Principles of Education from the View Point of Imam Ali (pbuh) Principle of the Hereafter
THE PRINCIPLES OF EDUCATION
Considering the above and referring to the
statements of Imam Ali (P.B.U.H) in Nahj al-
Balagha, we can provide some principles that
have a special place in education, especially
religious education. This article examines these
topics in six lines in the next section.
The Hereafter Principle
Among the concepts that are emphasized in the
culture of Islamic education are the creation of a
kind of confrontation between the world and the
hereafter and the primacy of the hereafter and
the sacrifice of mortal welfare at the expense of
attaining eternal peace (Anfal, 67). The
necessity of choosing the Hereafter over the
world has always been considered in Imam Alis
(P.B.U.H) educational perspective (sermon, 42
and 203) In Imam Alis (as) sacred view, one
can never act without regard to the conflict
between the world and the hereafter. Interact
with the two, because choosing one means
giving up the other (sermon, 230) the question
that arises is whether to give up one at a price.
What does that mean casting? Does sacrificing
the world to the hereafter mean giving up
worldly blessings and abandoning the absolute
or using the world through the hereafter? The
word of Imam (P.B.U.H) indicates that the
world is of two types: Halal (Lawful) and
Haram (Unlawful). What has always been the
apostle of the hereafter is the forbidden world,
which leads to the hereafter of the lawful world
(Letter, 27). Bringing the happiness of the
hereafter is at the cost of forbidden pleasures.
What matters is to hire the world for the
hereafter and for the good to come to a good
conclusion through a proper deal with the world,
not an absolute abandonment. The world should
never be dominated by the hereafter, but always
by the hereafter and afterwards.
The relationship between the world and the
hereafter and how to deal with each of these two
is not directly expressed in the words of Imam
Ali (P.B.U.H) but also by revealing the nature of
the world and the hereafter and presenting their
characteristics as well as the human condition in
the face of each. One of them is always saying
that no matter where we are, and no matter
where we will be in the near future, we cannot
guarantee that we will be trained and guided and
happiness and salvation. Comprehensive
attention to the ontology and the ontology and
how they interact have been addressed in
various ways by Imam Ali (P.B.U.H). What is
important is to explain the trajectory of the
influence of the hereafter and the secularism in
the process of education from the Imams point
of view. This process may be illustrated as
follows: (a) accurate identification of the world
and the hereafter; (b) identification of the
relationship between the world and the
hereafter; (c) how the world and the hereafter
interact.
Paying attention to the effect of this principle in
human education leads us to the point that
basically how the principle of the Hereafter and
the Secularism affect the human being starts
from the stage of cognition and ends in the stage
of tendency and action. Thus the role of the
cognitive and insight factor in achieving the
ultimate tendency is undeniable. The greater the
effort to get to know the world and the hereafter
and to know the true direction of the two, the
easier the relationship between the two will be
clearer and the actual application of each. The
question that arises is whether mere cognition
can have a practical and behavioral reflection. In
answering this question by referring to the word
of the Imam Ali (P.B.U.H) about the category of
the world and the hereafter, we find that three
factors are effective in this process: (a) knowing
the world along with the hereafter; (b) the
continuity and continuity of the said knowledge;
to deepen (excellence) this knowledge.
By applying these three problematic stages, the
transition from pure cognition to the tendency to
move into the field of practical training is
completely solved, meaning that knowing the
world on its own is neither possible nor necessarily useful. Therefore, whenever the
issue of theology is raised in a way that
contrasts with the Hereafter, it is as if the full
knowledge of the world depends on the
delimitation of the world with the Hereafter.
One can never come to a true knowledge of the
world without knowing the Hereafter. How
many people who did not seek the knowledge of
the Hereafter because of unbelief in the
Hereafter and whose quest for a deeper
understanding of the world was seriously
doubted and therefore either did not always act
in the real world or were incomplete and
unacceptable, they did it.
Therefore, a detailed understanding of the world
and its delineation of the Hereafter can be
effective in achieving a deep understanding of it
and then acting on its real purpose (sermon, 83)
On the other hand, the continuation of this
consciousness is a fundamental factor in
practicing each ones needs. It is. Hence the
element of remembrance and attention to the
state of the world and the hereafter and
avoidance of neglect and forgetfulness in the
word of the Imam Ali (P.B.U.H) has been
repeatedly and repeatedly addressed (sermon,
63) not only directly but also indirectly. And it
is given attention to things that are reminiscent
of the reality of each world and the Hereafter.
Facts such as death, mortality, audit in different
Forms of Death Thoughts, welcome to death,
Craving for death and Fearing It, dealing with
death, death lesson, grave, graveyard, mortality,
deeds, doom, evaluation, Paradise and hell
represents a special effort to neglect man and his
drive for constant attention to the reality of the
world and the hereafter. Obviously, the
influence of science on behavior depends on the
degree of penetration deep into the human being
and the certainty that results from it. To the
extent that one attempts to understand the reality
of the world and the hereafter, one is prepared to
take action. On the other hand, to the extent that
he exposes himself to this awareness and keeps
the remembrance of the hereafter alive and
immerses himself in neglect, he can be drawn
into the realm of tendencies and tendencies that
lead to his neglect to prevent it. In other words,
one succeeds in neglecting ones self and
attentive attention, which in the process of
action has not departed from the demands of
ones consciousness of the world and the
hereafter.
On the other hand, the act itself extends the
human attention and memory. Thus, there is an
interrelationship between science and
consciousness and practice and behavior in
terms of expanding and deepening science to all
angles of life. Every kind of cognition has an
action appropriate to itself, and every action will
lead to some kind of neglect and a quantitative
and qualitative expansion of that awareness.
This, of course, will in turn lead to a quantitative
and qualitative expansion of the field of
practice. This process will continue to be
machine-gunned.
The educational principle of the Hereafter puts
us in the orbit of a progressive movement in
which the possibility of transcendence is not
limited to the ultimate. Religious education is
not possible without this fundamental principle,
which from the Qurans perspective also has an
active presence in human guidance.
