http://mft.journals.miu.ac.ir/ Educational Jurisprudence Studies en daily 1 Fri, 20 Mar 2026 00:00:00 +0330 Fri, 20 Mar 2026 00:00:00 +0330 http://mft.journals.miu.ac.ir/article_11731.html The existing systems in Islam, including its educational system, have internal coherence. In accordance with the divine wisdom that constitutes Sharia itself, it is inconceivable that the recommendations, principles, and methods found in the Islamic educational system could be incongruent with its objectives, anthropological foundations, and ontological premises. Given that many jurists believe legal rulings possess genuine interests, and that the propriety or impropriety inherent in any recommendation is fundamentally tied to the structure of human existence, the following question arises: what impact do the Qur’anic foundations of anthropology have on the rulings, principles, and educational methods? In other words, what implications do they entail? Among the dimensions of the mentioned question, the present research has addressed the implications of Quranic educational anthropology on the principles of education in the field of belief. The purpose of this research is two things: 1- to take a small step towards achieving a coherent image of the Islamic educational system and 2- to reflect on the path and an important but neglected angle in the methods of inferring educational rulings, that is, the path of denoting the foundations of anthropology in the rulings and specifically in the principles of Faith Formation education. The method of this research is to identify the implications and to interpret and manifest the traditional Quranic foundations of anthropology regarding the principles of  religious education. The result of the research is the introduction of twelve principles in religious education; including four negative principles and eight positive principles. http://mft.journals.miu.ac.ir/article_10251.html Observance of expediency in jurisprudential, legal and educational dimensions of the child is considered an absolute principle; Based on this, despite the ambiguity in the concept of expediency, its observance requires the elaboration of criteria to prevent anyone from claiming to observe it. Despite the statement of different criteria, unfortunately, due to the lack of consideration of the different functions of the child's interest, there has been a confusion and lack of comprehensiveness in the stated criteria; The present article has investigated this issue in a descriptive-analytical way from library resources for the purpose of restoration. Since the observance of the best interest of the child by the guardian and his guardians is related to the area of enforcement, two different functions are considered for expediency under the title "executive expediency as a condition of the ruling" and "executive interest as a remedy for conflicts". In the implementation of expediency, basic rules are mentioned as principles and content rules as necessary criteria regarding the issue of the child, which are divided into two categories: "rules of self-interest of the child" and "rules of effective factors in the interests of the child". Against the expediency of implementation, the "important and important rule" is considered the main rule to resolve conflicts. http://mft.journals.miu.ac.ir/article_10566.html “National identity” is a compound term and a conceptual construct formed through the integration of various elements, signifying the identity of a society at the national level—that is, the entirety of a country. In its positive dimension, a cohesive national identity fosters individual and collective self-confidence, enhances social dignity, and strengthens national unity and solidarity. Conversely, the weakening of national identity leads to division and fragmentation within society. Identity manifests in various forms, such as religious, national, ethnic, and racial identity, among others. Each type, according to its particular definition, possesses its own distinct sphere of reference, and tensions or conflicts may arise among them. The present inquiry, therefore, seeks to determine— from a jurisprudential (fiqhī) perspective— the ruling concerning the cultivation of national identity among a country’s citizens. Furthermore, in cases of tension or conflict between fostering national identity and nurturing citizens’ religious identity, which of the two takes precedence?This study, through recourse to authoritative juristic evidence—including Qur’anic verses and transmitted narrations (riwāyāt)—endeavors to articulate the Islamic viewpoint on this issue. The evidentiary bases examined in this research include the Qur’an’s references to nations and peoples, the verse prohibiting combat during the sacred months, the narration “Love of homeland is part of faith” (ḥubb al-waṭan min al-īmān), as well as countervailing proofs concerning the obligation of migration (hijrah). The findings of this research indicate that the national identity of citizens is subsumed within the composite structure of religious identity. Its cultivation, when aligned with religious objectives, may be regarded as a commendable matter (rājiḥ). The scope of such commendability, however, is contingent upon its conformity with overarching religious principles, including the prohibition of innovation in religion (bidʿah), the avoidance of actions that demean or undermine the faith, and the obligation to uphold religious rites. Accordingly, within the framework of primary rulings (aḥkām awwaliyyah), precedence and normative criteria are determined by religious standards. Nevertheless, in light of societal interests and harms under secondary rulings (aḥkām thānawiyyah), as well as governmental ordinances (aḥkām wilā’iyyah), circumstances may at times warrant a ruling that emphasizes attention to national identity and national observances. http://mft.journals.miu.ac.ir/article_11860.html Although there is no disagreement among Islamic jurists regarding the necessity of teaching obligatory acts of worship to children—based on the principles of gradual familiarization, practice, and encouragement—the teaching of recommended (mustahabb) acts of worship has long been a subject of contention. Many jurists exclude the instruction of recommended rituals from the sphere of legal obligation, considering it outside the educational responsibility of parents. Relying on certain evidences, they argue that recommended acts are meant exclusively for adults, and some even regard children’s worship as lacking the conditions for validity.This study, employing a descriptive–analytical method within a jurisprudential framework, examines and critiques these opposing views and their reasoning. The findings indicate that such restrictive interpretations of taklīf (religious obligation) have led to the misunderstanding that parents bear no responsibility for teaching recommended acts. However, based on the general and absolute Qur’anic and Prophetic evidences, no barrier exists against assigning this educational duty to parents; on the contrary, numerous textual and practical examples affirm such responsibility. Moreover, this parental duty should not be construed as implying a juridical obligation of the recommended acts themselves or a direct acquisition of reward for the child’s performance. Rather, teaching these recommended practices serves as a formative training process that nurtures spirituality, faith, and self-control in children, thereby preparing them psychologically and behaviorally to embrace both obligatory and recommended acts of worship upon reaching maturity. http://mft.journals.miu.ac.ir/article_11859.html Some people prefer to quit a vice or a forbidden behavior gradually instead of quitting all at once. The question now is how, from a jurisprudential perspective, gradual abandonment can be substituted for repulsive abandonment. The purpose of the present study is to examine the jurisprudential permissibility of gradual abandonment of moral vices. Using a descriptive-analytical method and referring to the rules of laharj, laharr and attar, an attempt has been made to examine the permissibility of this issue. According to the findings and results, it seems that gradual abandonment can be considered permissible in very rare cases. These cases are if 1- repulsive abandonment creates an unbearable situation, 2- the permissibility of gradually reducing the forbidden does not conflict with a more important criterion, 3- there is no way to get rid of this situation except by committing some forbidden act, and 4- gradual abandonment does not cause harm to others. In addition, if in some cases, moral or psychological counselors are to recommend gradual abandonment of vice, it would be better to emphasize "increasing the rate of abandonment" instead of recommending "gradual reduction of vice"; advising to abandon undesirable behavior is more consistent wth the spirit of religious teachings than advising to do it. http://mft.journals.miu.ac.ir/article_11725.html The objective of this research is to elucidate the jurisprudential ruling on the use of financial incentives as a means to enhance religiosity among students. This study employs the "Ijtihādī Method" through a systematic examination of transmitted religious evidence to address the central research question: "Is it permissible to utilize monetary incentives to foster religious commitment?"The findings indicate that the use of financial incentives is religiously permissible under specific conditions. The primary affirmative evidence includes juridical arguments concerning "al-Mu'allafati Qulūbuhum," "the established practice of the Infallibles in attracting opponents," and "narrations promoting worship through financial motivations."Conversely, an analysis of prohibitory evidence reveals that such texts establish specific boundaries and regulations to mitigate potential harms. These regulatory frameworks can be categorized into three principal dimensions: avoidance of excessive repetition, prioritization of value-oriented applications, and necessity of transparency.Consequently, this educational method can be deemed "conditionally permissible" provided that: it is coupled with spiritual motivation; it does not become a permanent practice; appropriate mechanisms for proper utilization are established; and it is implemented without engendering any sense of deception in the student. http://mft.journals.miu.ac.ir/article_11726.html The intellectual domain and the comprehensive development of human intellectual talents and abilities are of significant importance. A superficial and irresponsible approach by educational institutions toward this matter is a fundamental challenge in most educational systems. Therefore, examining the responsibilities of educational institutions regarding this domain becomes necessary. The present study investigates the duty of the government institution concerning rational education from a jurisprudential perspective. The key question is: What is the religious obligation of the aforementioned institution toward the rational education of citizens? To discover the prescriptive ruling on this issue, jurisprudential evidence has been analyzed using an analytical and inferential method, aiming to determine the prescriptive duty of the government institution and to contribute to enhancing the rational analytical capacity of people in a religious society. The findings of this research indicate that rational education is of concern in Islamic jurisprudence, and it is recommended (mustaḥabb) for the Islamic ruler to provide conditions for the development of people's rational abilities and to foster a culture of reasoning in society. Teaching wisdom and employing it in religious invitation, reforming and awakening minds, as well as uncovering people's intellectual treasures and fostering their rational growth in both theoretical and practical dimensions, are obligatory (wājib) upon the Islamic ruler. http://mft.journals.miu.ac.ir/article_11727.html Cheating in exams, in addition to moral and social harms, challenges the educational system; because it undermines public trust in the educational system, reduces the quality of education, deprives individuals of equal educational opportunities, and hinders the realization of educational justice in society. Therefore, one of the important goals of educational institutions is to combat forgery and cheating. One of the key strategies in this regard is to explain the negative consequences and determine the religious (shar'i) ruling on cheating, so that by providing learners with a correct understanding and strengthening their beliefs, the grounds for cheating are eliminated. The main question of this article is: What prescriptive (taklifi) and declaratory (wad'i) rulings apply to cheating and the forgery of academic degrees? This paper seeks, through a descriptive and analytical method, to infer the ruling on cheating in exams and forging academic degrees by examining Quranic and narrative evidence. Among the most important findings of this study are: the inclusion of cheating under the jurisprudential categories of "lying" (kadhib), "deception" (ghish), and "violation of people's rights" (taḍyi' ḥaqq al-nās), and the consequent prohibition (ḥurma) of cheating; the prohibition of forging academic degrees based on the rule of the prohibition of disrupting the system (ḥurmat ikhlāl bi al-niẓām); and the impermissibility of receiving salaries and benefits with a forged degree when the degree is a condition for an employment contract. Although cheating and forging academic degrees have been somewhat studied from ethical, sociological, and psychological perspectives, their jurisprudential examination in a reasoned manner has received less attention, and no substantial content has been produced in this regard. Therefore, addressing this issue from a jurisprudential and educational approach is among the innovations of this paper. http://mft.journals.miu.ac.ir/article_11728.html Wilayat-based education is founded on the authority (Wilayah) of God, the prophets—especially the Great Prophet of Islam (peace and blessings of God be upon him and his family)—and the Holy Imams (peace be upon them), with the ultimate aim of cultivating servitude to God. The phrase "Ule al-Nas" (those who have a greater right), derived from the concept of Wilayah, helps clarify the pillars of Wilayat-based education. Accordingly, this research, using qualitative content analysis, seeks to answer: From the perspective of educational jurisprudence, how are the pillars of Wilayat-based education articulated in light of the traditions of “Ule al-Nas”?Content analysis of the “Ule al-Nas” traditions indicates that Allah, the Prophet of Islam, and the Imams function as educators within the Wilayat-based educational system, addressing "people, believers, and the Ummah." In this hierarchy, “the Prophet of Islam and the Imam in relation to Allah” and “the Imam in relation to the preceding Imam and the Divine Prophets” occupy primary positions, whereas “the Shia and followers in relation to their imam” are the recipients of this education. After being nurtured and trained within the Divine system, the Prophet and the Imam are also regarded as “Ule al-Nas” with respect to the understanding and exposition of this educational content, including the Quran and the Sunnah of the Messenger of God. http://mft.journals.miu.ac.ir/article_11729.html In today's world, protecting the environment (in general) and air quality (in particular) as a universal right is of particular importance for the sustainable development of societies, especially in metropolitan areas. For this reason, in many countries, policymakers and researchers are looking for effective solutions to reduce air pollution. Using cultural and educational tools to promote a culture of clean air protection can be one of the effective solutions (along with other solutions) to overcome the environmental crisis, which can change people's views on the environment and its vital elements (such as clean air) through education. The present study, with the aim of analyzing the jurisprudential foundations of protecting the right to clean air and finding educational mechanisms to institutionalize its achievements, has examined the set of jurisprudential evidence in this field using a descriptive-inferential method and acknowledges that educational jurisprudence can provide a systematic educational-training framework for institutionalizing the culture of protecting clean air. The jurisprudential results of the present study can be categorized as follows:a) Affirmative ruling: meaning the obligation to protect the environment and clean air;b) Negative ruling: the prohibition of destroying and polluting the environment and clean air;c) Conditional ruling: in the event of destroying and polluting the environment and clean air, the person is required to guarantee and pay for the damage caused. http://mft.journals.miu.ac.ir/article_10564.html The rule of Dara is a well-known jurisprudential rule that has been cited by jurists in various branches of jurisprudence. This rule was legislated to exempt the accused from punishment in terms of limits, but it can also have educational points; because the subject of the rule of Dara is that whenever there is doubt in attributing a crime to the accused, the accused is cleared of charges by citing the rule of Dara; the subject of the rule of pain is very close to the sanctity of suspicion and avoidance of suspicion. The present study, based on the analytical-descriptive research method and based on a library study, has examined this issue with the aim of comparing jurisprudence, law, and education; the results of the study show that exempting the accused from punishment through the rule of Dara overlaps with the sanctity of suspicion; because the evidence of the rule of Dara and the sanctity of suspicion warns people from accusing and suspecting others simply on suspicion and suspicion. http://mft.journals.miu.ac.ir/article_11730.html The impact of jurisprudential rules on the education system is one of the topics of interest in contemporary educational research. Among these rules, the rule of "no harm" plays an important role in regulating and directing the principles and methods of education as two key elements of the education system. using a descriptive-analytical method, has examined the impact of the jurisprudential rule of "no harm" on the principles and methods of education. The findings of the research indicate that the rule of "no harm" makes the educational principles of educational justice, reason, dignity, gradualness, attention to individual differences, and tolerance mandatory as religious obligations. Based on this rule, it is obligatory to pay attention to the physical space of schools and universities and be careful in choosing instructors, to pay attention to the time and hours of study, to provide a basis for critical questions in order to develop the intellectual capacity of the trainee, to observe the dignity and honor of the trainee's personality, to adapt the educational process to the different stages of the trainee's development, to identify the capacity and ability of each trainee, in order to assign tasks to the extent possible, by instructors and guardians of training. Based on the rule of "no harm", in corrective methods of training, verbal and physical punishment of the trainee is not permissible before using emotional, guiding and persuasive methods, and if necessary, in verbal punishment, it is obligatory to focus on his mistake and not humiliate his personality.