JOURNAL OF ISLAMIC EDUCATION
Year:2018 | Volume:26 | Issue:39 |Papers Count:6

The purpose of this study is to compare the educational implications of aesthetics from the viewpoints of Allameh J’ afari and Dewey to achieve a deeper understanding of the art and aesthetics and various aspects of aesthetical training. This is a theoretical research, which employs conceptual analysis, training and adaptation. Comparing the views of Ja'fari and Dewey on esthetics, this research tries to identify their educational implications and to distinguish their views in this regard. Regarding this goal, the fundamental question of this research relates to the similarities and differences between the aesthetical educational implications of J’ afari and Dewey. The results indicated that both scholars have a common view in asserting the necessity of aesthetic education. In terms of the definition of aesthetic education, they both consider art as including aesthetics, and aesthetical education much broader than artistic education. Dewey considers aesthetic education as a meta-curriculum phenomena in nature, which is different from the prioritization of religious and ethical education in aesthetical education in J’ afari's view. Both scholars share the final goal, the promotion of the interests of aesthetic traits, and intermediate goals including the fostering of innovation, creativity, and imagination, but they present different ideas in terms of growth. In the issues relating to instructors, pupils, and curriculum, despite sharing some views, they present quite different views regarding the relationship between man and God, and the origin and destination of the universe. In the issues relating to teaching methodology, both acknowledge considering the intentions and requirements of the pupils and orientation of the methods towards discovery and search. However, in addition to question orientation, J’ afari takes into consideration the methods that regards the universe as verses indicating the existence of God.

This study is intended to analyze educational approaches of modern and postmodern feminism and their criticism based on Islamic education through comparative and critical analysis methods. Research findings indicate that the equality of women and men, the pursuit of universal and comprehensive views, the emphasis on cultural criticism and resistance against gender dualism are focused in educational modern feminism. Postmodern feminism concentrates on the principle of difference among people, especially those of men and women, doubt in the general narratives, strengthening of discourse and deconstructionism. While removing a number of obstacles and problems from women and granting them some rights, modern and postmodern educational feminism create complications and challenges for humanity and especially for women, which can be criticized on the basis of Islamic teachings. These criticisms relate to issues such as modern feminism’ s ignorance of the differences between men and women in line with proportionality orientation, relativism and instability of moral values, different goals for acquiring knowledge in the educational teachings of feminism (both modern and postmodern) and Islam, and extreme assertion of postmodern feminism on discourse rather than practice as well as the objectivity and fading of family as the main educational center in modern feminism.

The holy religion of Islam has proposed precise and truthful instructions for all human affairs, especially for parenting children. Parenting styles are important issues about which lots of studies have been conducted in the West. The purpose of this research is to compare parenting styles of the West and those of Islam based on a Hadith by the holy prophet (pbuh). This is a comparative qualitative research which brings about applied results and follows an exploration purpose conducted through George F. Brady method. The findings revealed that there is a perfect match between the facilitator, authoritarian and connive styles and the definition, interpretation and concept of the terms Sayyed (master), Abd (servant), and Azad (free) in the Hadith. However, there is a slight difference between the authoritative style and the Vazir (advisor) style. Moreover, the Western theory considers the authoritative style suitable for all ages, while the Hadith considers each of these styles proper for a certain age. The results indicate that this Hadith is potentially appropriate to be introduced as the Islamic style of Prophet Muhammad (pbuh) for the Islamic countries and even for the whole world.

This research is aimed at investigating pornography as one of the challenges of sexual education in the era of information technology. It is also intended to identify strategies of Islam to deal with this this phenomenon. Three questions are raised to achieve the research goals: 1. What is pornography and how does it affect people? 2. What is sexual education in the Islamic perspective? 3. What are the solutions suggested by the Islamic notions for preventing pornography? A descriptive-analytical method was used in this research for answering these questions. The findings showed that pornography is introduced as a visual or verbal representation of sexual behaviors aimed at satisfying the sexual intentions of others. It is commonly presented in various forms, including photos, stories, video files and short animations on the internet, resulting in abnormal sexual satisfaction of the searchers. Pornography provides a ground through images, movies and stories by which sexual desires of watchers are pleased. Web sites are the earliest and most common form of access to pornography on the internet. Three essential factors including ease of access, low price and anonymity have made internet a common source in the field of sexuality. Pornography brings about many physical and psychological effects including aggressive behavior, impulsiveness, hostility towards women, promiscuity, rape, sexual violence, diversityism, betrayal of the spouse, incestuousness, persistent feeling of guilt and sexual offenses against children. In Islam, sexual education contains a set of educational measures related to sexual instinct, including guidance, control, moderation, and systematization of sexual instinct, which brings about maintenance of physical and mental health, chastity, virtue, and human dignity. Based on the findings of this research, the methods for preventing pornography in accordance with Islamic concepts can be presented in two areas: the methods that are set for the context of virtue, and methods in the domain of the concept of avoidance. Strategies for virtue include: 1. Controlling the senses, 2. Making aware 3. Eye opening warnings 4. Ashamedness and upsurge of faith and 5. Performing worship. Avoidance strategies include: 1. Enrichment of the leisure time, 2. Paving the way for marriage, 3. Controlling friendships and socializing. pornography, sexual education.

The problem of the gap between science and ethical practice has long been dealt with by religious instructions as well as by many philosophers and scholars. Socrates and Plato regarded knowledge the same as virtue, and believed that if man possesses the knowledge of good and evil, that would suffice him to avoid evil and to perform good deeds. Aristotle did not agree with them. He believed that weakness of the will creates a gap and distance between knowledge and practice. According to Aristotle, correct instruction and good habit making do not suffice to fill the gap between knowledge and moral practice. Some theologians, however, believe that faith can solve the problem. They propose that performing good deeds and avoiding evil conducts, require faith in God as well as mastery in knowledge. If knowledge comes with faith, it leads to practice; otherwise, it fails. This descriptive-analytic research is aimed at providing a solution to the problem of the gap between theoretical and applied ethics. It has led to the idea that, ignoring minor exceptions and seeking to present an ethical and anthropological rule, the structure of man, which is the product of genetic traits, training, and the environment, is the most influential factor on human performance. Anything which is practiced in childhood and adolescence through training, and has turned into a habit will never leave man up to his death. As a result, we can look for a solution to fill the gap between knowledge and practice in the genuine structure of man.

The main purpose of this research is to assess the rate of practicing Islamic norms by high school boy students. Due to the nature of the subject and the research goals, combined exploratory method is used for this research. The statistical population of this study includes all second-grade high school boy students in Tehran from whom 389 were selected as the sample through cluster sampling method according to Morgan's table. Since this research is a combined one, a sample of 16 faculty members and 15 students were selected for the purpose of interviewing through purposive (volunteer) sampling at the qualitative stage. Interviews and questionnaires were used for data collection. The obtained data were analyzed using descriptive and inferential statistics. The results indicated that high school boy students strongly adhered Islamic norms in terms of clothing and appearance, and paying attention to their duties. However, in terms of observing the religious rites, courtesy towards the manager, teachers and other school staff, commitment to ethics and good behavior with other students, and hygiene and cleanliness of the school environment, they were weak in fulfilling Islamic norms. The findings of the research makes us conclude that applying the proposed practical strategies and providing appropriate educational environment in high schools, will facilitate the practice of Islamic norms among students.