Designing a Curriculum Model for Religious Ethics Education Based on Mohammad Ghazali's Views

 
 
 
Introduction: The curriculum is one of the key components of any educational system, and religious and moral education is one of the most important aspects of these programs. In order to base Iran's educational system on divine-Islamic worldview and its specific definition of desirable and balanced human being, it is necessary that the type of moral orientation (religious or non-religious) as well as the components used in designing moral education curriculum models, are completely in line with the original religious criteria and provide the goals of this intellectual system.
Research questions: What are the anthropological foundations of religious ethics education curriculum from Ghazali's point of view?

What are the foundations of theology of religious ethics education curriculum from Ghazali's point of view?
What are the ontological foundations of religious ethics education curriculum from Ghazali's point of view?
What are the psychological foundations of religious ethics education curriculum from Ghazali's point of view?
What are the value-based foundations of religious ethics education curriculum from Ghazali's point of view?
What are the epistemological foundations of religious ethics education curriculum from Ghazali's point of view?
What are the principles of religious ethics education curriculum from Ghazali's point of view?
What are the elements of the curriculum model of religious ethics education from Ghazali's point of view?

Method: In terms of research paradigm and philosophy, the current study is among interpretative studies, in terms of purpose, it is an applied method, and in terms of the nature of the data, it is considered a qualitative research. In terms of methods of conducting qualitative research, in this study, the thematic analysis method has been used, because the identification, analysis and interpretation of the underlying and main themes and categories in Ghazali's descriptive texts in the field of moral education have been sought. Therefore, it can be stated that the current research method is analytical-interpretive. Thematic analysis conducted in this study is based on the Atride-Sterling (2001) method.
Results: The obtained results indicate that in the field of religious ethics curriculum foundations, Ghazali has a two-dimensional view in the field of anthropology, with a special emphasis on the inherent and divine dignity of man as well as the sensual and spiritual aspects of his existence. In the topic of theology, Ghazali considers God as the center and axis of the universe and introduces the tendency of people toward theology as a natural thing based on divine nature, which enables them to know the divine nature, divine attributes, and divine actions. In the field of ontology, Ghazali introduces the world as having two dimensions: the material world and the kingdom world. He believes that human effort and life are necessary in both these worlds. In relation to psychological foundations, Ghazali's explanation is about the role of reason and will in shaping the moral behavior of the individual, how to gain moral knowledge, how to judge morally, the goal of moral education, how to motivate morally, and the criterion for moderation of forces as well as the goal for moderation of forces. In the context of the foundations of valuation, Ghazali emphasizes the conditions that create behavior instead of behavior itself, opposing the eradication of instincts from human existence as the root of moral virtues and vices in humans, as well as emphasizing harmony and balance between the three forces of the soul as the main and final beauty. Finally, in the epistemological field, he discusses the possibility of acquiring knowledge in ethics and the degree of appeal and emphasis on reason and revelation in distinguishing the goodness and badness of actions mentioned by Ghazali. Regarding the principles of religious moral education curriculum, Ghazali's explanatory principles have a five-faceted structure, which includes the possibility of moral education, bases of moral education, requirements and necessities of moral education, preparations during education, and the content and substance of moral education, which explain Ghazali's beliefs in this field through 18 principles of education. In the context of religious ethics education curriculum elements for Ghazali's educational system, four elements—goal, content, teaching methods, and logic—were counted; these are in the form of a subject-oriented curriculum and a conceptual model. They try to cultivate 26 moral virtues and 19 moral vices in students. The highlighted changes include grammatical adjustments for clarity and flow while maintaining your original intent.
Discussion and Conclusions: This curriculum model is organized in such a way that in each of its components and elements, we can trace Ghazali's God-centered and religious thought, his insistence on the originality of the soul in the structure of existence and the ultimate goal of life, which is the attainment of happiness. This is clear evidence of the foundation of Ghazali's moral system based on religion and holy command and can be helpful and cited by the practitioners of those educational systems who seek to apply and present a religious model in the moral and religious education of their students.