تبیین و نقد نظریة تربیتی علی‌اصغر کرباسچیان، بنیان‌گذار مدارس اسلامی، با رویکرد نخبه‌گرایی

Introduction
Some of the most significant endeavors to achieve the objectives of Islamic education in Iran are Islamic institutions. These institutions endeavor to educate students within a framework that is governed by Islamic religious beliefs, values, and teachings, while utilizing contemporary curricula. Ali Asghar Karbaschian established Alavi High School in 1955, under the supervision of Reza Roozbeh. The school implemented a stringent policy of selecting pupils and their families based on academic and religious criteria. This policy subsequently became a persistent feature of these schools and has continued to shape their educational practices to date. Karbaschian's status as a Shi'a cleric holding the rank of ejtehad^[1] may reinforce the perception that the foundations of this approach are rooted in Islam. Nevertheless, the repercussions of such an approach include a decrease in social cohesion and an increase in inequality. In practice, it may deprive public schools of valuable cultural resources by attracting students and families with substantial cultural capital who might otherwise contribute to public schools. Moreover, this approach is incompatible with the principles of the Constitution of the Islamic Republic of Iran and with the Right to Education articulated in the Fundamental Reform Document of Education (2011). This begs the question of the theoretical underpinnings and foundations that underpin this approach, as well as their relationship to the religious foundations and teachings of Islam. Although Roozbeh's elitist approach was moderated during the final years of his life, Karbaschian continued to lead the school for another three decades while maintaining the same general approach. As a result, the dominant ethos of Islamic schools was influenced by Karbaschian's educational practice and thought.
Theoretical Foundations
Research that specifically addresses the intellectual and theoretical foundations of Ali Asghar Karbaschian's educational thought and the elitist orientation of Islamic schools remains scarce. Scholars have, however, been increasingly preoccupied with matters such as educational justice, Islamic institutions, and non-governmental schools in recent years. Relevant research has investigated the relationship between non-governmental schools (formerly referred to as non-profit schools) and educational justice (Yari Gholi, 2013), the curriculum of Islamic schools (Minaei, 2022), the cultural affinity among graduates of these schools (2022), and the lived experiences of their female graduates (Chitsaz, 2020). A description of Ali Asghar Karbaschian's views as an ideal model of education (Bani Hashemi & Moghaddas, 2003), an examination of him as a thinker in informal religious education (Baghgeli, 2007), an explanation of the foundations of his thought through a comparative examination of the philosophy of Jesuit and Islamic schools (Ziaei Movahed, 2010), and an examination of his educational views with the aim of formulating Karbaschian's educational philosophy (Haj Ghasemi, 2017) are all included in the research on the foundations and theory of Ali Asghar Karbaschian's educational thought. However, no study has specifically attempted to elucidate and, in particular, critically examine Karbaschian's educational theory and its relationship to the foundational principles and teachings of Islam, despite these contributions. The present study is justified by this gap in the literature.
Research Methodology and Framework
An analytical–explanatory approach is employed in this study to identify the foundations and components of Karbaschian's educational theory and to formulate its theoretical structure, with a qualitative research design. The analytical phase is based on documentary sources that have been published since 2006, with the first materials being disseminated in celebration of the fiftieth anniversary of the establishment of Alavi High School. These materials were published as commemorative compilations, with the primary focus on the recollections of Ali Asghar Karbaschian's and Reza Roozbeh's former students and colleagues. The publication of interviews regarding Karbaschian and related topics continued in the wake of the establishment of the Allameh Karbaschian Institute and the Matn Institute (Institute for the Study of the Flourishing of the New Generation). Karbaschian's educational theory was developed and its various dimensions were clarified through the explanatory phase, which was conducted in accordance with the results of the analytical phase. In order to investigate the relationship between the foundations and components of Karbaschian's theory, Islamic religious teachings, and educational justice, both external and internal criticism were employed. External criticism was used to examine the relationship between the foundations of Karbaschian's educational theory and religious texts, as well as its relationship to educational justice. The degree of coherence and compatibility among the components of Karbaschian's educational theory was assessed through internal criticism.
Research Findings
The findings suggest that Karbaschian's educational theory is epistemologically grounded in four primary sources: religious-philosophical knowledge, empirical sciences, social experiences, and the interpretations of his instructors. Its ontological underpinnings are predicated on the immortality of the soul, the Origin and the Hereafter, and causality. At the axiological level, the theory prioritizes moral values that are derived from religion over values that are based on rational-religious reasoning. These three dimensions are manifested primarily in the religious and moral culture and educational content of the school. The theory is based on the anthropological belief that the differences in talent and educability among human beings are innate. It believes that the principle of Nafy al-Sabil^[2] serves as a social basis for determining educational objectives and that education should take precedence over religious propagation in guiding its intended audience. Karbaschian's educational theory is fundamentally based on these assumptions. The primary elements of this theory are as follows: the recognition of education as the most significant endeavor of society; the prioritization of adolescents for education; the preference for education through schooling over religious propagation from the pulpit; the restriction of education to talented individuals rather than the general population; the requirement of perfection for a school; and the use of geometric progression as a method to increase the number of talented individuals who receive education. A critical examination of the foundations of the theory reveals four major challenges. Initially, it appears that certain aspects of its foundation are not derived from religious scriptures or the teachings of Islamic scholars, but rather from Karbaschian's personal beliefs. Secondly, the evidence that substantiates certain aspects of his theory, such as the limitation of education to exceptional individuals, is insufficient. This position appears to derive from treating limitations in human educability as analogous to limitations in the growth capacity of plants, particularly trees. Third, Islamic religious texts emphasize the selection of educational content, while the theory substitutes the selection of learners. Fourth, the theory's implementation deviates from educational justice, and certain theoretical foundations are inconsistent with one another.
Discussion and Conclusion
Karbaschian, like any other influential figure, may serve as a model in certain respects while being susceptible to criticism in others. It is crucial to acknowledge this. Plato's elitist approach illustrates that it is feasible to implement an elitist approach in education; nevertheless, the elite can be identified through the educational process rather than through initial selection. Karbaschian's theory has contributed to the generalization of the notion that elitism is intrinsic to religious education due to its close association with religious education. Such an interpretation may perpetuate the idea that religious affiliation always serves as a predicate for entitlement to more favorable opportunities. Nevertheless, the attribution of such a principle to Islamic foundations is subject to significant challenge and may have detrimental social and cultural repercussions. In view of its less committed competitors in today's world, religious education itself faces a serious threat. Karbaschian was intimately attuned to the circumstances of his era and acknowledged their importance. This is a significant obligation for the administrators and advocates of this educational tradition to reevaluate the practices and results of Islamic institutions and to reevaluate this policy. In this regard, the establishment of a religiously oriented school that is not selectively admitted, similar to public schools, is suggested as a preliminary measure.






[1] The highest rank among Islamic scholars


[2]. It mentions to the Islamic principle: “Allah has never granted the disbelievers a way of domination over the believers to their detriment.”