Content analysis of ethical concepts and themes in the Holy Quran and its applications in designing an educational system

Number of pages: 112 File Format: word File Code: 29927
Year: Not Specified University Degree: Master's degree Category: Educational Sciences
  • Part of the Content
  • Contents & Resources
  • Summary of Content analysis of ethical concepts and themes in the Holy Quran and its applications in designing an educational system

    Master's Thesis in Educational Sciences

    History and Philosophy of Education

    Abstract:

    This research was conducted in order to analyze the content of moral concepts and themes in the Holy Quran and with the aim of presenting a model of educational moral system based on the moral concepts of the Quran. Verses, the frequency of key words have been measured, and with the technique of qualitative content analysis of themes and concepts, the focus and direction points of each of the phrases and verses have been extracted using Tafsir al-Mizan.

    The findings of the research show that the Holy Quran pays attention to all aspects of personal, social and environmental ethics. It is better that moral education is presented in accordance with the goals, principles and methods taken from the religion of Islam, the main educational goal of which is to be close to God, and in accordance with these teachings, the principles of monotheism, nature, free will, and knowledge of man are explained, and according to these principles, the educational methods determined include: the method of loving servitude, the method of preaching and advice, the method of modeling by telling stories and examples, the method of questioning and answering, commanding the good and forbidding Denial is the method of facing the results of actions, the method of task as much as one can, the method of creating motivation, the method of thinking and studying, the method of encouragement and punishment.

    The research results indicate that due to the increasing and widening of the obstacles, the path of moral education has become more difficult, and by following the moral concepts of the Quran and implementing its correct educational solutions, the sublime goals of moral education can be achieved.

    Key words: moral themes, the Holy Quran, educational system. Ethical

    1.1. Introduction

    The Qur'an is undoubtedly a great moral book and one of its main goals is the reform and evolution of human morals. The theoretical and practical teachings of this heavenly book, which is a divine document and a treasure of knowledge and ethics, creates a system in which everyone becomes a morally perfect human being. 2.1. Statement of the problem

    Ethics is one of the teachings of religion that is very important in every part of human life, so that the role and importance of ethics in the spiritual advancement of human beings is not hidden from anyone. Regarding the importance of the science of ethics, it can be said that human existence is created in a weak and imperfect way; In such a way that he should shape the dimensions of his existence and with the help of his power of thought and will, he should flourish his various talents and reach the perfection he deserves. Morality is a talent that is hidden in human being, and in order for man to reach the perfection he deserves, he must also develop this aspect of his existence. (Omid, 1381: 166)

    Ethics, which deals with the behavior and voluntary states of man, has always had a special attraction for him and people have looked at it with respect. and the emergence of human civilizations. The sanctity of morals is such that even those who are not adorned with the ornaments of morals respect those who are adorned with moral virtues and consider them to be high.

    The attraction and charm of morals, if it is looked at from the perspective of the Quran, will be doubled. Because the Qur'an is the last word of God to mankind, and according to this feature, it has expressed the most complete words about morality. According to the Qur'an, moral virtues are not merely a means to organize the human behavior in this world, for the purpose of giving order to his life, but more important than that, they are considered as building materials for the foundation of his eternal life. This eschatological approach to moral virtues and requirements adds to their dignity and importance.

    In order to know right from wrong in any matter, a standard and measure is needed, referring to the book of the Holy Quran which contains many concepts and themes in every field, especially ethics and self-improvement and behavioral norms is a suitable measure and measure. social, family, environmental and  It has been emphasized, it has been pointed out: In the discussion of personal ethics, in order to be created with divine ethics and as a result to reach nearness to God, it is a matter of self-knowledge and personal self-improvement, self-improvement is the cultivation of good morals and the elimination of bad vices, which is the basis of the development of the human personality of each person.  It has been emphasized, it has been pointed out:

    In the discussion of personal ethics, in order to be created with divine ethics and as a result to reach nearness to God, it is a matter of self-knowledge and individual self-improvement. "He who knows himself knows his God."[1] Also, acquiring moral virtues and virtues in the shadow of faith in God and the world to come (trust, honesty, loyalty, integrity, etc.) and observing the principles of health of the body and the body, Islam considers working as one of the greatest acts of worship and a means of getting closer to God. The Holy Qur'an considers working as valuable and says: "And that which is not, man is one of those who strive." [2]

    After individual ethics, including rights and rights emphasized in the Holy Quran, is social ethics. Man is a social being, on this basis, people in society have mutual duties towards each other, and in other words, they have mutual rights towards other people. Recognizing these rights and fulfilling them and respecting both sides is a guarantee of correcting relationships and making relationships healthy and removing opacity and reducing differences and complaints. (Javadi Amoli, 2013)

    When it comes to the rights and rights of individuals towards each other, usually in people's minds are the rights and duties of children towards their parents, the rights of parents towards their children, husband and wife towards each other, neighbors towards each other, the rights that teachers have towards each other. students and vice versa, and the individual's responsibility towards neighbors, orphans, and the poor, etc., are examples of this example of mutual rights and rights, which is referred to as social ethics, and the performance of these duties leads to human growth and excellence in various fields. Bonding with relatives and being kind to them, especially parents, is one of the important ways of growth and excellence in all fields and closeness to God Almighty[3], which is considered one of the most virtuous religious acts after faith in God.[4] The importance of respecting the rights of parents (father and mother) is great in the Qur'an and it is also mentioned in the hadiths as one of the most virtuous actions. We commanded man to do good to his parents. Do not make a speech that will make them angry and speak to them with respect. [5] Just as Islam has specified duties for children towards their parents, parents also have duties towards their children to help their children in education by observing the rights defined by Islam. O my child, you are associating with God. Because polytheism is a great sin. O child, establish prayer, enjoin goodness and forbid ugliness and evil. And make patience your profession. Another aspect of duty that is mentioned in the Qur'an is respect for one's wife, which is also of special importance in Islamic society. Associate with women in a pleasant and good manner. [6] (Ibid., 58)

    Since the religion of Islam is the most complete and the last divine religion, there is no doubt that it has complete rules and laws about animals and nature, which may have received less attention. Man, as the highest of creations in all heavenly religions, has a special dignity and has many rights and duties. According to the view of the religion of Islam and its teachings, although God subjugates what is in the heavens and the earth to man, but man only has the right to legitimate use of these. Careful consideration of the values ??and beliefs of the environment in Islam shows that the followers and believers of this school of values ??are responsible and obligated to protect and preserve the environment and strive to keep it clean and improve it, and compliance with environmental issues is not only considered a mere human issue, but also a religious and religious duty, the violation of which is considered a clear disobedience to the orders of the Creator and a sin. And maintaining it is the necessity of life. The Qur'an says: Water and soil are the first materials of human creation [7]. Especially water, which is the first element of the creation of every living thing on earth and the source of life on earth.[8]  (Javadi Amoli, 1391)

    According to the stated moral teachings, the main issue under discussion in this research is to examine the concepts and moral topics in view of the heavenly nature of the Islamic religion and the importance of the Holy Quran and its role in human life, and to make suggestions for the improvement of the moral education system by using the moral and social themes of the heavenly religion of Islam.

    3.1. The importance and necessity of the issue

    Ethics and moral education have been the focus of divine prophets, philosophers, thinkers, teachers and parents for a long time and in all societies, humanity today is also forced to turn to moral values ??due to the crisis of human identity and moral values.

  • Contents & References of Content analysis of ethical concepts and themes in the Holy Quran and its applications in designing an educational system

    List:

     

    List

                                                                        .

    5.1 Research questions.. 7

    6.1 Definition of terms.. 8

    1.6.1 Ethics.. 8

    2.6.1 Quran.. 8

    3.6.1 Education.. 8

    4.6.1 Educational system.. 8

    5.6.1 Moral education.. 9

    Chapter Second: Literature and research background

    1.2 Introduction .. 11

    2.2 Defining the concept of ethics.. 11

    3.2 Existing views and schools about ethics. 12

    3.2. 1 Descriptive ethics.. 12

    3.2. 2 Normative or prescriptive ethics. 13

    3.2. 2. 1 eschatological views and ideas. 14

    3.2. 2. 1.1 Cortalism .. 14

    3.2. 2. 1.2 Epicureanism.. 15

    3.2. 2. 1.3 Jeremy Bentham School. 15

    3.2. 2. 1.4 Stuart Mill School. 16

    3.2. 2. 1.5 Friedrich Nietzsche school of perfectionism. 16

    3.2. 2. 2 duty-oriented views and ideas. 17

    3.2. 2. 2. 1 Kant school.. 17

    3.2. 3 meta-ethics.. 17

    3.2. 3.1 Moral naturalism. 18

    3.2. 3.2 Moral unnaturalism (or intuitionism). 18

    3.2. 3.3 Moral non-cognitivism (or emotionalism). 19

    4.2 Opinions of experts on ethics. 19

    5.2 The views of Muslim experts on ethics. 21

    2. 6 religious ethics, religion, moral support. 25

    2. 7 educational system of Quranic ethics. 26

    8.2 Background of the research.. 28

    1.8.2 Researches conducted inside the country. 28

    Chapter Three: Research Methodology

    1.3 Introduction... 32

    2.3 Research Methodology... 32

    3.3 Statistical Population and Sample... 33

    3.4 Data Collection Tools... 33

    3. 5 methods of data analysis. 34

    Chapter four: research findings

    1.4. Introduction .. 36

    2.4 The first research question .. 37

    2.4. 1 What are the moral concepts and themes in the Quran? 37

    1.2.4. 1 Individual ethics.. 37

    1.1.1.2.4 Self-knowledge .. 37

    2.1.1.2.4 Work and effort .. 44

    3.1.1.2.4 Body and body health. 47

    1.2.4. 2 Social ethics.. 50

    1.2.1.2.4 Parents.. 50

    2.2.1.2.4 Wife.. 52

    3.2.1.2.4 Children.. 53

    4.2.1.2.4 Teacher and guide.. 56

    5.2.1.2.4 Students.. 56

    6.2.1.2.4 Orphans.. 57

    7.2.1.2.4 The poor and the oppressed. 61

    8.2.1.2.4 Neighbors.. 64

    9.2.1.2.4 Enemies and polytheists. 65

    10.2.1.2.4 Hypocrites.. 57

    1.2.4. 3 environmental ethics. 68

    1.3.1.2.4 Nature... 68

    2.2.4 The second research question... 72

    1.2.2.4 Ontological and anthropological foundations. 72

    3.2.4 The third question of the research.. 76

    3.2.4.1 Objectives of moral education. 77

    1.1.3.2.4 general goal.. 77

    2.1.3.2.4 partial goals.. 78

    1.2.1.3.2.4 achieving individual ethics. 78

    2.2.1.3.2.4 Achieving social ethics. 78

    3.2.1.3.2.4 Achieving environmental ethics. 79

    2.3.2.4 Basics of moral education.. 80

    1.2.3.2.4 monotheism.. 80

    2.2.3.2.4 nature.. 81

    3.2.3.2.4 free will.. 82

    4.2.3.2.4 human cognition. 83

    3.3.2.4 Methods of moral education in the Qur'an. 84

    1.3.3.2.4 The method of worshiping. 84

    2.3.3.2.4 The method of preaching and advice. 85

    3.3.3.2.4 Modeling method by telling stories and examples. 86

    4.3.3.2.4 Question and answer method. 87

    5.3.3.2.4 Enjoining good and forbidding evil. 88

    6.3.3.2.4 How to face the results of actions. 88

    7.3.3.2.4 Method of assignment to power size. 89

    8.3.3.2.4 Method of creating motivation.. 90

    9.3.3.2.4 Method of thinking and studying. 91

    10.3.3.2.4 method of encouragement and punishment. 92

    Chapter five: discussion, conclusions and suggestions

    1.5 Review of research findings. 95

    1.1.5 Review of the findings of the first question. 95

    2.1.5 Review of the findings of the second question. 96

    3.1.5 Review of the findings of the third question. 97

    2.5 Discussion.. 99

    3.5 Research limitations..100

    4.5 Research proposals. 101

    Sources

    Persian sources. 104

    Foreign sources. 105

    Source:

    Persian sources:

    Ibn Maskawieh, Abu Ali Ahmad bin Muhammad bin Yaqub (1415), Tahzeeb al-Akhlaq wa Tahir al-Iraq, Qom: Bidar Publications.

    Esfahani, Ragheb (1416), Koran Vocabulary Vocabulary, Volume 1, Beirut: Dar al-Qalam.

    Omid, Masoud (1381), An introduction to moral philosophy from the perspective of contemporary Iranian Muslim thinkers, Tabriz: Research Institute of Humanities and Islamic Sciences, University of Tabriz

    Barden, Lawrence (1375), content analysis, translated by Maleeha Ashtiani and Mohammad Yemeni Dozi, Tehran: Shahid Beheshti University.

    Bakhri, Khosro) 1377) Fundamentals and Methods of Moral Education, Tehran: Publications of the Islamic Propaganda Organization.

    Tamimi Amadi, Abdul Wahid (1388) Gharral al-Hukm and Darr al-Kalam, translated by Latif Rashidi, Saeed Rashidi, Qom: Payam Alamdar.

    Janipour, Mohammad, Shikrani Reza (1392) The results of using the content analysis method in understanding hadiths, Quran Researches Journal Vahdeeth, 28-42.

    Jait, Hisham (1381) Crisis of Islamic Culture, translated by Seyed Gholamreza Tahami, Tehran: Cultural Research Office.

    Collection of Authors (1386), Philosophy of Ethics, second edition, Qom: Maarif Publishing.

    Javadi Amoli, Abdullah (1391) Mufatih al-Hayat, Qom, Isra Publishing Center.

    Haji. Dehabadi, Mohammad (1377), an introduction to the Islamic educational system, Qom: World Center for Islamic Sciences. Hosseini, Dawood (1385), the principles governing the method of encouragement and punishment in moral education, Rah Tarbiat magazine, 119-134.

    Delshad Tehrani, Mustafa (1387). Series on Islamic Education, 10th edition, Tehran: Darya Publications.

    Dehkhoda, Ali Akbar (1357) Dictionary of Dehkhoda, Tehran: Tehran University Press.

    Rajaei, Farhang (1382) Identity problem of Iranians today, playing a role in the era of one civilization and multiple cultures, Tehran: Nei Publishing.

    Sadat, Mohammad Ali (1380), Islamic ethics, Tehran: Publications Position.

    Soroush, Abdul Karim (1372), Madara and Management, Qom: Sarat Publications.

    Soroush, Abdul Karim (1373), Wisdom and Livelihood, Volume II, Tehran: Sarat Publications.

    Sif, Ali Akbar (1387), Behavior Therapy and Psychotherapy, Duran Publications.

    Shirvani, Ali (1379) Islamic Ethics and Its theoretical foundations, Qom: Dar Al-Fikr.

    Sadeghi, Mohammad Reza (1371), Social Foundations of Ethics, Tehran: Neshrashareh.

    Sanei Dareh Bidi, Manocheher (1368), Moral Philosophy in Western Thought, First Edition: Shahid Beheshti University Press. 1-20, Qom: Islamic Publications Office.

    Tusi, Khajeh Nasir (1364) Akhlaq Naseri, revised and explained by Mojtaba Minoui and Alireza Heydari, Tehran: Khwarazmi.

    Frankna, William K. (1376), translation: Hadi Sadeghi: first edition, moral philosophy: Taha Cultural Institute.

    Faiz Kashani, Molla Mohsen, B. Ta, Al-Mohjat al-Bayda, Tehran: Islamic Publications.

    The Holy Quran, (1376) Divine translation of Qomshei, Tehran, Faiz Kashani

    Asgari, Morteza (1416 AH), Al-Qur’an al-Karim and Hadiths of Al-Madrastine, vol. 1.

    Musbah, Mohammad Taqi) (1377) Ethics in the Quran, written by Mohammad Hossein Eskandari, printed Third, Qom: Imam Khomeini Educational Research Institute.

    Musbah Yazdi, Mohammad Taqi (1374) Review and Criticism of Ethical Schools, Qom: Imam Khomeini Educational and Research Institute.

    Motahari, Morteza (1375), collection of works, volume 2, fifth edition, Sadra Publications.

    Makaram Shirazi, Nasser (1376) sample commentary, Vol. 2, Tehran: Darul Kitab al-Islamiya Publishing House, 14th edition. Najarzadegan, Fethullah (1388), An Approach to Islamic Morality and Education, Qom: Maarif Publishing. Naraghi, Mullamahdi (1385), Jame al-Saadah, translated by Karim Faizi, vol. 1 and 2, first edition: Taqam Al Mohammad Publishing House. Naqibzadeh. Abdul Hossein (1381), A look at A.P.'s philosophy, 15th edition, Tehran: Zahouri Library.

    Williams, Bernard (1383), Moral Philosophy, Qom: Maarif Publishing. 1. Moore, G. Principia Ethica, Cambridge University Press, Cambridge, 1903

    2.

Content analysis of ethical concepts and themes in the Holy Quran and its applications in designing an educational system