Baqir Al-Olum University

Until recently, education in Nigeria was delivered using ancient classroom techniques that required students to sit through lengthy teacher monologues. However, the advancements in science and technology to make learning more interactive, intelligent, and practical led to a paradigm shift in the educational system. The study strategy was a descriptive survey to gather primary data by creating pertinent questionnaires and employing a quantitative data-collection technique. As a result, the researcher discovered a reliability coefficient of 0.75. The population of this study consisted of students in public schools with cutting-edge learning environments. In addition, 277 male and female students were chosen for this study using random sampling methods. According to the findings, there is a strong connection between effective classroom instruction and students' academic performance. Therefore, smart classrooms should be promoted and implemented to close the knowledge gap between learners in rural and urban areas.

یکی از مهم‌ترین و بنیادی‌ترین مسائل در حیطۀ قوس صعود، مباحث مربوط به انتهای قوس صعود و مسئله فناء فی الله است. در مقاله پیش رو به بررسی تطبیقی این مسئله از منظر سردمداران سه مکتب مهم فلسفه اسلامی یعنی ابن سینا، سهروردی و ملاصدرا می‌پردازیم. دو مبحث حرکت جوهری نفس و اتحاد ـ چه اتحاد عاقل و معقول و چه اتحاد نفس با عقل فعال‌ـ ، به عنوان بنیادی‌ترین اصول مٶثر در کیفیت تبیین و ترسیم فناء فی الله به حساب می‌آیند. برای ابن سینا به خاطر نفی حرکت جوهری نفس و نفی اتحاد و همین طور عدم صراحت در عبارات عرفانی‌اش، نمی‌توان قول به فنای حقیقی را قائل شد. همین طور سهروردی مبانی مشابهی با ابن سینا دارد و با عدم قول صریح به حرکت جوهری نفس و با نفی اتحاد، معنایی خاص و غیر حقیقی از فنا را ارائه می‌دهد و آن را به شدت توجه انسان پاک و طاهر به مبادی عالیه و دست دادن یک حالت روحانیه با جذبه شدید و حالت استغراق معنا می‌کند. اما ملاصدرا با داشتن مبانی و اصول خاص خود ـ از جمله اثبات حرکت جوهری نفس و پذیرش اتحادـ ، فنا را به صورت حقیقی می‌پذیرد و به علاوه، نقطۀ پایانی قوس صعود را چیزی بالاتر از دیدگاه ابن سینا و سهروردی می‌داند و به فنای حقیقی فی الله قائل است.

Abstract The Holy Qur'an, in addition to presenting the knowledge of the horizons for the knowledge of God Almighty, has also made a special invitation to the soul’s knowledge of God. Contrary to the knowledge of the horizon, which is expressed in various verses of its types and examples, the verses that have considered the soul’s knowledge have paid more attention to the essence of this issue and have discussed fewer examples or typologies. In transcendent wisdom, the soul’s knowledge of God and the attainment of the knowledge of God through the knowledge of the soul is one of the basic issues in theology and anthropology. Therefore, the analysis of the soul’s knowledge that is desirable in the Holy Qur'an on the one hand, and the explanation of its desired types in the Holy Qur'an on the other hand, seem necessary to present aspiring seekers the true way. To achieve this goal, with a descriptive-analytical method, after explaining the two general types of intuitive and acquired soul’s knowledge, we have reached four general categories of verses in this field and have measured the relationship of each of them. We have come to the conclusion that the verses which have designed the knowledge of the presence and esoteric intuition for the knowledge of the Lord are also transferable to the acquired knowledge and proof of the soul. Knowing God through self-knowledge is an issue highly emphasized in Islamic teachings and has always been considered in mystical and philosophical teachings, especially the transcendent wisdom. This way of knowing God is introduced in the language of the Holy Qur'an as the way of the soul or soul’s knowledge, and in some verses of the Qur'an, God Almighty has demanded to reach oneself in this way. Anthropological knowledge is a way to know God in which the knowledge of the human soul becomes a means to ascend to the knowledge of God Almighty. The human soul is created in such a way that by knowing its essence, attributes, and actions, one can attain knowledge of the divine essence, attributes, and actions Of course, depending on how much the seeker of this path has cultivated his soul or which dimensions of his existence belong to such knowledge, the limit of reaching the knowledge of God would be different. Sometimes he achieves only God's existence, sometimes he becomes aware of the perfect attributes of God, or learns how to attribute the essence to perfection and how he acts for his actions. Of course, attaining higher degrees of such knowledge are possible. In general, the soul’s knowledge can play a role in the path of knowing God the Blessed and Exalted in two ways: !) acquired knowledge and 2) intuitive knowledge of the soul. The intuitive knowledge of the soul is based on the intuition of the soul and esoteric revelation based on the relevance of the human soul. In this type, man's intuitive knowledge of his own truth receives its relevance in person and intuitions belonging to this relationship in proportion to its scope of existence. The meaning of the acquired knowledge of the soul is achieved by using the argumentative and acquired knowledge to the human soul and his properties of the acquired knowledge of God. This study shows that the acquired soul’s knowledge becomes argumentative with deductions such as the movement from potential to actual in relation to the rationales and the occurrence of the soul and the end of the rational movement of the soul. These issues have been explicitly narrated by Mulla Sadra and his commentators and followers. According to the Holy Qur'an, there is a strong connection between the self-knowledge and the knowledge of God. The Holy Qur'an emphasizes the soul’s knowledge of God Almighty in four general categories: 1) commitment of soul (Maidah, 105), 2) the soul’s testimonial (Araf, 72), 3) reference to the soul’s path versus the other two paths (Fusselat, 53), and 4) forgetting the soul (Hashr, 19). However, in Mulla Sadra's works, only the application of the soul’s knowledge to the last two cases can be seen. But the innovations of Sadra philosophers such as Allameh Tabatabai based on the principles of transcendent wisdom can also be applied to the first two cases of the soul’s knowledge of the transcendent wisdom. In Surah Al-Ma'idah, attention to the self and its knowledge is emphasized because it is a means to know God and should not be neglected under the pretext of engaging in the commandment of the good. Considering that the human soul is presented in this verse as a way and not just a walker and seeker, the emphasis on self-knowledge in this verse can be applied to the first and third interpretations of the self-knowledge argument as it can be applied to the intuitive knowledge of the soul. Since in Surah A'raf, after man bears witness to himself and the soul bears witness to him, man has testified to the existence of God and to the attribute of his Lordship. According to the evidence of the verse in this study, its explicitness in the intuitive soul’s knowledge is more than the acquired soul’s knowledge. In Surah Fussilat, which refers to all three categories of ways of knowing God, according to the context of horizons knowledge and truthful knowledge, the meaning of the soul’s knowledge can be considered as its acquired form. Based on the privilege of the intuitive soul’s knowledge over horizons knowledge, it can be considered as its presence. In Surah Al-Hashr, the issue of the soul’s knowledge is raised in a contraposition way, so that forgetting God is considered the cause of forgetting the soul. Hence, the suspension of the forgetfulness of the soul over the forgetfulness of God refers to the suspension of the remembrance of God on the remembrance of the soul and the dependence of the Lord's knowledge on the knowledge of the soul. According to this verse, the ignorance of the divine names and attributes causes the neglect of the attributes of poverty and dependence of man. In addition, the human being, by considering himself independent, forgets his truth and seeks non-God in the worldly life. Finally, we can say explaining the desired soul’s knowledge of the Holy Quran from the perspective of transcendent wisdom and the application of intuitive and acquired soul’s knowledge mentioned by Mulla Sadra to some verses of the Holy Quran are based on the special view of transcendent wisdom on the human soul and its special existential position on the one hand, and the explanation of some principles and foundations of ontology on the other hand. In this view, according to Mulla Sadra, self-knowledge is the ladder of knowledge of the Lord, and knowing the essence, attributes, and actions of the human soul can be a window into knowing the essence, attributes, and actions of the Almighty God.

The objective of the present study is to review the impact of the challenges of political development on the process of coalition and unification in the foreign policy when there is lack of relative agreement among the elites and so the political parties are not institutionalized in society. The method of study is descriptive analysis and the structuration theory was used to show that the challenges of political development in the country not only damage the coalition of parties but also would lead to losing the international opportunities. Islamic Iran’s experience of having differing political orientations and lack of relative agreement among intellectual and political elites in giving a clear definition of national interests has led to the throwback to the past and as a result, a decline in the efficiency of foreign policy. In this regard, paying attention to upstream documents, the constitution, the 20-year perspective, developmental plans, red lines, boosting the culture of political participation, responsibility, institutionalization of parties, coordination among powers, transparency in the definition of national objectives and interests, on the one hand, and overall cognition to the environment, resources, regulations, and international norms and principles, on the other hand, can tremendously decrease the challenges of political development and hence increase the efficiency of Iran’s foreign policy.

۱۰۶۸/۵۰۰۰ The present study was conducted with the aim of achieving "the consequences of divulging the tax condition on the part of men" as a social phenomenon. The data needed for this study was collected by qualitative approach and semi-structured interview technique and analyzed by thematic analysis method. According to theoretical considerations, the assignment of the rights of the husband to divorce all aspects of their life, and can be regarded as positive or negative. The conditions for requesting the condition from the perspective of legal interviewers are social and based on the findings of the research, experts have identified factors such as judicial review, feminist conception, the formation of life in man, legal failures, power struggle, Social trust, social necessities, supreme magnanimity, spiritual insecurity and self-regulation in life constitute one of the foundations of this formation. Also, the results of the research show that positive outcomes toward men from the point of view of experts, the assignment of a condition in exchange for a dowry that man's religion conveys, solves many problems. It also has negative effects on men, economic downturn, silent de-regulation, trapping, covertness and moral expression, psychological insecurity, and limitation

ویژگی‌های برجسته زبانی و ادبی نهج‌البلاغه همواره مایه پژوهش‌های زبانی و ادبی بوده است. در این میان شقشقیه خطبه‌ای مهم است که افزون بر آموزه‌های اخلاقی، از بعد زبانی نیرومندی برخوردار است. از این رو این مقاله می‌کوشد تا از طریق ایجاد یک سه‌ضلعی هرمنوتیک متشکل از بافت‌شناسی سیاسی-اجتماعی، نظریه فراگفتمان و مبانی بلاغت، به درک و شناخت بهتری از لایه‌های پنهان خطبه شقشقیه دست یابد. در این راستا، از شیوه اسنادی و کتابخانه­ای برای جمع‌آوری داده­ها و تحلیل آنها، استفاده شده است. چارچوب نظری این پژوهش مبتنی بر حوزه بافت اجتماعی-سیاسی که خطبه در آن ایراد شده، شناسایی نشانگرهای فراگفتمان شامل نشانگرهای محاوره‌ای و تعاملی (مطابق با مدل هایلند، 2005) و فنون اقناع مخاطب از حیث روش‌های بنیادین بلاغت (اتوس، لوگوس، پاتوس) است. نتایج بررسی متن خطبه شقشقیه، نشان داد که گذرها با بسامد 20 پرتکرارترین و چارچوب‌سازها و استنادها با بسامد 1، کم تکرارترین نشانگرهای محاوره‌ای هستند. همین‌طور، نگرش‌ها و خوداظهارها با بسامد 7 پرتکرارترین، و درگیرسازها با بسامد 2 کم تکرارترین نشانگرهای تعاملی هستند و هیچ نوع ارجاع درون متنی و عبارت احتیاطی در متن خطبه مشاهده نمی‌شود. همچنین، نشانگرهای محاوره‌ای پرتکرارتر از نشانگرهای تعاملی بودند. همچنین، تحلیل خطبه نشان داد که گفتمان امام علی(ع) در خطبه شقشقیه که متنی نه کنایه‌وار بلکه پراستعاره است جلوه‌ای معرفتی دارد، چه گویی گوینده با مخاطبی غافل روبه‌رو است و لاجرم مسیر سخن می‌بایست به سوی هشدار به پیش رود. وجه غالب کلام امام علی(ع) در این خطبه عمدتا متمرکز بر روش‌های بنیادین لوگوس و پاتوس است، زیرا بافت اجتماعی-سیاسی، وجود جنبه‌های عقلانی و البته احساسی در کنار هم را ایجاب می‌کرده‌است.

Artikel ini bertujuan untuk mengidentifikasi model-model penilaian kinerja guru untuk dapat dirumuskan satu model yang efektif. Penelitian ini merupakan penelitian kualitatif dengan menganalisis sumber-sumber pustaka terkait dengan penilaian kinerja guru. Dilihat dari analisis datanya penelitian ini menggunakan analisis isi ( library research ) untuk mengkaji pustaka-pustaka terkait dengan penilaian kinerja guru. Penelitian ini dilakukan terhadap hasil-hasil penelitian, buku-buku pustaka, dokumen-dokumen maupun informasi-informasi yang terdapat dalam internet. Data yang terkumpul dalam penelitian ini dianalisis secara kualitatif dengan memperhatikan tujuan penelitian. Hasil penelitian menunjukkan bahwa: (a) Pada dasarnya terdapat persamaan kriteria yang digunakan berbagai institusi dalam penilaian kinerja. Kriteria-kriteria tersebut meliputi aspek pembelajaran (perencanaan, pelaksanaan, manajemen kelas, lingkungan belajar dan asesmen), komunikasi dan pengembangan profesionalisme, (b) Dilihat dari cara penilaian kinerja, pada dasarnya hampir semua negara menggunakan paduan dari berbagai metode seperti pengamatan, dokumentasi maupun isian dan test, (c) Pemaknaan terhadap hasil penilaian kinerja guru ( scoring ) juga menunjukkan variasi yang beragam, namun demikian apabila dicermati pada dasarnya semua negara menggunakan empat kriteria yang meliputi kategori: istimewa, tinggi, butuh pengembangan dan tidak memuaskan (tidak lulus). Kata Kunci: Kinerja guru; model; penilaian.

صنعت مد لباس به عنوان یکی از صنایع فرهنگی فراگیر و سودآور جهان امروز، ماهیت پیچیده‌ای دارد که هر‌گونه سیاست‌گذاری در قبال آن ناگزیر از مطالعه نظام‌‌مند ساز‌و‌کار‌آن در جامعه است. در این پژوهش نظر به نقش جدی رسانه‌ها در شکل‌دهی به فرهنگ و سبک زندگی، سیاست رسانه‌ای مد لباس مبتنی بر مسئله‌شناسی چرخه مد لباس در جامعه ایران و همچنین مطالعه وضعیت موجود سیاست‌های این حوزه (پیشینه سیاستی)، مورد توجه قرار گرفته است. مطالعه چرخه مد با بهره‌گیری از روش مصاحبه عمیق و مطالعات اسنادی و تحلیل داده‌ها با روش تحلیل مضمون، ما را به هشت مسئله محوری همچون «مشکلات معرفتی و سردرگمی شناختی در حوزه مد اسلامی ـ ایرانی»، «عدم وجود اقتصاد سیاسی مد لباس اسلامی ایرانی»، «دیده نشدن و عدم ظهور جدی الگوهای لباس بومی» و ... رساند؛ مسائلی که در ارتباط جدی با کلان مسئله «نبود برندهای جریان‌ساز بومی اسلامی ـ ایرانی در حوزه مد لباس» قرار دارند. در نهایت بر اساس این هشت مسئله، هشت اولویت سیاست رسانه‌ای و 38 توصیه سیاستی متناظر با آن ارائه شد. از جمله این اولویت‌ها می‌توان به «کمک به رفع مشکلات معرفتی و مهارتی حوزه مد لباس»، «کمک به شکل‌گیری اقتصاد سیاسی مد لباس» و «کمک به دیده شدن هر چه بیشتر الگوهای بومی مد لباس در زندگی روزمره مردم» اشاره نمود.