The encounter “What is the Jurisprudence of Education” was held on Tuesday, November 2, at the Research Institute of Contemporary Jurisprudence. In this assembly, Dr. Majid Turuqi (a member of the Faculty of Al-Mustafa Al-Alamiya University) presented his point of view in explaining this issue.

In this conference, Mr. Dr. Turuqi said, referring to the development of education jurisprudence: “About 11-12 years have passed since the life of this field. We have maybe 80-90 PhD students now. “We have maybe 15 to 20 PhD graduates who have graduated in this field for the first time in Iran and the world, and it is interesting that our graduates have also been noticed.”

He considered the knowledge of education to be the knowledge that “is about the artifacts, creations, duties and assignments that humans have for the growth and education of these new people that they bring to society. That is, humans have the power of reproduction, what are their duties regarding this government and the ruler?” And by defining the knowledge of jurisprudence, he introduced the scope of all human needs.

From his point of view, in the jurisprudence of education, the collection of religious data should be seen in a one-piece educational structure, rather than proceeding in a fragmented framework as in the past. Another difference between the structure of traditional jurisprudence and the new framework of jurisprudence, especially in the field of education, is in its view of secondary titles such as the Islamic state. This teacher of education jurisprudence believes that “all the attention of our traditional jurisprudence was on the duties and tasks of the individual. The agency was considered by the individual himself. According to today’s saying, they did not have a sovereign view and a view of secondary titles, what the government should do to promote prayer in the society, what duties the government has in educating others. The third major difference between traditional jurisprudence and educational jurisprudence is the special attention to anthropology and accuracy in the goals or purposes of the Shari’ah. He said: “We have a lack of religious anthropology studies. We have a dearth of teleological studies and desirable people.

Dr. Turuqi also presented another method to examine the jurisprudence of education. He said: “We can go deeply into the discussion of knowledge of education and jurisprudence in another way, and that is to act with the same Western and modernist model. We have specified the subject, this time we will specify the method. The subject of educational knowledge is to know the methods and ways by which we can perfect the imperfect human being. But this knowledge can be done in 4 or 5 paths. It is an experimental method, very well, today Westerners say that our educational sciences are experimental educational sciences. What is a second method? That is to go to reason. These have also arrived today. Let’s call it the philosophy of education. We have a third way. It means that we have 5 educational knowledge with valid methods and sources. Experimental educational knowledge, intellectual educational knowledge that became popular in the world with different models, intuitive educational knowledge that the mystics worked on, and we should work based on the introspection that we have. Historical educational knowledge to go and see what other people’s experiences are and religious educational knowledge. It means that we should answer our educational questions based on religion. This knowledge of religious education has a deep scope and we call this educational jurisprudence.