Worship is of the important religious education factors...

Worship is of the important religious education factors, and is divided into three kinds: inner worships: These are concerned with one’s heart, such as beliefs, and thoughts organ worships : These are concerned with body, such as prayer, fasting, and hajj(pilgrimage to Mecca) social worships: These manifest in social contacts, such as observing justice, equity, benevolence and Prodigality.

Prayer is the factor of humble submissiveness and adoration before God, and causes a decrease in faculty of anger and avoiding superciliousness and megalomania, and fasting is the cause of creation of patience, endurance, self-restraint and control of instincts; and Hajj is an emigration towards God and causes nearness to God (Beheshti, Abuja’afari & Faqihi, 2000). From the viewpoint of Khajeh Naseer Tusi one whose knowledge and action are right and correct can be called wise (Tusi, 1981).

Avicenna emphasizes moral education and deems religious education necessary for moral education. He means by moral education, upbringing chaste women and men who have a strong will power, love virtues and consider God’s satisfaction and countenance in their deeds (Sheari Nejed, 1998). Moulavi confirms the knowledge of those ones who are not superficial in science and attain “Certainty by sense-perception” and higher ranks of knowledge (Ja’fari, 1994, vol.2, p.616).

He complains of an imitational science in which learner does not apply his or her intellect, and doesn’t understand anything through thinking and reflection, and only rely on suspicion (2000, p.357). Therefore, those who satisfy only to their senses in cognition, such knowledge will be an obstacle for them, and will debar them from all kinds of perfection (Ja’fari, 1994, vol. 11,p.375). Imam Ali introduces the real science as the root of every goodness (Ghorar-al-Hekam).

Moulavi introduces “ignorance” as “disbelief” and knowledge as a factor which removes such a disbelief (Ja’fari, 1994, vol. 7, p.156). He also believes that knowledge has a particular shinness, therefore it can be said that those persons without knowledge are dark and without effectiveness (Moulavi, 2000). Therefore, Moulavi believes that it is knowledge that causes the piety to become effective and fruitful (Ja’fari, 1994, vol. 14, p.50).

Moulavi emphasizes informal education, in addition to formal education.