The present study was conducted with the aim of elucidating the position of the principle of the "educator's acceptability" in educational jurisprudence (Fiqh al-Tarbiyah) and extracting strategies for managing its lack. This research sought to answer the fundamental question of whether the Islamic Sharīʿah recognizes the lack of the educator's acceptability as an effective reality in determining his practical obligation (Taklīf) and whether it has envisioned canonical (Sharʿī) solutions for it or not. The research has examined Islamic sources using a mixed method in two phases: qualitative (documentary content analysis of verses [Āyāt] and narrations [Riwāyāt]) and inferential (jurisprudential deduction [Ijtihād]). The findings indicated that from an Islamic perspective, the educator's acceptability is beyond a moral recommendation; it is a "ruling-methodological variable" affecting the practical obligation of the educator. The verses of the Qurʾān (such as the verse of the subjugation [Istidʿāf] of Prophet Aaron) and the narrations of the Infallibles (Peace be upon them) (including the narration of the chain-of-transmission dissimulation [Taqiyyah] of Imām al-Bāqir (Peace be upon him) and the narration of the skeptical companions) have explicitly recognized the reality of the "lack of acceptability" and, based on that, have prescribed a change in the educator's obligation. From within these texts, five main strategies for managing the lack of acceptability were inferred: 1. flexibility in the manner of expression and referencing, 2. moderation of the content based on the educand's (Mutarabi) capacity, 3. delegating the matter to an acceptable intermediary, 4. the precedence of relationship-building over content-processing, 5. tolerance (Mudārāh) and avoidance of destructive confrontation. These strategies are presented in the framework of a dynamic and expediency-recognizing (Maṣlaḥah) logic, the aim of which is to preserve the possibility of guidance (Hidāyah) in the long term. The ultimate conclusion is that "acceptability" in educational jurisprudence acts as a methodological principle and the basis for legitimizing flexibility in educational methods when confronting the challenge of a lack of acceptance.
The teacher in the educational system occupies a foundational role in shaping the character and future of learners. In this regard, the present study aims to extract the attributes of an Islamic‑Revolution‑rank teacher in the educational system, grounded in Sermon 87 of Nahj al‑Balāg̱hah, and to delineate the responsibilities attached to this role. The central research problem is: What components and attributes does an Islamic‑rank teacher in the educational system possess according to Sermon 87 of Nahj al‑Balāg̱hah? The research methodology follows a qualitative approach. The analytical process—initial reading, open coding, identification of basic and organizing themes, validation of coherence, and final interpretation—yielded four principal dimensions: 1. Individual and ethical traits: self‑knowledge and piety achieved through awareness of inner needs, practical sincerity, and dynamism in performing virtuous acts, expressed as a spirit of altruism. 2. Social responsibilities: piety‑centered guidance, commitment to justice, and alignment of speech and behavior through the teacher’s honesty in conduct and discourse. 3. Professional skills: problem‑solving capability, continuous learning, and inspirational influence derived from the teacher’s ongoing self‑education and his role in the conscious transmission of knowledge. 4. Spiritual foundations: leadership grounded in the Qurʾān and divine sciences, belief in the Hereafter, and purposiveness oriented toward preparation for social and cultural transformations. In the domain of education, the Islamic‑rank teacher, adopting an all‑encompassing perspective, while refraining from limiting his function to mere knowledge transfer, simultaneously attends to scientific, ethical, social, and spiritual dimensions, thereby preparing learners for individual‑social existence.
The teaching of logic encounters fundamental challenges because it deals not only with symbols but also with propositions expressed in terms of premises and conclusions. Classical logic, which rests on the principle of bivalence and the absolute truth‑or‑falsehood of propositions, is unable to provide complete responses when faced with credibility and value concepts. These concepts—particularly in the domains of ethics and upbringing—are often relative and context‑dependent and do not fit neatly into an absolute true/false dichotomy. The practical theory of credibility as articulated by Allameh Tabatabaʾi elucidates this relativity and fluidity and emphasizes the compositional and non‑essential nature of such propositions. Conversely, fuzzy logic, by admitting a gray spectrum of truth values, offers an efficient approach for modelling and analysing such propositions. This paper conducts a comparative examination of the capacities of fuzzy logic and the theory of credibility and proposes an integrative model for teaching logic to theology students. The suggested method preserves the analytical foundations of classical logic while exploiting the flexibility and continuity of fuzzy logic, thereby enhancing students’ ability to perform more precise analyses of practical credibility and value concepts.
Responsibility‑taking is a key component of moral education, essential for cultivating individuals who are committed and duty‑conscious across personal, social, and belief dimensions, especially during the initial phase of primary education. The present study aims to design a process model for teaching responsibility to pupils at this stage on the basis of Islamic sources. The research method is an inductive qualitative content analysis. The analytical stages comprised an initial reading, open coding, identification of basic and organizing themes, validation of coherence, and final interpretation. The findings are presented in three levels. 1. Domains of attainment include cognitive contexts (knowledge of God, self, others, right and wrong), orientation contexts (motivation, self‑esteem, self‑confidence, sense of care), and behavioral contexts (determination, fidelity to promises, honesty, fairness, sense of honor). 2. Process components consist of duty consciousness, accountability, benevolence, foresight, proactive effort, optimistic outlook, religious commitment, timely action, spontaneity, and sense of efficacy. 3. Outcomes are classified as internal, social, spiritual, and external growth. Internal growth comprises individual development (ability to understand the consequences of actions, goal‑orientation, flexibility, emotion regulation, initiative, patience, leadership and teamwork skills, personal discipline, social acceptance, foresight, sincere faith, self‑efficacy); social development (social satisfaction, hope for life, environmental adaptation, trust building, advancement of community goals, creation of social values, service to the public, respect for law, defence of people’s rights, fulfillment of genuine needs); spiritual development (supplication, reliance on God). External growth includes empathy, cooperation and hope, becoming a role model, and mastery in practice. The model offers an integrative framework for curriculum designers, teachers, parents, and educational institutions to foster a generation that is responsible and impactful.
One of the newly recognized customs and traditions among the Shiites of India is the use of the Istikhārah (seeking goodness from God) attributed to Imām Zaynal-ʿĀbidīn (Peace be upon him), which differs from common Istikhārah methods. This Istikhārah consists of 111 independent propositions, each of which expresses moral, faith-based, and practical recommendations with the aim of guiding the individual in decision-making. The present study, with the aim of introducing this innovative and creative tradition and the educational, semantic, and psychological analysis of this text, has utilized descriptive library methods and statistical analysis. The research results indicate that the propositions are classified into ten semantic categories, where the highest frequency is allocated to the subjects of reliance (Tawakkul) and trust in God (25%), patience and perseverance (18%), and the prohibition of haste and the invitation to reflection (15%), and these subjects play a pivotal role in the semantic structure of the text. Also, these propositions convey specific functional messages that are categorized into five types: "action", "abandonment of action", "delay in action", "conditional action", and "swift action". Approximately 68% of the propositions encourage individuals to some form of action, which indicates the active and dynamic orientation of this text. A bibliographic examination also shows that 36% of the propositions are documented by verses of the Qurʾān, 27% are derived from Hadith themes, and the other 36% include moral and mystical recommendations with inspirational content. This epistemological combination demonstrates the deep connection of the Istikhārah with Shiite traditions and its educational dimensions. Ultimately, the structural analysis of this Istikhārah indicates that the text comprehensively serves as a suitable model for internal upbringing, moral development, psychological tranquility, religious decision-making, and the education of Islamic studies to the audiences.
Moral‑education and theological courses for non‑theology students—particularly those enrolled in various engineering and natural‑science programmes—occasionally encounter challenges such as a sense of irrelevance and mental resistance toward the presented material. One of the topics addressed in moral‑education classes concerns the philosophy of legal rulings. In this context, because wine consumption is widespread globally and is not forbidden in non‑Islamic religions, students frequently wonder what the rationale and philosophical basis for its prohibition are. This study, drawing on teaching experience in this field, seeks to demonstrate how scholarly arguments and scientific data can be presented in the classroom and discussed with individuals who are conversant with scientific discourse, thereby illustrating one approach to justifying the prohibition of wine. In this approach, theological concepts are combined with the “Islamic Anthropological Model,” which regards reason as the central faculty of humanity and regards the regulation of desire as essential. The outcome of such pedagogy is that the prohibition of wine is portrayed not merely as a devotional injunction but as a preventive measure for safeguarding reason and individual as well as social health—an assertion that recent scientific data also confirm by highlighting the detrimental effects of disregarding this ruling. Accordingly, a questionnaire administered to a sample of 200 students enrolled in a general‑education course at Yazd University corroborated the effectiveness of this method: more than 75% of the students reported a deeper understanding of the philosophy behind the prohibition of wine, and about 80% indicated an improvement in their critical‑thinking and inquisitive skills. The research demonstrates that appropriately tailored interdisciplinary instruction reduces mental resistance to religious concepts, enhances students’ theological and scientific literacy, and fosters a more positive attitude toward Islamic legal rulings.
“Model‑based education” (or “pedagogy of modeling”) is regarded as one of the most effective educational approaches because of the concrete, tangible role that models play in the learning process—especially during childhood, when learning occurs primarily through observation and imitation. The present study was conducted to explore the personality components of religious role models in children’s literature for the age group “A and B.” The research design was descriptive‑analytical, and thematic analysis was employed for data examination. The study population comprised children’s storybooks in three categories—Divine Prophets, the Imams (peace be upon them), and their offspring—within the age groups “A and B” published from 1390 to 1402 (2011–2023). Classification of the findings proceeded in three levels: basic, organizing, and comprehensive. The results indicated that the personality components of the religious role models in the corpus consist of ten main themes: guidance and leadership, theism and repudiation of tyranny, religious legitimacy, transcendent powers, moral excellence, social acceptance, patience amid adversity, altruism, justice‑seeking, and prudence. Overall, the representation of religious exemplars lacks sufficient personality cohesion, and an excessive focus on certain dimensions yields a one‑dimensional, caricatured portrait of the role models. Moreover, some narratives are presented without regard to children’s emotional and cognitive comprehension levels and therefore do not maintain a meaningful connection to the child’s real world. The findings suggest that an active and inspiring representation of role models, the establishment of meaningful links between narratives and children’s everyday life, and the incorporation of contemporary examples can provide a more balanced content structure and enhance the efficacy of model‑based education in children’s literature.
The present study aims to analyse the content of the Friday‑prayer and Eid sermons of Imam Ali (peace be upon him) and to extract the components of faith formation. Using a qualitative content‑analysis methodology, the necessary data were extracted from Imam Ali’s sermons and, through open coding, the key educational concepts and themes were categorised. The findings indicate that Imam Ali’s sermons address, in a balanced manner, both the theoretical and the practical dimensions of faith formation. In the theoretical dimension, concepts such as tawḥīd (monotheism) (28.92 %), the afterlife (ʿĀqibah) (25.30 %), and prophecy and imamate (45.78 %) are emphasized as the principal foundations of faith formation. In the practical dimension, piety and avoidance of moral vices (85.24 %) appear most frequently, while adherence to religious obligations (14.76 %) is also highlighted as an educational tool. Imam Ali (peace be upon him), in his sermons, stresses methods such as meaningful learning, role modelling, and learning through practice for the cultivation of faith. These results can be employed in the design of doctrinal‑education and faith‑formation programmes and can assist in nurturing the younger generation on the basis of epistemic and ethical values.
The field of education is among the most important infrastructures for the comprehensive excellence of the country and a serious tool for elevating competent human capital in various arenas. Since Islamic studies courses play an effective role in presenting religious teachings, creating a profound transformation in students' insights, and strengthening or changing lifestyles toward excellence and spirituality, the aim of this research is to present an effective teaching approach model in the instruction of Islamic studies courses. The research method is a qualitative survey. The statistical population of the research includes faculty members and adjunct instructors of the Islamic studies department at Farhangian University of North Khorasan, who were selected based on a purposive sampling method. After semi-structured interviews with 15 individuals, data saturation was achieved and the interviews were stopped. In order to ensure the reliability (dependability) of the interviews, the method of coding by another coder and recoding by the researcher was used. The inter-coder reliability value in the recoding by another coder was obtained at 95%, which indicates a desirable and accurate reliability. For the validity (credibility) of the interviews, the triangulation method was utilized, and on this basis, validity and reliability were confirmed. In order to analyze the data obtained from the interviews, open, axial, and selective coding were used. The findings of this research are presented in the form of three main categories: a disciplined approach, a facilitating approach, and a laissez-faire approach in teaching. Based on the research findings, it is suggested that the model presented in this research be used in order to improve the level of professors' teaching and achieve effective teaching.
The present study was conducted with the aim of a psycho-educational analysis of the cognitive, emotional, and social development components in the story "The Alphabet Village" by Mahmoud Shuqair, the famous Palestinian author. By personifying the letters of the alphabet, this story has a prominent impact on child education. The research method is descriptive-analytical, and the data collection tool is library study. The data were analyzed using the qualitative content analysis technique, relying on Piaget's theoretical framework in the domain of educational-cognitive development and Erikson's theory in the domain of psycho-social development. The research findings indicate that the author, through the intelligent utilization of imaginative elements and interactive situations, has been able to indirectly provide a suitable ground for spiritual education, the reinforcement of problem-solving skills, the cultivation of empathy, and the understanding of social responsibility in children. This story possesses a high capacity for integrating the domains of literature and developmental psychology and can be used as a model for producing educational content in the field of children.
The present study was conducted with the aim of designing a teacher competency framework in Islamic education aligned with the curriculum of Farhangian University. This framework, focusing on conceptual coherence, connection with Islamic educational foundations, and applicability in curriculum planning, attempts to present a suitable model for enhancing the quality of teacher education in the country's educational system. The qualitative research method was of the thematic analysis type, and data were collected through documentary analysis of Islamic and educational sources, as well as the examination of upstream documents. In this research, sources such as the Holy Qurʾān, Nahj al-Balāghah, the works of Islamic thinkers (such as Martyr Muṭahharī and ʿAllāmah Ṭabāṭabāʾī), and national education documents were analyzed. Subsequently, using open, axial, and selective coding, conceptual components were extracted and organized into macro dimensions. Furthermore, to validate the proposed framework, the Content Validity Ratio (CVR) method was utilized. The expert evaluation form was completed by a group of professors in the field of Islamic studies (Maʿārif Islāmiyyah) and curriculum planning at Farhangian University. All components obtained an acceptable CVR value and were included in the final framework. The research findings led to the design of a framework comprising several main dimensions of competency, including: epistemological-belief (Maʿrifatī-Iʿtiqādī), educational-moral (Tarbiyatī-Akhlāqī), professional-specialized, and interdisciplinary competencies. This framework, while possessing an Islamic theoretical backing, has the capability to adapt to the needs of the teacher education system and can serve as a basis for revising the curriculum and educational policymaking.
The purpose of the present study is to answer the question of what structure and components the three-level model for teaching the critique of emergent spiritual movements based on Islamic education possesses, and how it can be applied in critiquing the intellectual-educational system of Zen Buddhism. In order to achieve this goal, the present research, employing a descriptive-analytical method and a comparative approach, through the exploration of authentic Islamic texts and credible Zen sources, proceeded to design a structured model at three levels: assessing philosophical-theological foundations, analyzing educational-practical methods, and evaluating individual and social consequences. The research findings indicated that the Zen school, despite its superficial attractions, suffers from a panentheistic ontology and an anti-rational epistemology at the level of foundations; at the level of methods, it relies on techniques lacking rational and moral backing; and at the level of consequences, it leads to extreme individualism and the neglect of social responsibilities. In contrast, Islamic education, by presenting a monotheistic (Tawḥīdī), nature-centric (Fiṭrah-oriented), and rational system, offers a comprehensive framework for the critique of these movements. The innovation of this research lies in presenting a systematic and generalizable model for teaching the critique of contemporary spiritual currents, which can be utilized by educational and cultural institutions in an intelligent confrontation with the spiritual challenges of the present era.
The present study aims to identify the dimensions and characteristics of teachers in classroom management based on Quranic verses related to the management practices of the Prophet Muhammad (PBUH) and to propose a model for student-teachers. This qualitative research employs inductive content analysis (taḥlīl muḥtawā kayfī). The research corpus consists of all 6,236 verses of the Holy Quran, from which a purposeful sample was selected—specifically, verses directly addressing Allah’s discourse with the Prophet Muhammad (PBUH) as the manager and leader of Islamic society. Subsequently, through repeated review and analysis of the selected verses, along with an examination of Tafsīr Nūr (the “Message of the Verses” section), those verses most pertinent to management—particularly classroom management—were identified. The findings reveal that the characteristics of teachers in classroom management, based on Quranic teachings, comprise three primary dimensions: 1.The Personal Dimension (buʿd fardī): Pertains to the teacher’s ethical, behavioral, and creedal attributes, emphasizing the necessity of avoiding negative traits (ṣifāt salbiyyah). 2.The Social Dimension (buʿd ijtimāʿī): Encompasses pedagogical methods (ṭuruq tarbawiyyah), social interactions (ʿalāqāt ijtimaʿi), and positive/negative classroom dynamics, highlighting the importance of fostering a respectful and interactive learning environment. 3.The Leadership Dimension (buʿd qiyādī): Addresses the teacher’s role as an educational leader (qāʾid tarbiatī), defining their responsibilities in guiding (hidāyah), modeling (uswah), and providing spiritual mentorship (irshād maʿnawī) to students. By proposing a Quran-derived model, this study provides a valuable framework for teachers to enhance their classroom management practices more effectively and humanely, aligning with Quranic principles. Furthermore, the findings can inform educational policymaking and contribute to the development of pedagogical methods rooted in Islamic teachings.
The objective of the present research was to identify the factors affecting the application of professional ethics among teachers. This research was conducted with an applied objective and a qualitative approach. The research instrument was a semi-structured interview. The sampling method was purposive and of the criterion-based type, in which 14 experts in the fields of professional ethics, ethics of teaching, and education were selected as the sample. The validity of the findings obtained from the semi-structured interviews was confirmed through a review by participants. The analysis of the research findings was performed using the thematic analysis technique and the thematic network method. From the analysis of findings obtained from the interviews regarding the identification of factors affecting the application of teachers' professional ethics, one global theme (applicationof teachers' professional ethics), eight organizing themes (personality and individual characteristics, professional knowledge and skills, professional motivation and commitment, organizational and managerial supports, school organizational culture, interaction with students and parents, social and cultural expectations, educational laws and policies, ethical feedback in the educational system), 23 basic themes, and 48 micro-categories were obtained. Additionally, from the analysis of findings obtained from the interviews regarding the identification of strategies to strengthen teachers' professional ethics, one global theme (improvement and strengthening of teachers' professional ethics), three organizing themes (educational organization policy-making, supervision and reward system, human development), nine basic themes, and 45 micro-categories were extracted. According to the results, the application of professional ethics among teachers is not attributed solely to the individual factor and requires the correction and strengthening of all influential components from the external and internal environment of the school.
Curriculum planning strategies are among the most important influential factors in the process of education and Tarbiyah, which are influenced by foundations on the one hand, and are the source of the formation of practical policies and executive programs on the other. The strategy component is mutable in proportion to its compatibility with the foundations of the education system; therefore, every education system delineates it in accordance with specific and accepted foundations. The education system in the Islamic Republic of Iran is based on creating, preserving, and strengthening national identity, in which the two elements of being Islamic and being Iranian are intertwined. Consequently, curriculum planning in this education system is based on strategies directed toward this specific identity, and the investigation of this type of strategy has been the main issue of the upcoming research. In this research, the researchers' effort has been to extract and infer the curriculum planning strategies effective in preserving and strengthening national identity through the method of content analysis of the views and thoughts of the Supreme Leader. The research findings indicate the fundamental importance of eleven strategies in this field, each of which is influential in elevating the Iranian-Islamic identity and realizing the goals of Islamic education and Tarbiyah. These strategies consist of: independence-seeking, inspiring motivation, self-belief, zeal (Ghayrah), reliance on history, scientific authority and updating, efficiency, creating unity, responsibility-centeredness, spirituality-orientation, and adherence to ethics.
Within the Islamic world, diverse approaches to education can be delineated, allof which share the ultimate goal of attaining divine pleasure and proximity to God (riḍāʾwa qurb Allāh). However, these approaches pursue this objective through differing components. This study examines the traditionalist approach to these components using qualitative research methods and documentary analysis. The findings indicate that traditionalists, like other Islamic approaches, regard divine pleasure and proximity as the ultimate aim of Islamic education. Their distinction lies in their perspective on intermediate and subsidiary objectives. Their educational principles include literalism (ẓāhir-girāʾī), and fideism (īmān-girāʾī). In terms of pedagogical methods, they emphasize repetition and practice (takrār wa tamrīn), auditory learning (samāʿ), recitation and indoctrination (qirāʾah wa talqīn), and habit formation (ʿādat-āmūzī). Furthermore, in the teaching-learning process, they place strong emphasis on the teacher’s exemplary role and curricular content derived from the Qurʾān and the narrations of the Ahl Bayt.
Faculty members at Farhangian University play a crucial role in advancing the goals of the higher education system and the Ministry of Education; therefore, identifying the ethical components of the faculty at this university is of great importance in the educational system. The present study was conducted to identify the components of professional ethics among faculty members in the field of instruction at Farhangian University. This research is qualitative in its approach and based on the method of thematic analysis. The scope of the research includes all faculty members and students of Farhangian University in the campuses of Razavi Khorasan Province, who were selected through purposive sampling of the criterion-based type. Data were collected through semi-structured interviews with twelve faculty members of Farhangian University and eight student-teachers. In order to analyze the data, the thematic analysis method was used at three levels: basic, organizing, and global themes. To ensure validity and reliability, the criteria of Lincoln and Guba were utilized. The results of the research indicate four selected categories: the ethical components of faculty members were organized into the individual dimension, the components of professional ethics of faculty members in the organizational dimension, the components of professional ethics of faculty members in the social-political dimension, and the components of professional ethics of faculty members in the teaching-learning process dimension.
This study investigates one of the fundamental discussions of psychology, namely defense mechanisms, through the dialogues of opponents and hypocrites in the conduct of the Ahl al-Bayt (peace be upon them), especially during the caliphate of the Commander of the Faithful (peace be upon him), with the aim of identifying and extracting concrete instances of these mechanisms and presenting them as specific manifestations of defensive behaviors. The subsequent focus is on the conflicts and psychological anxieties, as well as the treatment of psychological disorders, particularly the ways in which maladaptive behaviors were confronted, controlled, and corrected by the leader of the community. The central problem of the research is to examine the perspective of Nahj al-Balāgha toward maladaptive psychological behaviors of different groups, thereby presenting the method of control and management of such behaviors by the divine leader in the language of psychology, and exploring how a model of religious education with respect to behaviors arising from unhealthy defense mechanisms can be drawn from the narrative sources, especially Nahj al-Balāgha. The research method employed was “rules of understanding hadith” in the study of narratives and the grounded theory method in the analysis of data. Accordingly, the educational components extracted from Nahj al-Balāgha were categorized through open, axial, and selective coding, and the model was ultimately deduced. The results show that five maladaptive behaviors corresponding to defense mechanisms, namely rationalization, projection, pseudo-sublimation, devaluation, and omnipotence, were observed among the opponents. Four corrective methods for maladaptive behavior were identified at two levels: (1) negative—avoiding the implantation of excuses; and (2) positive—raising awareness, unveiling duplicity, and resolute disclosure.
This applied developmental research conducts a meta-synthesis (farā-tarkīb) of effective management components aimed at strengthening Islamic lifestyle among secondary school students. In the qualitative phase, following a comprehensive search of academic databases covering the period from 1390-1403 SH (2010-2025 CE), 43 articles on effective management and Islamic lifestyle promotion were evaluated. Ultimately, 30 articles were purposefully selected and analyzed. The participant population for prioritizing components included 12 high school principals, selected through purposive sampling. Data collection methods comprised both domestic and international studies, along with questionnaires.The results indicate that Islamic epistemological (ma’refatī) and axiological (arzeshī) frameworks can significantly influence students’ individual approaches. However, within an Islamic framework, effective management must be designed to establish an optimal balance between personal freedoms and religious principles. Educational methods and objectives—particularly in academic assessment—play a fundamental role in guiding students toward ethical learning and enhancing social interaction based on Islamic values. Furthermore, employing modern pedagogical approaches and considering sociocultural factors can create an educational environment where students effectively integrate contemporary technologies (with Islamic teachings. Ultimately, leveraging religious convictions and Iranian-Islamic lifestyle principles, combined with effective management, can propel students toward the realization of ethical and spiritual ideals.
Educational methods, as one of the fundamental pillars in educational systems, play a key role in the formation of human personality and behavior. In the contemporary era, considering rapid social and cultural transformations, the necessity of recognizing and precisely analyzing these methods is felt more than ever. The present research, with the aim of analyzing educational methods in the educational thought of Safai Haeri, has been organized to explain and analyze the types and mechanisms of applying educational methods within the framework of the Islamic educational system using a descriptive-analytical approach. The findings indicate that in his educational system, the "educational method" is not a tool for data transmission, but a mechanism for existential guidance and strengthening self-direction on the path of 'Ubudiyyah (servitude to God). Pre-puberty educational methods are of the "preparatory" type and are organized in three environments: "closed, mobile, and contradictory/open"; the closed environment is based on suggestive methods (story, signs, imposition, management, encouragement, and threat), the mobile environment is based on impositional methods (comprehension, imposition, management, encouragement, and threat), and the open environment relies on three fundamental pillars of "personality, liberty, and thought." In contrast, the education of a mature individual is based on two categories: general methods (admonition, instruction, Tazkiyah) and specific principles (Bayyinat, Kitab, and Mizan), elevating the process of Tarbiyah from "preparation" to "epistemic-faith-based self-foundation." The conclusion of the research showed that combining the stage-centeredness of growth with the environment-centeredness of Tarbiyah within the framework of Safai Haeri's educational thought presents a novel integrated model capable of empowering the theoretical foundations of Islamic Tarbiyah for reconstructing contemporary models of religious education, and in this respect, possesses the capacity to develop applied models in educational policy-making.
