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 Table of Contents  
ORIGINAL ARTICLE
Year : 2016  |  Volume : 2  |  Issue : 1  |  Page : 5-15

Explanation of the justice-oriented education's reasons from the religious teachings' perspective emphasized in the Nahjulbalagha


1 Department of Educational Sciences, Isfahan (Khorasgan) Branch, Islamic Azad University, Iran
2 Department of Education, Isfahan (Khorasgan) Branch, Islamic Azad University, Iran
3 Department of Human Sciences, Bonab University, Bonab, Iran

Date of Web Publication25-Jan-2016

Correspondence Address:
Yasin Tavakoli
Department of Educational Sciences, Isfahan (Khorasgan) Branch, Islamic Azad University, Isfahan
Iran
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Source of Support: None, Conflict of Interest: None


DOI: 10.4103/2395-2296.174785

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  Abstract 

Aim: The purpose of this study explains the principles of justice education from the perspective of the Nahjulbalagha. Methods: In this study which is fundamental and qualitative research, to determine the reasons of justice-oriented education, a thematic analysis method was used. To gather and identify themes associated with the principles of educational justice, first theoretical principles and Islamic scholars views have been examined, then by referring and studying Nahjulbalagha, related content about extraction, coding, and frequency has been counted. Result: The results of the thematic analysis and comparative analysis show that the basic principle of justice as a major theme is provided of three integrating themes and 11 key themes. The relation of these themes is presented as a template in the content network. Conclusions: Each justice Foundations educational, religious foundations, epistemic and social foundations to identify the key themes. Educational justice is part of why the educational principles of justice.

Keywords: Educational justice of Nahjulbalagha, foundations, reasonsAddress for Correspondence:


How to cite this article:
Tavakoli Y, Golstani H, Norouzi RA, Rezaei F. Explanation of the justice-oriented education's reasons from the religious teachings' perspective emphasized in the Nahjulbalagha. Int J Educ Psychol Res 2016;2:5-15

How to cite this URL:
Tavakoli Y, Golstani H, Norouzi RA, Rezaei F. Explanation of the justice-oriented education's reasons from the religious teachings' perspective emphasized in the Nahjulbalagha. Int J Educ Psychol Res [serial online] 2016 [cited 2024 Mar 19];2:5-15. Available from: https://www.ijeprjournal.org/text.asp?2016/2/1/5/174785


  Introduction Top


In the religious texts of Islam, Prophets' mission objective is establishing of justice and education in the society. Islam believes that justice is one of the greatest human values as well as the characteristics of the individual and society. According to the Quran, justice and education itself has intrinsic value and safety and progress of society and individual depend on them. God in many passages of scripture commanded the Prophets to justice and guidance. For example, God says: ” My lord has commanded justice.[1] And also in numerous chapters has emphasized on guidance: “He it is who sent his messenger with guidance and the religion of truth, that he might cause it to prevail over all religions, though the polytheists may be averse.[2] Justice is one of the Shias principles. Motahari Martyr (2005) states: the social concept of justice is the purpose of prophecy and the philosophical concept of it is the resurrection. Fairness and justice in the minutiae of religion, as well as social and political issues, have a special and privileged position. He also states: Islamic ideas of social axioms of a Muslim is that Imam and leader and chief should be just; the judge must be just; court witness must be just; divorce witness should be just and in Shiites Muslim point of view the chief mullah for Friday prayers must be just.[3]

Nahjulbalagha which is also called brother of the Quran consists of theoretical and practical science of Islam. Nahjulbalagha paid more attention to justice than any other Islamic sources. Ali (peace be upon him [PBUH]) says in Nahjulbalagha: you should know that among the creatures of Allah, the most distinguished person before Allah is the just Imam who has been guided (by Allah) and guides others. Hence, he stands by the recognized ways of the Prophets' behavior and destroys unrecognized innovations. The (Prophets) ways are clear and they have signs. Certainly, the worst man before Allah is the oppressive Imam who has gone astray through whom others go astray. He destroys the accepted Sunnah and revives abandoned innovations.[4] Till the man fails to educate himself and convert justice to an inner belief cannot lead the society and bring justice in a society. Ali (PBUH) defines that gouge and basis of Gods worship is having the attribute of justice, especially in community leaders and managers, which provides training and education to the community. In other words, the basis of settling the community is justice-oriented education of person.

Examining the historical record of justice shows that this concept is one of the human critical concerns and is more used in the realm of religion and under different titles, such as: developmental justice, legislation, and moral justice. Justice in human realm first was considered as individual justice and then gradually has been entered in the social sphere. So that today social justice is the most important issues of the day and community. As Rawls wrote in his theory of justice: “Justice is the first virtue of social institutions, as truth is virtue of thinking systems.” Although a theory be ideal and adequate, if it is not true should be rejected or revised; as if laws and institutions, regardless of how efficient and organized are, be unfair must be modified or set aside.[5] Concepts of justice, oppression, and its derivatives is emphasized and detailed in more than 350 verses of the Holly Quran. These concepts in most of the verses were coincided with educational and moral themes. The verses on justice, including domestic, political, judicial, and group, which inspired the establishment of justice in society have paid particular attention to the both justice and education. God says in Al-Hadid chapter: “We have sent our messengers with proofs, and sent them with the book and the scale, and hence that people might establish the scale (of justice). We have sent down iron in which there is great might and diverse benefit for people, so that Allah knows those who help him and his messengers in the unseen. Indeed, Allah is the strong, the almighty.”[6] Justice has not been clearly defined in the Quran. Secrets and wisdom of why the Quran is not clearly defined the basic concept is not studied in Islamic texts or at least we do not have news about that. But one thing that should be mentioned here is that Quran has invited its addressees in different topics and issues to justice. The Quran in different verses has invited its addressees to observe justice. Verses such as: deal justly; it is nearer to piety,[7] and also: when you judge between people you judge with justice,[8] and also: do not allow your hatred for other people to turn you away from justice.[7] God continues in the same verse invites people to stand up for justice and states: believers, be dutiful to Allah and bearers of just witness.[7]

Holly Prophet, Ali (AS) and his children are called the justice of the Quran.[9] Ali (PBUH) states: “Nothing will reform people but justice.”[10] Imam Sadiq (AS) says: “If justice be among the people, all will be needless.”[11] Imam Kazim (AS) said: “God did not leave any money but has divided based on divine right and Islamic legislation of each one got his own right, including properties of commons, the poor and all segments … If people were behaved in justice, all would be needless will not remain any poor and needy among them.[12] As well as Imam Musa Kazim (AS) introduces that self-governing society depends on a just ruler and says: “When a society achieves the full dignity that simply follows just rulers.”[13] Hakim Bu Alisina which is famous in similar philosophy believes that the source of justice is divine and says: “Man has a social life and is incapable of legislation in order to organize his social as well as his personal life according to the justice system, so it is necessary that God appropriate with his theology guide the man.[14]

In the history of human civilization, varied and different perspective on justice, considering the fate of individual and social justice, have been stated. Views that are sometimes too old and sometimes are achieved in recent decades and each one still has substantial fans in politics, economic, cultural and academic communities. It seems that each theory of justice has a series of basic elements and concepts which shows the ultimate goal of that theory about justice. Some theories have relativist approach to justice, and some have an absolute realistic approach to justice. Fate-oriented and postmodernism have relativist approach to justice. For example, postmodernism believes that local rights and duties are limited, and they were failed to be universal.[15] While right-oriented ones have absolute realistic approach to justice and say: right has inherent and stable concept which cannot have relative and local behavior to it.[16]

As well as Islam by a comprehensive looking at all aspects of human existence and society says the pivotal right is justice. As Movahed, Pourezzat and most of the Islamic scholars said: in defining justice concept of right has essential and natural value and in many cases can be seen that right and justice are used together.[17],[18] Among those whom we created there is a nation who guide with the truth and with it they are just [19] and in the same verse: and of Musa's people was a party who guided (people) with the truth, and thereby did they do justice.[20] In Nahjulbalagha, justice is defined based on the right and truth, so sometimes these two concepts are used as synonyms, sometimes together and sometimes used interchangeably. Accurate and close relationship of right and justice is more visible in Ali's (AS) works and thoughts. Ali (AS) is the biggest proclaimer about truth and justice.

Justice and its achievement in personal and social aspects is one of the aims and ideals of the Islamic Republic of Iran. In Islamic teachings especially in Nahjulbalagha, justice is not a duty but as a divine honor. The main objective of this research is to explain the reasons of educational justice based on Islamic teachings emphasizing the Nahjulbalagha.

This research tries for explaining the reasons of educational justice from the prospective of the Nahjulbalagha, answer the following questions:

  1. How can explain the principle of (educational) justice in Islamic teachings by emphasizing Nahjulbalagha?



  Methods Top


In order to answer the research questions, the thematic analysis, comparative analysis and template analysis methods have been used. The thematic analysis method is a way for identifying, analyzing, and reporting available patterns in data quality. This is a process for analyzing textual data, and it changes the scattered and diverse data into rich and detailed ones.[21]

Comparative analysis is also an appropriate method for analyzing thematic ones that Attride-Sterling has developed it. What comparative analysis offers is the same site as the organizing principle.[22]

Template analysis which was first introduced by “King N” shows a list of cognitive themes of literature theory or extracted from text data as a tree-shaped and hierarchical.[23]

The key features of this method are a hierarchical organizing of contents and grouping lower of themes as racemes and creating a higher level of themes.[24]

The population in this study is Nahjulbalagha. Because in the study sampling has not been done, so the sample size is the same as the population. In the study for analyzing data three methods are used: Thematic analysis, comparative analysis, and template analysis.

In order to select themes be related to the research objectives and questions and also in order to assess the validity and reliability of the research, the opinion of experts, scholars have been used. And the attention is paid to select various themes in order to answer the questions based on the theoretical and former principles. To calculate the reliability, Holst method-estimating compatibility coefficients of two types of coding, manual and software is used. Its formula is:



Where PAO is the observed compatibility percentage (reliability coefficient), M is the number of compatibility in two stage of coding and n2 is the number of coded units in the second stage. This figure varies from 0 (no compatibility) to 1 (full compatibility).

In addition, in order to the extracted contents have more accuracy and validity, two authoritative sources of Nahjolbalaghe have been used. One of the Nahjolbalaghe is translated by Mohammad Dashti and another one is translated by Feiz-Al-Islam.


  Results Top


Principles (foundation) of educational justice in Nahjulbalagha perspective

In answering the second question which is about “why” dimension of justice-oriented education, the principle of educational justice is recognized and organized in three integrating themes religious principles, epistemonical principles, social principles. According to [Table 1] religious principles have been analyzed by three key themes: belief, moral and precepts themes. Epistemonical principles are analyzed by five main themes: recognition, deep understanding of holistic, knowledge of the truth, good judgment, steadfast in patience. The social principle which is one of the main parts of educational justice is analyzed by three major themes: rights, laws, and freedom.
Table 1: Frequency of themes related to educational justice in Nahjulbalagha

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[Table 1] shows that Nahjulbalagha paid more attention to educational justice principles than any other its aspects. Frequency of educational justice principle is more in comparison to the frequency of educational justice place. It shows that in Nahjulbalaghas point of view educational justice principle has more importance than a place of educational justice.

Imam Ali (AS) says: justice is the strongest and the most steadfast basis.[25] Educational justice principles are appropriate context that the seeds of justice in which is better grown and develop gradually, and as for the good land, its vegetation springs forth (abundantly) by the permission of its lord, and (as for) that which is inferior (it's her bage) comes forth but scantily; thus do we repeat the communications for people who give thanks.[26]

Religious principles of educational justice

Divine orders collections which are in terms of religion for guidance and training of human can be analyzed in three main themes: precepts, beliefs, and morals and for analyzing religious principles these three themes are used. In other words, if religion is likened to a triangle. The sides of the triangle are consist of three themes: precepts, beliefs, and morals.

In all three sides of the triangle, the Quran and Nahjulbalagha insisted on justice and introduced it as a fundamental pillar of religious. Prophets in the Quran are ordered to justice and introduced the philosophy of their mission establishing justice in society: “I am ordered to be just among you”.[27]

Belief principles of educational justice

Thinking about key themes of belief principles of educational justice in Nahjulbalagha makes this fact clear that God is just and orders to justice and this is the basic belief of the followers of Imam Ali (AS) and is one of the Shia's principle. As Imam Ali (AS) says: I stand witness that the God is just and does justice. He is the arbiter who decides (between right and wrong).[28]

Imam Ali (AS) in another part of the Nahjulbalagha states that God is for from cruelty and says:

“O people, surely this world deceives him who long for it and who is attracted towards it. It does not behave niggardly with him who aspires for it and overpowers. By Allah, no people are deprived of the lovely pleasures of life after enjoying them, expect as a result of sins committed by them because certainly Allah is not unjust to his creatures.”[29]

In another Sermon, he also states that: “He ordained livelihoods with plenty and with paucity. He distributed them narrowly as well as profusely. He did it with justice to test whomever He desired, with prosperity or with destitution, and to test through it the gratefulness or endurance of the rich and the poor.”[30] In the opinion of Imam Ali origin and source of justice is in the light of faith in God, and other minutiae arise of this principle.

Imam in this regard has a short but comprehensive sentence he has declared paying to Muslims as the highest of all regards. He has placed the rights of Muslims in the same regard (of importance) as a devotion (to himself and his oneness).[31]

Precept principles of educational justice

An example in precept themes is retaliation that God ordered on the basis of the philosophy of right and justice. The Quran introduced retaliation as the recovery of the community. In practical life of the Prophet it can be seen that in the last days of his holy life despite being sick to preserve and emphasize right and administer justice and practical teaching to Muslims, he submitted to retaliation and said: I swear to God, that God on the day of judgment will not spare any unjust oppression, if any of you have been wronged by me and if you own rights of me, I am ready for retaliation, among people one person called Savadat ibn Gheys stood up and said: “O Messenger of Allah once you were returning of Taif you would move the wand in your hand, but it hit me. The Prophet said that God knows I didn't do it intentionally. However, I will give retaliation. The Prophet commanded to bring the same wand, then gave it to Savadat and said: to each member of your body its hit, hit it to part of my body and take your right from me in this world, Savadat said no, no I forgave you. The Prophet said, “God have mercy on you.” Indeed, such was the behavior of a leader and statesman of religion and government in performing justice and protecting of the law.[32]

According to [Table 1] Ali (AS) in a part of Sermon 176 by describing the types of oppression points to that oppression which has retaliation and says: “The injustice that will not be left unquestioned is the injustice of men against other men. The retribution in such a case is severe. It is not wounding with knives, nor striking with whips, but it is so severe that all these things are small against it”.

Moral principles of educational justice

In the discussion of moral principles and according to [Table 1] it should be said that: justice is the essence of morality. Imam Ali (AS) introduces that justice is infrastructure and basis of all the values. He writes in a letter to Muhammad ibn Abi Bakr: “Behave humbly with the people, keep yourself lenient, meet them large-heartedly, accord them equal treatment so that the big should not expect injustice from you in their favor and the low should not be despondent of your justice to them. Allah, the Sublime, will certainly question you, o community of his creatures, about your actions, small or big, open or concealed. If he punishes you, it is because you have been oppressive, and if he forgives, then it is because he is the most generous.[33]

Imam Ali (AS) in improving his justice program adhered to moral and did not bear the smallest immorality and did not allow any ethics violations to find a way in his way of justice. As a result, the theme of justice in Imam Ali (AS) viewpoint is very broad and deep. Imam Ali believes that justice is the main head, core and essence of faith and is also the source of all good. In fact in his point of view justice is in one hand related to human belief and thought and, on the other hand, is described as a collector of all good. So he believes that faith scale is on the basis of justice and believer is a person who has the character of justice.

Epistemonical principles of educational justice

Integrating themes of epistemonical principles are divided into five main themes: recognition, deep understanding, real knowledge, good arbitrage, steadfast in patience. Undoubtedly one of the pillars of educational justice is recognition. Recognition of knowledge, recognition right and wrong, understanding justice and injustice, recognition of right companions and wrong followers, understanding oppression and unjust, recognition of Gods laws and honors and many other recognitions which cannot be listed here. Imam Ali (AS) in many of the Sermons, letters and Hadiths emphasized on recognition and its different aspects and said: He has made for you, ears to preserve what is important, eyes to have sight in place of blindness and limbs which consist of many (smaller) parts, whose curves are in proportion with the molding of their shapes and lengths of their age, and bodies that are sustaining themselves and hearts that are busy in search of their blood, besides other big bounties, obliging best owings and fortresses of safety.[34]

Imam Ali (AS) in numerous cases in Nahjulbalagha while introducing the recognition notes the limitations of the sensuous recognition. Imam Ali on the levels of recognition states that internal recognition is secrets container, science, and knowledge and says: “These hearts are containers. The best of them is that which preserves (its contents).[35] He also in another Sermon refers to the limitations of intellectual knowledge and says: “He has not informed (human) with about the limits of his qualities, and he has not prevented it from security essential knowledge of him”.[36]

Imam Ali believes that the most reliable and the most unerring way in recognition is revelation and says: “And know that this Quran is an advisor who never deceives, a leader who never misleads, and a narrator who never speaks a lie. No one will sit beside this Quran but that when he rises he will achieve one addition or one diminution-addition in his guidance or elimination in his (spiritual) blindness. You should also know that no one will need anything after (guidance from) the Quran no one will be free from want before (guidance from) the Quran.

Therefore, seek a cure from it for your aliments and seek its assistance in your distresses. It contains a cure for the biggest diseases, namely unbelief, hypocrisy, revolt, and misguidance. Pray to Allah through it and turn to Allah with its love. Do not ask the people through it. There is nothing like it through which the people should turn to Allah, the Sublime”.[37]

One of the main sources of knowledge is scholars and their experiences. Imam Ali (AS) refers to the role of civilization of scholars and about the use of their experience and knowledge in the reformation and development of the country says to executives and officials: “Keep on increasing your conversations with the scholars and discussions with the wise to stabilize the prosperity of the areas under you, and to continue with that in which your predecessors has established.”[38]

He divided people according their training and knowledge in three types and says: “People are of three types; one is the scholar and divine; then the seeker of knowledge who is also on the way to deliverance. Then (lastly) the common rot who run after every caller and bend in the direction of every wind.”[39]

According to [Table 2], Imam in his recognition system in addition to the content of recognition and usage of recognition sources notes to four educational justice themes: Keen understanding, deep knowledge, good arbitrage and patience and says: Justice also has four aspects; keen understanding, deep knowledge, a good power of decision and firm forbearance. Therefore, whoever understands comes to acquire depth of knowledge; whoever understands comes to acquire depth of knowledge; and whoever exercises forbearance never commits evil actions in his affairs and leads a praiseworthy life among the people.[40] In this themes Imam Ali (AS) refers to the way of understanding of justice and its results which are good arbitrage and patience.
Table 2: Documentation of educational justice principle in Nahjulbalaghas perspective

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In fact Imam Ali (AS) by the explaining of justice wanted to explain concrete examples and pillars of educational justice; it means that justice in understanding of content means that deeply analyze it and then judge about that. It's deep and comprehensive understanding that reaches human to the reality. So if someone does not have wide and deep studies about and issue and his understanding of that issue be superficial, so he should not give conclusive comment on it because it is contrary to justice.

Today's big problem in the society is that unfortunately some people on most of issues, especially religious issues, consider themselves experts without having deep and comprehensive studies on the issues and in some cases there are not even superficial studies which according to Ali (AS) is contrary to justice. Another issue that Imam refers to it is among the existing sciences and knowledge those are firm and just that guide human to the fact and prosperity.

Another fact is that the judgment should be good and on the basis of right and being good means that nobody's right should not be futile. Human incurs himself in front in times of hardship and adversity and behaves in a way that is not acceptable and even sometimes because of the pressure of time and problems suicides and kills himself by his own.

Imam Ali (AS) states: In time of hardship that action is just which be on the basis of forbearance, patience and meekness and just man in time of problems should be patient and keep his morale firm and resistant.[41]

Social principles of educational justice

Integrating themes of social justice are divided into three main themes; rights, laws, and freedom.

Frequency of social justice principles same as religious principles according to [Table 1] shows the importance and place of the principles in educational justice. The human is a social beings, and most of his needs are provided by social living. Imam Ali (AS) says: “If anyone of you finds your near ones in want or starvation, he should not desist from helping them with that which will not increase if this help is not extended, nor decrease by thus spending it. Whoever holds up his hands up his hand from (helping) his kinsmen, he holds only one hand, but at the time of his need many hands remain held up from helping him. One who is sweet tempered can retain the love of his people for good.”[42]

According to Sermon No. 23, human in social life, which is a scene of benefit and loss, needs others help, and the need leads him to others and everyone because of hardship and problems needs friendship. Imam Ali (AS) believes that alone man is exposed to danger and says: “You should beware of division because the one isolated from the group is a (prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf.”[43]

One of the principles of social life is establishing of social justice. It means that people get their natural and legal rights and within the framework of law and regulations and observing the others rules have a peaceful life. Accordingly, themes; rights, laws, and freedom are the best themes in the Nahjulbalagha.

Rights principles

The main themes of rights principle are one of the most important and major themes in educational justice principles. According to [Table 2] large section of the discussion of the Nahjulbalagha, is about right recognition. Themes such as: truth and rights, divine rights, Imam and people mutual rights, official rights and even animal rights are mentioned.

Imam in introducing right and wrong says: “O Al-Harith. You have seen below yourself but not above yourself, and so you have been confused. Certainly, you have not known right so that you can recognize the righteous. And you have not known wrong so that you can recognize the people of wrong.”[44] He also says: “Certainly, I know what can improve you and how your crookedness can be straightened. You do not understand the right as you understand the wrong and do not crush the wrong as you crush the right.”[45]

Ali (AS) in explaining the mutual right of Imam and people says: “People, I have a right over you, and you have a right over me. As for your right over me, that is to counsel you, to pay you your dues fully, to teach you that you may not remain ignorant and instruct you in behaviorism that you may act upon. As for my right over you, it is fulfillment of (the obligation) allegiance, well-wishing in the presence or in absence, response when I call you and obedience when I order you.”[46]

Imam Baqir (AS) was asked about the people rights of Imam, He said: “Divide equally among people and treat them to just.”[47] But, the concept of equality does not mean consideration of all people same in belief aspect or same gender, it means equality in adjudication and having facilities of nature and the dignity of the human. Equality means that no one can deprive the other one right because of language, race, and gender or in terms of population decline, because of the attitude to women cannot deprive of training, scientific and social facilities. That is sentenced, and all facilities and planning should be such a way that can use them.

Imam Ali (AS) in a section of the Nahjulbalagha in explaining mutual rights says: “I do not like praise, because it can cause my responsibilities toward the glorious God, and you be abandoned.”

SO, Imam in his practical life believes that the ruler must first be trained and flight against his passions till hearing of the truth word be easy to him and his relations with people should not be on the basis of demagogy, thus such a ruler can establish justice in the Imam point of view. In this aspect justification among all people is equal and same. Because justice in Imam Ali (AS) viewpoint does not know a geographical boundary, ethnicity, rich and poor, boss and subordinate, up and down, insider and outsider. He was definitely opposed to discriminative rights, seeking distinction and discrimination and implemented justice without any consideration. When Abdullah ibn zam aah talked to him on the basis of excess demand and asked the Imam giving him from the tax, said: “This money is neither for me nor for you, but it is the collective property of the Muslims and the acquisition of their swords. If you had taken part with them in their fighting you would have a share equal to theirs. Otherwise the earing of their hands cannot be for other than their mouths.”[48] Thus, in Imam viewpoint one of the most important duties of the leader of Islamic society is implementing justice and training just society. Because of educational justice people became familiar with the mutual right of themselves to Imam and society and felt a responsibility.

Freedom

One of the most important themes in social justice is freedom. It's one of the natural rights of a human. In an Islamic society and on the basis of the Islamic teachings all people have equal freedom. The Prophet said: “God will forgive all sins, but those who make religion, extort workers' wages or sell a freeman for slavery.”[49]

Freedom is belief principle of Imam Ali (AS) viewpoint. He did not allow himself to task force, and this is the principle of Imam Ali's (AS) government. In Imam Ali (AS) ideas releasing prisoners is the best charity,[50] feeling ease in paying Zakat.[51] Imam in one of his Sermons says: “I lived as a good neighbor to you and tried my best to look after you, and I freed you from the snare of humbleness and the fetters of oppression through my gratefulness for the little good (from your side) and closed my eyes to your many misdeeds which my eyes had observed and my body had witnessed.”[52]

Imam believes that freedom from desires slavery is possible on the basis of educational justice and says: “O slaves of desires, cut them short because he who leads on the world gets nothing out of it except the pain of hardships. O people, take charge of the training of your own souls and turn them away from the addiction to their habits.”[53]

In the Imam perspective unlimited freedom cause deviation of justice and prevent human from salvation and prosperity, as he says: “Do not allow time to yourselves because it will put you on the path of wrong.[54] Freedom with justice in thoughts and practical life of Imam Ali is so strong that which ensure the respect for fundamental rights and ensure peoples spiritual life right.

Thus, freedom is the basis of social justice as freedom is a mean for the realization of justice. Without freedom, there will not be any social justice, without freedom there will not be any security. The security that people could say their problems and prevent the tyranny of oppressions or demonstrate their shortcomings, so freedom is an infrastructure of justice. If justice puts everything in its right place, so freedom will be human's electoral and natural life. Imam Ali says: “The best fight in front of the unjust leader is using the word justice.”[55] The word justice here means free speech and is expressing the right which is both Jihad and freedom and also it is a kind of value.

Imam Khomeini also believes that “in Islamic society everybody is free to state his own ideas and Islamic society rulers and authorities are required to listen to them but it does not mean that to tell whatever they want against Islam and the honor of Islamic country, but to tell the truth” and he also says: “Freedom yes, conspiracy no. There is freedom of expression and everybody says whatever he wants. Islam had power from the beginning despite all the talks and unlike all its untruths. Power is firm, and our logic is steadfast, we have logic, we have proof and we are not a faired of others words, anyone who has anything to say can say, but we don't accept conspiracy and treason to nation as we didn't accept.”[56]

So justice and freedom are interdependent and the relation between freedom and justice can be described in three ways;

  1. To fulfillment of justice it is necessary that justice be implemented, because of the manifestation of social justice is prevention of oppression and power-fashioned and it is not achievable but by thoughts, freedom of word, freedom in electoral right
  2. Justice means paying the right of rightful person, and freedom is first and natural right of human, so just society is formed by freedom, and the freedom is formed by justice
  3. Justice implementation needs achievements ways to it and one assured way for fulfillment of justice is freedom, because justice requires recognition of issues related to justice that without freedom it is not accessible.[57]


Law

Law theme is another social principle of educational justice. Undoubtedly social justice is not possible without law. It ensures social justice. Amir-Al-Muminin (AS) believes that implementation of justice is on the basis of respecting the law and started it from himself. By the pace of justice and law the way for justice will be paved without boundary breaking of the law and violating to privacy and law and because of that Imam Ali (AS) from the first day of taking government, stated that and used it in all his actions.

He in his first Sermon of government which its main core was justice stated: “Be aware, undoubtedly each facing the qibla, and eats our sacrificed and testifies in the oneness of God and the mission of Muhammad (PBUH) we will perform the Quran commands and Islamic interest over him.[58]

Imam Ali (AS) consistently pursued the fulfillment of justice through the right and fair and emphasized on law-oriented justice. He in his first government Sermon in Medina stated it and through the way more than anything else he guided his governors to not break the law, because violation of law from governors side cause different kinds of injustice, “by Allah, I shall split the wrong till I extract right from its flanks.”[59] And also emphasized: “You now see pledges to Allah being broken but do not feel enraged although you fret and frown on the breaking of the traditions of your forefathers.”[60]

Comparative analysis of why aspect of educational justice

As [Figure 1] shows, origin and reason of educational justice can be searched in valuable place of justice. The reason why Imam Ali (AS) in different areas emphasized on justice and introduced it as a basis of activities, programs and proceedings is the lofty position of justice in both divine values and human values.
Figure 1: Comparative analysis of why aspects of educational justice in the Nahjulbalagha

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Justice in the Imam point of view is so valuable that says the reason for accepting the government is justice implementation, and the measure of the government is also justice. According to the sanctity of justice and the importance of it in the Imam ideas, obviously he cannot remain silent or give less importance to it.

This is why the Imam said that the only reason of accepting the government was adjudication and rescission of wrong. Because he believes that justice maintains social balance and satisfies everybody and peace the community.[61]

According to a comparative analysis of why the aspect of educational justice [Figure 1],[Figure 2],[Figure 3],[Figure 4] can be said that the importance factor of justice should be searched in addition to justice place in justice principles. Each of principles; religious, epistemonical, social of educational justice has the spirit of justice.

According to religious principles, belief in the oneness of God is the same as belief in his righteous. The head of faith is justice. The Prophet said: “Ali! The believer is one who Muslims know him safe for their property and life and Muslims know him safe for their property and life and Muslim is one who Muslims are safe from his tongue and hand.”[62]

According to comparative analysis [Figure 1] (educational) justice is the basis of human's life which is on three firm principles; religious, recognition and social principles. Each of the principles is formed in a regular network of main and base themes. The result of the principles is values based on educational justice. And the head of the values is faith based on justice. As a result to achieve just-oriented training there is a need for three firm pillars which are: religious faith, faith linked with knowledge and faith in social justice, and they cannot be provided without the devotion and servitude. As he said: “He has declared paying regard to Muslims as the highest of all regards. He has placed the rights of Muslims in the same grade (of importance) as devotion (to himself and his oneness)”.[63]


  Conclusions Top


According to the above mentioned issues, to explain the why aspect of educational justice two questions were raised. To answer the first question which is “How can explain the place of (educational) justice in Islamic training in the Nahjulbalagha?”

The macro theme of educational justice was analyzed into: Two integrating themes, value levels and government measure and 12 main themes. Each of the main themes is forming a part of educational justice in Nahjulbalaghas perspective.

To answer the second question “How can analyze the (educational) justice principles in Islamic teachings by emphasizing on the Nahjulbalagha?” The principles of educational justice were analyzed into three integrating themes which are: religious, recognition, and social principles. Religious principles were studied by three key themes; belief, moral and precepts.

Epistemonical (recognition) principles were also studied by five key themes; recognition, deep understanding, deep understanding of holistic, good arbitrage and steadfast in patience. The social justice which is another principle of educational justice and was studied through three key themes; rights, law, and freedom.

Findings show that the frequency of educational justice place is 181 themes and frequency of principles is 4,466 themes. Comparison of frequency of educational justice place [Table 1], with the frequency of educational justice principles, [Table 2] shows that the value and importance of the principle and place of the educational justice is in just-oriented training system. The frequency of the “why” aspect of educational justice is 4,646 themes that from which 181 themes are related to educational justice place, and 4,466 themes are related to educational justice principles.

Indeed thinking about educational justice themes in Nahjulbalagha shows us a logical structure. The structure can be as a pattern for explaining different aspects of justice-oriented education. The pattern which has three aspects is:

  1. “Why” aspect is: the value and philosophic aspect of educational justice
  2. “What” aspect is: the nature and description of educational justice
  3. “How” aspect is: principles and indexes of educational justice.


As a result [Figure 2] can show three axis “why”, “what” and “how” of just-oriented education.
Figure 2: Aspects of explaining justice-oriented

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Financial support and sponsorship

Nil.

Conflicts of interest

There are no conflicts of interest.

 
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    Figures

  [Figure 1], [Figure 2]
 
 
    Tables

  [Table 1], [Table 2]



 

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