Social justice in Islamic theological education represents a concept that is normatively central yet pedagogically underarticulated. Rooted in the Qur’an, the Sunnah, and the broader Islamic intellectual tradition, it carries legal obligation, ethical responsibility, spiritual maturity, and social sensitivity. These sources consistently affirm social justice as a foundational principle of a balanced and equitable social order, but its translation into educational practice remains unabiding. This research examines how social justice is positioned within the higher education syllabus for future Islamic religious education practitioners (teachers and imams) in Bosnia and Herzegovina. Using Mayring’s qualitative content analysis, in this study, written responses collected through an open-ended qualitative expert survey were analysed. Thematic indicators were developed as an outcome and were used as criteria for the subsequent documentary analysis of the official syllabus. Then followed an analytical examination of the syllabus of a study programme leading to the qualification of Islamic religious education practitioners. The findings indicate that social justice is not explicitly articulated within intended learning outcomes as knowledge, attitude, or pedagogical competence. The analysis structured through Bloom’s taxonomy demonstrates the presence of pedagogical and methodological sensitivity across all cognitive levels, from knowledge to evaluation. This reveals a discrepancy between the normative centrality of social justice and its partial pedagogical realisation. This study identifies a persistent tension between theological ideals and educational practice. The potential for rearticulating a theological–pedagogical framework in which social justice becomes an explicit, lived, and transformative category within practitioners’ education was highlighted as something in place of a conclusion.

<p>Rad, ali i nastojanje koji su poduzeti izvan rada, predstavljaju uvertiru analiziranju stanja i perspektiva socijalne pedagogije u zemljama Evropske unije i Bosne i Hercegovine. S ciljem jednog konkretnijeg, jezgrovitijeg, ali i pragmatičnijeg i vi&scaron;e informisanog zagovaranja za socijalnu pedagogiju u Bosni i Hercegovini, akumulacijom teorijskog i na praksi utemeljenog kapitala socijalne pedagogije, Bosna i Hercegovina potrebuje za stručnom praksom socijalne pedagogije. Socijalna pedagogija, ali i druge komplementarne i temeljne pomagačke znanosti i struke u Bosni i Hercegovini, nisu imale značajne teorijske i istraživačke pomake od kraja rata, a koje bi se nametnule kao socijalno-politički bitnima. Paradigmatska revolucija koja bi započela iz socijalne pedagogije, čini se da bi inovirala odgojno-obrazovne programe koji su nerijetko sredstvo u funkciji obespravljivanja. To bi se rezonovalo i na socijalnu politiku koja negira sudjelujuće odlučivanje i kvazi model deficita koji je samo inačica medicinskog modela tretiranja osoba različitih sposobnosti u Bosni i Hercegovini.</p>

<p>Rad sadrži prikaz slučaja provođenja mjere nadzora nad ostvarivanjem roditeljskog staranja koja je jedna od mjera zasnovana u Porodičnom zakonu FBiH, dio Prava i dužnost roditelja i djece, pod-dio Za&scaron;tita prava i interesa djece, Član 125. Nadzor nad ostvarivanjem roditeljskog staranja, stav 1 do 6. Mjera nadzora se utvrđuje ukoliko su roditelji zanemarili staranje o zdravlju i odgoju djeteta, ili kada je roditeljima potrebna pomoć u odgoju djeteta. U kontekstu provedbe nadležni organ starateljstva određuje program nadzora, kao i osobu koja će pratiti razvoj djeteta, kontrolirati postupke roditelja, podnositi periodične izvje&scaron;taje organu starateljstva i poduzimati druge mjere u interesu djeteta. Roditelj se ovom mjerom obavezuje da će redovno posjećivati organ starateljstva, odgojne ili zdravstvene ustanove ukoliko za to postoje opravdani razlozi, te da će periodično obavje&scaron;tavati o mjerama koje poduzimaju prema djetetu.</p>

A shift from a paradigm focused on content and a teacher as a transmitter of that content, to a paradigm focused on learning outcomes or competence, has been conditioned by a change in considering humans as active participants in their own life, for which the efforts of psychology in presenting self-regulation as a mechanism of assuming an active role in one’s own life are significant (Bandura, 1991). The principles of this paradigm are noticeable in many other considerations, e.g., in sociology - biography of life courses/outcomes, in humanities and helping professions - orientation towards providing support with the aim of self-help. It is precisely the Competency Passport as a tool in counseling work that seeks to identify individual competencies, but not only those acquired through formal education, but we can say overall competencies acquired in one’s life constellations. By a theoretical analysis and synthesis, this paper aims to offer a framework for a well-founded role of social pedagogues as lifelong learning facilitators in socio-pedagogical interventions through the perspective of the Competency Passport. Keywords: competency passport, social pedagogues as lifelong learning facilitators

This paper is the adapted and extended version of the bachelor’s work of our student Eldar Ćerim supervised by professor Edina Vejo and assistant professor Elma Begagić. The paper presents the results of several research studies (Bazrafshan, Jahangir & Shokrpour, 2017; Cox, 2011; Pirner, 2017; Williams & Lindsey, 2005) showing the nature of the existence of religiosity as both a protective and a risk factor precipitating the emergence of behavioral disorders. A comparative advantage of the paper lies in the fact that constructing a research equidistance in observing the phenomenon of religiosity, it presents distinct determinants of religiosity in terms of its influence on disorders in the behavior of young adults as both a protective as well as a risk factor.