments in higher education. Findings suggest that a theocentric and culturally grounded approach to accounting education not only enhances students’ ethical identity and social responsibility but also contributes to economic justice and public trust. This study aims to contribute to the broader movement for fundamental transformation in Iran’s higher education system. https://islamicedu.rihu.ac.ir/article_2458.html This research employs an educational approach and utilizes thematic analysis to reinterpret the narration “Al-Saʿīd man saʿida fī baṭn ummih…” which has predominantly been examined in previous studies from theological and doctrinal perspectives. Drawing upon reliable Hadith sources and through analyzing the themes within narrative texts, this study demonstrates that the content of this narration systematically interacts with a corpus of Islamic instructions regarding prenatal care. The findings indicate that the happiness and wretchedness mentioned in this narration are not merely based on a deterministic concept of divine decree, but are the result of parents’ conscious and responsible educational performance across three key levels, structured as a three-level model:.1The level of spouse selection based on ethical and educational criteria; .2 The level of observing religious protocols and conditions during conception; .3The level of special care (physical, psychological, and spiritual) during pregnancy. The main achievement of this research is offering a novel, responsibility-oriented reading of the mentioned Hadith, wherein the core narration is regarded as the semantic essence and logical outcome of the set of themes extracted from the detailed narrations of each level. This reading can serve as a basis for family-centered educational planning in Islamic societies and, by explaining the hierarchical and causal relationship between the core narration and other educational narrations, constitutes a step toward reducing deterministic interpretations of this Hadith. https://islamicedu.rihu.ac.ir/article_2463.html Introduction: In contemporary culture, the weakening connection between faith and religious practice among secondary school students highlights the need to design an effective Islamic educational model; this study aims to articulate such a model for secondary school students in Isfahan Province. Method: This study was conducted using a mixed-methods approach with an exploratory sequential design. In the qualitative phase, data were collected through interviews with 12 experts and 84 secondary school students in Isfahan Province and analyzed using grounded theory. In the quantitative phase, 382 students were selected through multistage cluster sampling and assessed using the Stark and Glock Religiosity Questionnaire and Mabed’s Religious Belief Practice Test. Findings: The qualitative findings indicated that engagement in religious practices results from the interaction of internal factors (heartfelt faith, the need for spirituality, and afterlife-oriented motivations) and external factors (family, school, and peers). Quantitative results showed a positive and significant relationship between dimensions of religious belief and religious practice as well as religious lifestyle (p < 0.01). Regression analysis revealed that the ritual dimension was the strongest predictor of religious practice and religious lifestyle. Path analysis indicated that religious practice had the greatest direct effect on religious lifestyle, and that religious beliefs strengthened students’ religious lifestyle both directly and indirectly through the mediating roles of experiential religious beliefs and religious practice (SRMR = 0.09). Conclusion: The educational model linking religious belief and practice is based on the interaction of internal and external factors, in which the family, school, and participation in religious rituals play a fundamental role in strengthening beliefs and shaping students’ religious lifestyles. https://islamicedu.rihu.ac.ir/article_2464.html Objective: The present study aims to identify the dimensions of classroom management based on Nahj al-Balagha and present a proposed model for training teacher students. Methodology: This qualitative research employed qualitative content analysis with an inductive approach. The research domain was Ibn Abi al-Hadid's commentary on Nahj al-Balagha, translated by Dr. Mahmoud Mahdavi Damghani (including aphorisms, letters, sermons, etc.). The sample for this research was purposefully selected from letters in which Amir al-Mu'minin (Imam Ali) conversed with administrators of the Islamic society. Subsequently, through repeated study of the selected letters, those pertaining to management, and especially classroom management, were chosen. In the coding phase, using the thematic analysis method, the management concepts and meanings hidden within these letters were identified and categorized. Ultimately, this research extracted 4 main dimensions (physical management, psychological-emotional management, behavioral management, educational methods management) and 9 indicators (order and rules, planning, environmental control and management, beliefs and attitudes, attention to psychological-emotional issues, dealing with negative behaviors, individual teacher characteristics, social behaviors and communications, teaching methods and techniques) as key elements of classroom management based on Nahj al-Balagha. Findings: The findings of this research indicate that utilizing the principles of Nahj al-Balagha in classroom management can, in addition to improving the quality of learning, lay the groundwork for training a generation with a correct understanding of Islamic values. Results: This research can serve as an indigenous and practical model for teachers and educational policymakers to promote the educational system. https://islamicedu.rihu.ac.ir/article_2467.html The concept of fitrah (innate nature) and inherent qualities of human beings—one of the central issues in the history of thought—has been introduced in the macro-level documents of Iran’s educational system, particularly in the Theoretical Foundations of the Fundamental Reform Document of Education, as the anthropological basis of education. The presupposition of a divine fitrah leads to a particular approach in the religious education of fundamental beliefs. Given the absence of a comprehensive critique of this interpretation of fitrah, the present study examines the theoretical perspectives underpinning the document’s conception of fitrah and evaluates it from this standpoint. These perspectives have been derived either by direct reference or through inference from the anthropological foundations of the document. The findings, derived through qualitative content analysis with a regressive analysis approach, indicate that this interpretation provides a distinct definition compared to the views of the mentioned thinkers, yet it faces challenges in four main areas: content, actualization, stability, and dimensions of fitrah. These challenges include conceptual confusion between the content-based and structural-based definition of fitrah; methodological inconsistency resulting from this confusion and the unwarranted transition from human inclination toward absolute perfection to the Absolute Perfection (God) in the content area; the risk of authoritarianism in the domain of actualization due to an overly positive conception of freedom, and the Ambiguity in the Relationship between Religion and Ethics from the Perspective of the Dimensions of Fitrah. These inconsistencies result in methodological ambiguities within educational programs. Accordingly, the study suggests revisiting the theoretical foundations to ensure coherence in religious education. https://islamicedu.rihu.ac.ir/article_2488.html The issue of student identity is a key challenge for educational systems in contemporary multicultural societies. In Iran, cultural policy-making in education is predominantly based on a uniform and ideological representation of official identity. Meanwhile, today’s adolescents live in diverse ethnic, linguistic, religious, and media environments, and possess a wide range of lived experiences. This gap between institutional identity and lived identity has led to generational alienation and reduced the effectiveness of the educational system. In such a context, the need for theoretical reconsideration of identity policies in schools—particularly through the lenses of power, culture, and education—becomes increasingly evident. This study adopts a qualitative, theoretical, and comparative-analytical approach, using inference-based analysis to examine and compare the views of ten prominent cultural and critical theorists—namely Gramsci, Adorno, Althusser, Foucault, Bourdieu, Habermas, Stuart Hall, Taylor, Bauman, and Turner—with the aim of extracting their policy implications for reforming identity policy-making in Iran’s educational system. The unit of analysis is the theories themselves and their core concepts related to identity and education. Findings indicate that current school identity policies in Iran focus largely on reinforcing official cultural order and monologue, thereby limiting cultural dialogue, acceptance of difference, and adolescent subjectivity. The extracted theoretical implications emphasize the need for participatory policy-making, promotion of cultural dialogue, acceptance of identity diversity, revision of curricular discourse, and redefinition of schools as arenas for the pluralistic representation of identity. https://islamicedu.rihu.ac.ir/article_2490.html Abstract Objective: Analyzing the integrating faith and education in higher education systems can facilitate scientific development alongside strengthening religious values. The purpose of this study is to present a visual model of integrating faith and education in research within Christian universities as a prerequisite for comparative studies of integrating faith and education in Islamic universities. Methodology: The statistical population of this study includes all research in the field of "Integrating Faith and Education" published in Christian universities and indexed in Google Scholar. A purposive sample was selected from published studies in Q1 and Q2 journals with the highest SJR rankings. Based on grounded theory, the selected articles were analyzed qualitatively and validated for reliability. Findings: After open and axial coding, the objectives, methods, and results of the selected articles include causal factors, contextual factors (religiosity), intervening factors , the core category (Integrating Faith and Education), strategies , and outcomes . Conclusion: The objectives, methods, and findings of research on Integrating Faith and Education within Christian universities are expressed in the visual model derived from grounded theory. It is recommended to develop a visual model of Integrating Faith and Education within Islamic universities and compare it through a comparative study. Such a comparative study of Integrating Faith and Education in Christian and Islamic universities can illuminate effective ways to strengthen faith and ethical foundations in higher education. https://islamicedu.rihu.ac.ir/article_2495.html The present study adopts a mixed-methods approach to systematically compare and analyze Iranian and interna-tional research on moral education curricula in schools. For this purpose, fifty scholarly articles—comprising 25 Persian-language studies published between 2015 and 2023 (1394–1402) and 25 English-language studies pub-lished between 2015 and 2024—were selected and analyzed based on criteria of academic rigor, direct relevance to moral education curricula, and full-text availability. The findings indicate that Iranian studies predominantly adopt religious, national, and traditional perspectives, emphasizing spiritual development, virtue-based ethics, and the transmission of Islamic values. In contrast, international research mainly focuses on the development of moral competencies, learner autonomy, critical thinking, dialogical approaches, and global citizenship. At the conceptual level, Iranian studies reveal challenges such as limited teacher competencies, centralized policymaking, and weak-nesses in assessment tools, whereas leading international contexts emphasize interactive learning environments, process-oriented assessment, and the integration of educational technologies. The study concludes that improving moral education curricula in Iran requires a theoretical reconstruction that integrates indigenous values with global innovations, enhances teachers’ professional competencies, and designs assessment systems aligned with students’ lived experiences and observable moral behaviors. https://islamicedu.rihu.ac.ir/article_2500.html Introduction This study addresses the gap between theories of religious aesthetics and their practical application in religious education. Four major Persian mystical texts—Ḥadīqat al-Ḥaqīqa, Kashf al-Maḥjūb, Moṣībat-nāmeh, and the Mathnawī—were selected as representative didactic religious texts to demonstrate how aesthetic experience can be mobilized in the service of religious education. Method The study employed a qualitative design using a thematic analysis approach. Themes were extracted through a hybrid inductive–deductive process. To ensure transparency and replicability, the analytical procedure was implemented through Python-based coding, including text preprocessing, identification of dominant themes, frequency calculation, and network-based co-occurrence analysis. Findings A total of 25 sub-themes were identified. The cognitive/exploratory dimension accounted for the largest share (41.9%), followed by the contextual/audience-dependent dimension (31.5%), the formal/expressive dimension (14.4%), and the emotional/affective dimension (10%); ambiguous cases constituted only 2.2%. Co-occurrence analysis revealed that religious understanding is most effective when accompanied by affective arousal (cognitive × emotional = 14). Formal innovations were shown to play a key role in intensifying affect (formal × emotional = 13), while modes of expression exert a direct influence on contextual interpretation (contextual × formal = 10; cognitive × contextual = 8). Based on these relationships, a five-stage instructional model for religious education is proposed: (1) an initial brief affective stimulus, (2) formulation of an exploratory problem, (3) guided engagement with multi-contextual understanding, (4) meaningful formal re-creation accompanied by concise analytical explanation, and (5) closure with an open-ended problem to sustain conceptual inquiry. Within this model, aesthetic pleasure is not treated as an end in itself but as a mediating mechanism for deepening religious understanding and inference. https://islamicedu.rihu.ac.ir/article_2505.html The creation and harmonious and balanced development of the dimensions of adolescent identity is always one of the most important concerns of educational systems. One of the most widely used educational tools is textbooks. The main issue of this research is the content analysis of "identity studies" in junior and senior high school textbooks in order to determine what teachings the education system has explicitly and transparently considered for the most important issue of adolescence, which is the issue of identity. This research is library-based in terms of data collection, critical and decision-making in terms of approach, and based on content analysis in terms of method. In this research, all junior high school textbooks and all common books in most disciplines in senior high school in the academic year 1402-1403 were examined. The results showed that the network of identity studies themes in the selected books consists of four major categories: "what is identity", "how is identity", "individual identity", and "social identity". In terms of comprehensiveness, identity studies in the selected books do not provide a comprehensive view for students. Regarding the power of overlap, the results showed that the overlap necessary to form a network of identity has not occurred, at least at the level of educational concepts. Also, in terms of up-to-dateness and efficiency, the topic of digital identity or online identity, which is needed by adolescents, has been neglected. https://islamicedu.rihu.ac.ir/article_2512.html Abstract (approximately Women, as the primary educators within the family, play a fundamental role in shaping the religious and ethical character of future generations. This study aims to clarify and analyze the “role of women’s rationality in the religious education of the family” from the perspective of Ayatollah Khamenei. The research employs a qualitative, descriptive–analytical approach, and the data were collected and coded from his statements, works, and messages between 1981 and 2021. The findings indicate that, in the ideological framework of the Leader, women’s rationality functions as a multidimensional force integrating cognitive (religious understanding, analysis of realities, and problem-solving), emotional (management of affection, creating psychological balance, and fostering constructive family relationships), ethical (manifestation of virtues and practical behavior based on values), and social (cultural guidance and educating the younger generation with civilizational insight) dimensions within religious education. According to this perspective, women’s rationality, grounded in divine knowledge and civilizational vision, plays a strategic role in reinforcing religious identity, strengthening practical commitment, and culturally safeguarding the family. The innovation of this study lies in systematically reexamining the concept of “women’s rationality” in Ayatollah Khamenei’s statements and presenting an integrated model for religious education in contemporary social and cultural contexts.Keywords: Women’s rationality, religious education, Ayatollah Khamenei, qualitative content analysis, Islamic https://islamicedu.rihu.ac.ir/article_2515.html Social and cultural changes in recent years have confronted the status of teachers with numerous challenges. The present study was conducted with the aim of identifying the challenges and the factors influencing the decline of teacher authority in upper secondary schools. This study was carried out with a qualitative approach and by using the phenomenological method. A sample of 23 teachers who were teaching in the academic year 2024–2025 in upper secondary schools of Semnan city, Iran was selected purposefully and, and semi-structured interviews were conducted with them. The data were analyzed through thematic analysis. The data analysis led to the extraction of six main themes:(1) Decline of teacher authority: indicating the noticeable weakening of the position and influence of teachers in the educational environment.(2) Teacher-related factors: lack of scientific updating, decrease in motivation, inability to create effective communication with students, and the emergence of certain unprofessional behaviors.(3) Student-related factors: cultural and generational changes, the wide influence of virtual space, and the increasing occurrence of deviant behaviors in school.(4) Family-related factors: insufficient parental support, decreasing respect of families toward teachers, and the weakening of home–school cooperation.(5) Social factors: decline in the social status of teachers, their negative representation in the media, and the diminishing social role-modeling of teachers.(6) Structural factors: weaknesses in educational management, administrative and bureaucratic pressures, lack of facilities, and ineffectiveness of the macro-policies of the educational system. Based on the findings, the reconstruction of the teacher’s status requires comprehensive planning, coordinated policymaking, and the implementation of purposeful actions at each of these levels. https://islamicedu.rihu.ac.ir/article_2531.html ObjectiveThe present study aimed to identify the practical themes and components of the Islamic master–disciple relationship (shāgerd-parvari) for school teachers, with the purpose of cultivating a religious, self-aware, committed, and resilient generation capable of confronting cultural, identity-related, and spiritual challenges arising from modern lifestyles. By restoring the teacher’s role from a mechanical transmitter of knowledge to a moral and spiritual educator, this study integrates contemporary societal conditions with indigenous Iranian–Islamic educational principles. Unlike previous research that addressed either theoretical texts or modern challenges in isolation, the present study examines both dimensions simultaneously within the context of Iranian schools.Materials and MethodsThis qualitative study employed two complementary approaches: documentary thematic analysis and descriptive–interpretive phenomenology. In the documentary section, peer-reviewed articles related to Islamic education and the master–disciple relationship were screened in two stages and analyzed using Braun and Clarke’s six-step thematic analysis method. In the phenomenological section, semi-structured interviews were conducted with experts in Islamic education selected through purposive and snowball sampling until theoretical saturation was reached (n=10). Interview data were analyzed using Colaizzi’s seven-step method. Trustworthiness was ensured based on Lincoln and Guba’s criteria.ResultsThe findings revealed ten key and practical themes of Islamic master–disciple relationship for Iranian school teachers: teacher as moral role model, trustworthiness and responsibility, sincerity and honesty, ethical educational climate, up-to-date knowledge and skill orientation, responsible affection, humility and respect for students, reform-oriented guidance, patience and forbearance, and justice and fairness.ConclusionThis study proposes a coherent ten-component Islamic master–disciple system rooted in Iranian–Islamic culture and responsive to contemporary societal challenges, with strong potential for application in teacher education, in-service training, and performance evaluation. https://islamicedu.rihu.ac.ir/article_2539.html Marital infidelity is considered one of the main causes of marital conflicts and divorce, and preventing it can play a fundamental role in maintaining the stability of married life. This study was conducted with the aim of designing and developing an educational package for the prevention of marital infidelity based on Islamic teachings. The research population consisted of verses of the Holy Quran and authentic narrations from reliable Islamic sources. A purposive sampling method based on the theoretical sampling approach proposed by Glaser and Strauss was employed. The method used in this study was qualitative content analysis. To ensure content validity, the criteria of credibility, transferability, dependability, confirmability, and trustworthiness proposed by Guba and Lincoln were applied. Based on the findings obtained from the analysis of religious texts (the Quran and narrations), thirty-three factors contributing to marital infidelity were identified, including fifteen individual factors and eighteen relational factors. Considering these factors, a twelve-session educational package was extracted, addressing various individual and relational dimensions. This package was reviewed and approved by experts. Accordingly, providing this educational package to young couples can be effective in preventing marital infidelity and promoting marital stability https://islamicedu.rihu.ac.ir/article_2540.html ترجمه متن به انگلیسی: The spiritual education of children, particularly in the realm of prayer (salat) as the most central practical act of worship, is among the fundamental challenges facing contemporary Islamic societies. This research aims to discover and elucidate a coherent system for child-centered prayer education within Shia narrative sources, employing an interdisciplinary approach within the framework of "Educational Jurisprudence" (Fiqh al-Tarbiyah). Utilizing a mixed-methods approach, the study combines qualitative content analysis of relevant documentary narrations (with a purposive sample drawn from the collection of narrations in the book "Wasā'il al-Shīʿah") and a juristic-inferential (ijtihādi-istinbāṭī) method emphasizing contextual evidence. Centering on a detailed narration, the article analyzes the gradual progression of prayer education from birth to the threshold of puberty in five interconnected stages: 1. The period of indirect groundwork and fostering familiarity (birth to three years old), 2. The period of teaching basic concepts (three to five years old), 3. The period of simple, non-obligatory practical training (five to seven years old), 4. The period of practical training with gentle supervision (seven to nine years old), and 5. The period of calculated obligation and discipline (nine to fourteen years old). The findings indicate that these stages are designed basedon awise understanding of the child's developmental phases and are governed by three key principles:"gradualism" (tadrīj), "gentleness and tolerance" (rifq wa mudārā), and "consideration of the learner's capacityand circumstances." The outcome of this analysis is the presentation of an indigenous, evidence-based, and rational model for religious education, which can serve as a roadmap for parents, educators, and educational planners, representing a step towards bringing jurisprudence and educational sciences closer together https://islamicedu.rihu.ac.ir/article_2544.html Understanding aesthetics in moral and spiritual experiences is an important aspect of human education that promotes the cognitive sphere, expands knowledge and awareness, and directs the human tendency to love and seek beauty in order to discover truths and acquire perfection and resemble absolute beauty.This study addresses the significant challenge of fostering moral and spiritual aesthetic competencies, arguing that neglecting these can lead to a substantial gap in aesthetic education. It begins by analytically defining these competencies based on the developmental documents of the Iranian education system. Subsequently, employing a reconstructed form of Frankena's practical inference, the research deduces the corresponding educational principles. Key aesthetic competencies identified include a developed aesthetic instinct, the ability to recognize and comprehend divine beauty in everyday life, the purposeful application of moral and spiritual beauty in speech and action, the belief in beauty-loving and beauty-seeking as core components of divine human nature, and the skill of acquiring perfectionist aesthetic experiences. The derived educational principles emphasize the superiority of rationality over sensibility, the promotion of aesthetic sensitivity from lower to higher levels, responsibility and a sense of duty, the teleological nature of creation's beauties, attention to intelligible and spiritual beauties, moral and spiritual commitment, the sublimation and exaltation of aesthetic emotions, and the integration and synergy of aesthetic competencies. https://islamicedu.rihu.ac.ir/article_2557.html In Iranian society, this concept has always been one of the fundamental concerns of the people and policymakers.This study, employing a conceptual-analytical approach, elucidates the phenomenon of "educational marginalization" as a latent and chronic form of injustice in school education. Based on the proposed theoretical framework of educational justice, equitable access to school education comprises three dimensions: access, engagement, and outcomes. Educational marginalization occurs when groups of children, due to a lack of social sensitivity and systemic neglect stemming from cultural, economic, or structural factors, are deprived of one or more dimensions of this social good. Findings indicate that instances such as working children, street children, bilingual students, girls from deprived areas, and children with disabilities in Iran are exposed to this condition. The study concludes that educational marginalization is not merely an educational issue but a social and ethical challenge, addressing which requires revising inclusion policies, promoting inclusive education, and designing curricula responsive to learner diversity. The most important and fundamental solution to confronting marginalization is to increase the sensitivity of the government and the state to social justice. The government and the state must be responsible for the optimal distribution of the greater good of school education. https://islamicedu.rihu.ac.ir/article_2558.html Abstract In contemporary society, the transmission of religious values to adolescents faces numerous complexities due to social, cultural, and cognitive changes. This study aimed to analyze the challenges parents encounter in transmitting religious values to adolescents and to propose solutions. The research employed a qualitative approach based on descriptive phenomenology. The sample consisted of 15 parents of adolescents (aged 13-18 years), selected through purposeful sampling until theoretical saturation was reached. The data collection tool was in-depth interviews. The findings revealed that the challenges can be classified into four main categories: 1) generational gap and differences in worldviews, 2) social and cultural challenges, 3) communicational and psychological challenges, and 4) structural and environmental challenges. The primary barriers identified included adolescent resistance to religious values due to interpretative differences, the influence of cyberspace and media, the lack of communication skills among parents, and social and cultural conflicts. The study concluded that for the successful transmission of religious values, parents need to enhance their communication skills and adopt educational methods tailored to the needs of adolescents. Furthermore, educational and religious institutions must play a more active role in reinforcing religious values to prevent a religious identity crisis among the new generation. https://islamicedu.rihu.ac.ir/article_2559.html In the era of late modernity and the dominance of the digital ecosystem, the family institution faces novel ontological challenges that have disrupted traditional socialization mechanisms. This study, through a phenomenological exploration of parent-child interactions, elucidates the mechanism of developmental stagnation and presents a comprehensive model grounded in Islamic teachings and modern psychological findings to enhance children's mental well-being. The research employed an exploratory sequential mixed-methods approach. In the qualitative phase, using grounded theory and in-depth interviews with 20 parents and 7 experts, the mechanism of developmental stagnation was explicated and an initial model was designed. In the quantitative phase, the model's content validity was assessed using the Lawshe ratio with feedback from an expert panel. Qualitative content analysis revealed a significant model incongruence between parents' normative discourse and their existential behavior. Findings indicate that parents' constant oscillation between passivity, aggression, and activity creates an ambiguous environment for the child. This leads to the phenomenon of developmental stagnation—a halt in emotional and social growth—through the chronic activation of the threat-monitoring system. In response, technique-driven interventions prove ineffective, necessitating a shift towards a paradigm based on existential integrity. The final proposed model, centered on the principle of veracity (Sidq) and built upon six pillars (religious values, the parental role model, safeguarding innate nature (Fitra), insight, ethics, and psychological well-being), was formulated. This model demonstrates that only through a complete alignment of word and deed and the restoration of the parents' role-model authority can the ambiguity of modernity be overcome, thereby ensuring the harmonious development of the future generation. https://islamicedu.rihu.ac.ir/article_2566.html **Abstract** The purpose of this study is to analyze the dialectical relationships among three fundamental human dimensions—cognition, disposition, and action—from the perspective of Islamic education. This research adopts a descriptive–analytical approach and is based on library studies. The findings indicate that these three dimensions do not operate merely within a linear and one-way framework; rather, they continuously influence one another through reciprocal and feedback-based interactions. In the first stage, the initial logical structure of these dimensions and their educational implications are examined. Subsequently, the educational dialectics of action in strengthening cognition, consolidating memory, enhancing concentration, and promoting epistemic openness are analyzed. The study then elucidates the role of action in motivation building, directing needs, the process of habit formation, cultivating positive emotions, and moderating negative emotions. In the final section, the dialectical effects of dispositions on concentration, learning, memory, reasoning and judgment, goal setting, and innate perception are discussed, demonstrating that dispositions can either facilitate or hinder the process of understanding. The results suggest that the effectiveness or failure of educational practice depends not only on attention to the linear progression of cognition, disposition, and action, but also on a careful consideration of their dynamic and dialectical interactions. https://islamicedu.rihu.ac.ir/article_2570.html Schools in Iran are considered one of the main contexts for introducing and explaining the values associated with the Islamic Revolution. Nevertheless, the everyday experiences of teachers and students in this process have received limited attention. Using a qualitative approach grounded in interpretive phenomenology, this study explores how these values are represented and experienced in the school environment. Participants included 28 teachers and students from three provinces with different cultural backgrounds who were selected through purposive sampling. Data were collected through semi‑structured interviews and analyzed using Braun and Clarke’s thematic analysis with an emphasis on interpreting lived experiences.The findings indicate that the representation of values in schools occurs at three levels. The formal level is reflected in textbooks, curricula, and school ceremonies. The interactive level relates to the ways teachers and school administrators interact with students in everyday school life. The lived‑experience level is shaped by factors such as family, media, new communication networks, and peer culture. The interaction of these levels plays an important role in shaping students’ understanding of and attitudes toward these values.The results suggest that value transmission in schools is a multidimensional process embedded in broader social contexts.