Educational Jurisprudence Studies

Original Article

A jurisprudential study of the limits of doctrinal education on the principle of monotheism

Ali Zare Qaramaleki; Qadirali Shams

Volume 13, Issue 25 , August 2026, Pages 7-27

https://doi.org/10.22034/mft.2026.22109.1478

Abstract

Objective: This study aims to determine the "limits of religious education concerning the principle of monotheism (tawḥīd)" from a jurisprudential (fiqhī) perspective. Given ... Read More Objective: This study aims to determine the "limits of religious education concerning the principle of monotheism (tawḥīd)" from a jurisprudential (fiqhī) perspective. Given the responsibility of parents and educators in the religious education of children, the main question is what amount of knowledge related to God (His essence, oneness, and attributes) must be taught as obligatory, and what amount falls outside the scope of obligation. Method: This research was conducted using an inferential method with an ijtihādī approach. First, the requirements of the practical principle (al-barāʾah and al-iḥtiyāṭ) and general educational proofs (verses and comprehensive traditions on education, as well as rules such as guiding the ignorant and guidance) were examined. Next, specific proofs including reason, Qur'anic verses, consensus (ijmāʿ), the established practice of the religious community (irtikāz al-mutasharriʿah), and three categories of traditions related to knowledge of God's essence, oneness, and attributes were evaluated in terms of their chains of transmission (sanad) and implications (dalālah). Finally, by synthesizing the proofs, the obligatory limits of religious education were deduced. Results: The practical principle of iḥtiyāṭ (precaution) necessitates that caution be observed in religious education. General educational proofs indicate the obligation of education in principle but do not specify its precise limits. Among the specific proofs, rational arguments (the obligation to thank the benefactor and the avoidance of probable harm) only require a general and summary knowledge of God. Qur'anic verses primarily address the consequences of disbelief. Documented consensus (ijmāʿ madrakī) and irtikāz al-mutasharriʿah lack sufficient validity for determining detailed limits. Authentic traditions (the first and second categories) indicate the obligation of knowing God's essence and oneness through the testimony "Lā ilāha illā Allāh." A contextual analysis of these traditions shows that this testimony necessarily entails knowledge of a set of key divine attributes (life, knowledge, power, wisdom, and sovereignty) that distinguish the true object of worship from false ones. Conclusion: The obligatory limit in the religious education of monotheism consists of a general knowledge of God's essence and oneness, along with teaching the attributes that play a role in realizing true servitude ('ubūdiyyah). Detailed knowledge of all divine attributes and the higher levels of monotheism is not obligatory.

Original Article

The role of parents in their children's prayers, with emphasis on the evidence for commanding prayer.

hojjatollah dehghani

Volume 13, Issue 25 , August 2026, Pages 28-48

https://doi.org/10.22034/mft.2026.20642.1450

Abstract

Objective: This study aims to examine the jurisprudential basis of parents’ responsibility for commanding their children to perform prayer and to determine the scope and educational ... Read More Objective: This study aims to examine the jurisprudential basis of parents’ responsibility for commanding their children to perform prayer and to determine the scope and educational structure of this responsibility. The central question is whether the available Islamic textual evidence establishes a specific responsibility for parents to command their children to pray and, if so, how this responsibility can be understood within a gradual and systematic process of religious upbringing. Method: The study employs an analytical-inferential method based on library research, drawing on the Qur’an, hadiths, jurisprudential works, and relevant rijāl sources. Textual evidence on children’s prayer instruction was collected and classified into three categories: (1) explicit texts identifying parents or guardians as responsible for prayer instruction; (2) implicit evidence of parental responsibility; and (3) narrations concerning children’s performance or combination of prayers. Results: The analysis indicates that the available textual evidence supports parental responsibility for commanding children to pray through both explicit and implicit indications. Explicit narrations directly establish the responsibility of parents or guardians for prayer instruction, while other reports support this responsibility indirectly by describing the process of teaching and training children. Narrations concerning the gradual instruction of children and the facilitative practice of combining prayers further demonstrate that prayer education is not conceived as a uniform obligation applied identically throughout childhood. Rather, the evidence supports a gradual educational process that takes account of children’s developing capacities. Conclusion: The analysis shows that Islamic textual evidence establishes parental responsibility for commanding children to pray through both explicit and implicit indications. The narrations also demonstrate that prayer education is not a uniform obligation throughout childhood but a gradual process adapted to children’s developing capacities. Accordingly, a three-stage model is proposed: cognitive preparation before the age of seven, practical initiation after acquiring a basic understanding of prayer, and reinforcement of commitment from the age of nine through appropriate preventive and disciplinary measures. Thus, parental responsibility for prayer education is grounded in jurisprudential evidence and implemented through a structured process that progresses

Original Article

An Educational Analysis of Ruku and Sujud in Individual and Social Development

Reza Shakeri roudbaraki

Volume 13, Issue 25 , August 2026, Pages 50-72

https://doi.org/10.22034/mft.2026.23365.1527

Abstract

Objective: This study examines the educational dimensions of the jurisprudential rulings governing rukuʿ (bowing) and sujud (prostration) in Islamic prayer, and their effects on individual ... Read More Objective: This study examines the educational dimensions of the jurisprudential rulings governing rukuʿ (bowing) and sujud (prostration) in Islamic prayer, and their effects on individual and social development. As a central pillar of Islam, prayer comprises jurisprudential rulings that, when properly understood, can serve as effective means of personal and social cultivation. This study focuses on the educational dimensions of the two components of prayer: rukuʿ and sujud. Method: Using a descriptive-analytical method and drawing on jurisprudential, hadith, and educational sources, the study analyzes the rulings pertaining to rukuʿ and sujud and their educational implications. Its central research question is how the jurisprudential rulings governing rukuʿ and sujud can function as a comprehensive educational framework for personal cultivation and social development. The study proceeds from the hypothesis that, beyond their devotional dimension, rukuʿ and sujud constitute valuable practices in humility, discipline, self-knowledge, and connection with God, thereby contributing to the formation of a cohesive and committed society. Results: The findings indicate that, by emphasizing humility, obedience, discipline, and connection with God, rukuʿ and sujud can serve as powerful means of personal and social cultivation. These jurisprudential practices can contribute to the formation of a religiously oriented and socially advanced society by fostering harmony, promoting equality, and strengthening ethical values. Conclusions: Rukuʿ and sujud are not merely devotional acts; they may also be understood as comprehensive educational practices that cultivate individual and social dimensions of human development. Their jurisprudential rulings contribute to humility, discipline, equality, and social solidarity. Proper observance of these components of prayer can help foster a society characterized by humility, order, and commitment to divine values.

Original Article

Explaining the Indicators of the Islamic Justice Approach to Life and Its Functions in the Education

Mohammad fayaz; Majid Toroghi

Volume 13, Issue 25 , August 2026, Pages 74-95

https://doi.org/10.22034/mft.2026.22952.1503

Abstract

Objective: Explaining the Islamic justice-oriented approach in society is of great importance, because the realization of this ideal has always been one of the main aspirations ... Read More Objective: Explaining the Islamic justice-oriented approach in society is of great importance, because the realization of this ideal has always been one of the main aspirations and desires of concerned human beings throughout history, and it influences the improvement of all dimensions of human life. The necessity of implementing justice in human society is further emphasized by the fact that this has been one of the primary goals of the divine prophets. Therefore, it is essential to examine its indicators and functions at both the individual and societal levels. The purpose of this stady is to investigate the indicators of Islamic justice-based approach in personal and social life and itsfunction in education. Method: Thus, using a descriptive-analytical method and drawing from Quranic and narrative sources, this research seeks to explain the characteristics of Islamic justice-orientation in order to clarify what the most important indicators of justice-orientation and its educational functions are, according to Islamic and jurisprudential sources, and how they are explained. Results: The findings of this research indicate that the most important characteristics of the justice-oriented approach are: desirability, guidance, rule of law, and comprehensiveness. "Desirability" means that the realization of justice in society and the educational system should be regarded as a goal. From purposiveness derive guidance and rule of law; through just law, society is guided toward comfort and welfare. At the same time, justice is comprehensive and flows through various sectors of human social life. Justice is also addressed in many jurisprudential issues; establishing justice in collective worship—such as Friday prayer leaders—and implementing just rulings in society is essential. Thus, the position of justice in jurisprudence is significant, and a just perspective is necessary across different areas of jurisprudence. Conclusion: The educational functions of justice can be explained in both individual and social dimensions. Competence in personal affairs, nurturing a committed and responsible force, and the welfare of the people in the social sphere are among the most important educational applications. In the shadow of justice, a responsible, accountable, and committed individual is raised in social affairs, and the outcome is societal comfort.

Original Article

The Duties of the Islamic Government in Fostering Social Order and Discipline in Children and Adolescents

sayed sakhidad mosavi; muhammad latif mutahari

Volume 13, Issue 25 , August 2026, Pages 96-122

https://doi.org/10.22034/mft.2026.21234.1452

Abstract

Objective:Social order and discipline, as one of the fundamental pillars of a flourishing and dynamic society, are rooted in the proper education of the future generation. Therefore, ... Read More

Original Article

Examining the Educator's Silence Regarding the Learner's Transgressions in Educational Conflicts from the Perspective of the Jurisprudence of Education

ahmad saeidi; javad mohammadi

Volume 13, Issue 25 , August 2026, Pages 122-145

https://doi.org/10.22034/mft.2026.21607.1464

Abstract

Objective: “This research aims to examine the jurisprudential ruling on an educator's silence regarding some of the learner's sins in situations of educational conflict (tazāḥum), ... Read More Objective: “This research aims to examine the jurisprudential ruling on an educator's silence regarding some of the learner's sins in situations of educational conflict (tazāḥum), particularly when the learner is involved in multiple sins and lacks the capacity to accept simultaneous prohibition of all of them, and when the educator's silence may be perceived by the learner as implicit permission to commit sins. Method: Employing an analytical‑ijtihādī method and qualitative content analysis of the documentary type, the article first defines key concepts, then systematically examines and critically assesses the opposing arguments (such as the prohibition of permission to sin, abandonment of forbidding wrong, heresy, implication of sin, and aiding in transgression) as well as the supporting arguments (including the principle of gradualism in education and narrations concerning the gradual legislative process of Islamic rulings). Results: The analysis of the evidence indicates that when the educator is certain that simultaneous prohibition will be ineffective or fears that the learner will relapse into greater sins, the obligation of forbidding wrong and guiding the ignorant is lifted. Furthermore, concepts such as heresy, implication of sin, and aiding in transgression do not apply to the educator's silence. On the supporting side, narrations concerning the gradual prohibition of wine, along with the principle of gradualism, confirm that maintaining the learner's engagement with religion and preventing their spiritual ruin takes precedence over the mere performance of certain specific acts. Conclusion: Under conditions of educational conflict, the educator's temporary silence regarding some sins and focusing on prohibiting a specific sin is not only permissible but also aligns with the educational wisdom of Islam and serves to preserve the learner's connection to religion and prevent their spiritual destruction. This permission is not a legal (sharʿī) authorization but a temporary educational concession to facilitate a gradual process of reform. Within the boundaries of Islamic law, this approach offers a practical solution to the real‑world challenges faced by educators in religious education.

Original Article

The Jurisprudential Foundations of the Islamic Model of Economic-Livelihood Education

abdullah ansari; Majid Toroghi; Hossein Karamad

Volume 13, Issue 25 , August 2026, Pages 146-152

https://doi.org/10.22034/mft.2026.21875.1471

Abstract

Objective: article aims to explain and analyze the jurisprudential foundations of the Islamic model of economic and livelihood education. In an era in which materialistic lifestyles ... Read More Objective: article aims to explain and analyze the jurisprudential foundations of the Islamic model of economic and livelihood education. In an era in which materialistic lifestyles and consumerism have challenged ethical and spiritual values, returning to the authentic teachings of Islam, particularly in the field of economics and livelihood, appears to be necessary and imperative. As a comprehensive religion, Islam provides a complete framework for organizing individual and social life, in which economic and livelihood education constitutes one of its fundamental pillars. Method: This study, using a descriptive–analytical method and drawing upon the primary sources of Islamic jurisprudence, namely the Holy Qur'an and the Sunnah of the Infallible Imams (peace be upon them), as well as the views of eminent Muslim jurists, examines the components and fundamental principles of this model. In this regard, the key concepts of education, economics, and livelihood are first defined from the Islamic perspective, and their relationship with one another is clarified. Subsequently, the ontological and anthropological foundations that constitute the underlying basis of this model are explored. Findings: Thereafter, jurisprudential principles such as the distinction between lawful (halal) and unlawful (haram), the necessity of work and productive effort, the obligation of infaq (charitable spending), the prohibition of riba (usury), contentment (qana'ah), the avoidance of extravagance (israf), and economic justice are examined as the principal foundations of this educational model, and its practical components in the fields of business, consumption, and social responsibilities are explained. Finally, the individual and social functions of this model in terms of piety (taqwa), financial independence, psychological well-being, social justice, and social solidarity are emphasized, and the necessity of implementing this model in contemporary life is highlighted. Conclusion: The findings of this study indicate that Islamic economic and livelihood education, relying on the rich foundations of Islamic jurisprudence, provides a comprehensive approach to achieving both worldly prosperity and eternal salvation, as well as realizing a healthy, dynamic, and just society.

Original Article

A Juridical and Legal Analysis of the Educational Role in Child Custody

abdolsamad aliabadi; elhamsadat rezvani

Volume 13, Issue 25 , August 2026, Pages 154-178

https://doi.org/10.22034/mft.2026.22017.1475

Abstract

Objective: Custody is one of the important concepts in the Iranian jurisprudential and legal system, which has mostly focused on providing the material needs and physical care of the ... Read More Objective: Custody is one of the important concepts in the Iranian jurisprudential and legal system, which has mostly focused on providing the material needs and physical care of the child. However, it appears that in Islamic jurisprudence and law, upbringing has often been considered an element separate from custody and has received less thorough examination. As a result, custody has frequently been limited to its practical and financial aspects, while its educational dimension has not been adequately clarified. Accordingly, the main objective of this study is to examine whether custody includes the upbringing of the child or not. Method: This research was conducted using a descriptive–analytical method based on jurisprudential and legal sources. In this regard, the existing viewpoints concerning the relationship between custody and upbringing were examined, analyzed, and compared in order to clarify the position of upbringing within the concept of custody. Results: The analysis of the existing perspectives indicates that two main theories exist in this field. The non‑inclusion theory argues that custody is limited to the maintenance and provision of the child’s physical needs, and that upbringing is an independent matter. In contrast, the inclusion theory maintains that custody, in addition to physical care, also encompasses the child’s spiritual, moral, and social development, and that parents bear responsibility for the educational guidance of their child during the custody period. Conclusions: The findings indicate that the theory of the inclusion of upbringing within custody is supported by stronger arguments. Several criteria reinforce the preference for this view, including the nature of custody—which would be incomplete without upbringing—the necessity of parental guidance in the formation of the child’s personality, and the support derived from the principles of priority analogy (qiyās al‑awlā) and the legal rule of no harm (lā ḍarar).

Original Article

The Government’s Responsibility for Educational Planning Based on Jurisprudential Rules

alireza janalizadeh; mohammad hadi fazeel; majid toroghi

Volume 13, Issue 25 , August 2026, Pages 180-203

https://doi.org/10.22034/mft.2026.22467.1494

Abstract

Objective: The educational system of every society provides the foundation for realizing its religious, ethical, and social objectives and constitutes one of the fundamental factors ... Read More Objective: The educational system of every society provides the foundation for realizing its religious, ethical, and social objectives and constitutes one of the fundamental factors in the development of the country. Achieving these objectives requires educational planning that is commensurate with the needs of society. Given the capacity and authority of the Islamic government to accomplish this task, this study aims to answer the central question of what responsibility the government bears for educational planning based on jurisprudential rules. Method: This study employs a descriptive-analytical method, drawing on library-based sources and examining the jurisprudential rules related to the government’s responsibility for educational planning in accordance with the Shiite method of ijtihad. Results: The rule of guidance (Qāʿidat al-Hidāyah), the obligation to preserve the social order (wujūb ḥifẓ al-niẓām), defense of Muslims, preservation of the dignity of Muslims, and the obligation to disseminate knowledge, within the framework of individual jurisprudence, indicate the collective obligation (wājib kifāʾī) of educational planning, since institutions such as religious scholars and the family also bear responsibilities in this regard. Within the framework of governmental jurisprudence, educational system-building to meet the needs of society is obligatory and falls upon the government and its educational institutions and components. At the macro level, educational planning encompasses identifying the existing situation, recognizing strengths and weaknesses, selecting objectives and policies, determining priorities, and preparing an implementation plan. Conclusion: Within the framework of governmental jurisprudence, the Islamic government bears responsibility for educational system-building and planning in order to meet the needs of society. The obligation of educational planning applies to legally obligatory matters and matters of concern to society, while planning beyond these areas is recommended. Moreover, under circumstances such as the needs of the Islamic society for the preservation of the social order, educational planning becomes obligatory.

Original Article

The Legal Foundations of Children's Right to Education and Upbringing with Emphasis on the Theory of the Correlation between Rights and Duties

Mohammad Jafarzadeh; abazar afshar

Volume 13, Issue 25 , August 2026, Pages 204-226

https://doi.org/10.22034/mft.2026.22501.1493

Abstract

Objective: Today, increasing attention to children's rights is essential for nurturing a righteous, committed, and capable generation, particularly in a world where these rights are ... Read More Objective: Today, increasing attention to children's rights is essential for nurturing a righteous, committed, and capable generation, particularly in a world where these rights are increasingly influenced by ideological challenges and socio-political developments. Accordingly, this study aims to explain the jurisprudential and legal foundations of the child's right to education and upbringing, with emphasis on the theory of the interdependence of rights and duties. Method: This study adopts a descriptive-analytical method and relies on Islamic jurisprudential and legal sources. Results: The findings indicate that Islamic jurisprudence, based on Qur’anic verses, narrations, and jurisprudential principles, recognizes education and upbringing as an inherent and fundamental right of the child. Drawing on the theory of the interdependence of rights and duties, it assigns responsibility for realizing this right to parents and other educational agents. Furthermore, the comprehensive Islamic perspective on education, combined with a system of reward and accountability, provides a strong motivational framework for fulfilling this obligation. In contrast, legal sources generally define the child's right to education and upbringing as a shared responsibility between the family and the state. However, the legal approach tends to focus primarily on worldly and institutional dimensions, often overlooking the moral, spiritual, and transcendent aspects emphasized in religious teachings. Conclusions: The jurisprudential approach, supported by divine revelation, not only clarifies the religious obligations related to children's education and upbringing but also offers practical guidelines that address both the material and spiritual needs of the child. The novelty of this research lies in its systematic integration of jurisprudential and legal perspectives and its analytical explanation of the jurisprudential foundations of the child's right to education and upbringing based on the theory of the interdependence of rights and duties.

Original Article

The conflict between the husband’s right of ‘Istilaad’ (conjugal rights) and jurisprudential rules and the requirements of marriage

azra poormahmoodabadi; Abdullah Omidifard

Volume 13, Issue 25 , August 2026, Pages 228-251

https://doi.org/10.22034/mft.2026.23374.1510

Abstract

Objective: This research aims to clarify the essence of the marriage contract and determine whether the right to procreation (istilad) constitutes a 'right' or a 'ruling.' It further ... Read More

Original Article

Jurisprudential Investigation of the Principle of Preservation and Its Implications for Children’s Sexual Education

maryam shariati; kobra poorabdollah

Volume 13, Issue 25 , August 2026, Pages 252-274

https://doi.org/10.22034/mft.2026.22663.1502

Abstract

Objective: Sexual education is one of the most important and influential dimensions of education. According to psychological findings, it begins from early childhood and even before ... Read More Objective: Sexual education is one of the most important and influential dimensions of education. According to psychological findings, it begins from early childhood and even before birth, and parents’ actions and reactions shape the fundamental structure of the child’s disposition, morality, and inclinations. In this context, the Principle of Protection (Aṣl al-Taḥaffuẓ) is one of the key components of the process. It refers to placing the child on the natural path of divinely oriented development and preventing premature exposure to and premature awakening of the sexual instinct. This study aims to explain and establish this principle. Method: This study employs a descriptive-analytical method and collects data through library research. It examines Islamic legal texts and the views of Imami Shiʿi jurists. Furthermore, by employing juristic mechanisms such as Qiyās al-awlawiyyah (a fortiori reasoning), Tanqīḥ al-manāṭ (identification and refinement of the effective cause), prevention of potential harm, and the practice of the religious community (sīrat al-mutasharriʿah), the study investigates the possibility of deriving and establishing the Principle of Protection. Results: The findings indicate that although the expression “Principle of Protection” does not explicitly appear in religious texts, its underlying meanings are implicitly dispersed throughout religious texts. By employing the aforementioned juristic mechanisms, this study derives and establishes the Principle of Protection as a strategic principle in children’s sexual education, particularly in addressing emerging issues. It also presents a three-dimensional model for parents and the educational system. Conclusion: Based on the findings of the study, the Principle of Protection can be regarded as a strategic principle in children’s sexual education, and many specific rulings in areas such as Istiʾdhān (seeking permission) and the prevention of sexual stimulation can be explained and regulated under this overarching principle.