Yana da matuƙar muhimmanci a sa akidar Musulunci ta zama tushen tsarin ilimi. Dukkan tsare-tsaren karatu da hanyoyin koyarwa an tsara su ta yadda ba za su karkata daga wannan tushe ba.

It is imperative that Islamic ‘Aqeedah is the basis for the education curriculum. The syllabi and the ways of teaching are all drafted in a manner that does not deviate from this basis.

A cewar harshen Larabci: mutum yana koyon ilimi (‘Ilm) – yana kaiwa ga gaskiyar ilimi, kuma yana koyon wani abu – yana sanin sa. A cikin kamus na Al-Muhit an ambata cewa: “ya koyi abu kamar yadda ya ji shi a matsayin ilimi… kuma ilimi yana cikin mutum, kuma mutum malami ne, mai ilimi.” Wannan ma’anar harshe ita ce tushen ma’anar kalmar ilimi da kalmomin da suka samo asali daga gare ta, don haka ana ɗaukar ma’anar harshe ta kalmar da kalmomin da suka samo asali daga gare ta muddin babu alamar da ke canza ta zuwa ma’anar ƙa’ida ta ilimi. Abin da ake nufi da “tsarin karatun ilimi” ma’anar harshe ce; wato, duk wani ilimi. Tsarin karatun ilimi magana ce da ke nufin tushen da ake gina bayanan da ake son koya a kansa; daga wani bangare, su ne batutuwan da wannan bayani ya ƙunsa, kuma daga wani bangaren kuma, yadda za a koyar da wannan bayani. Don haka yana ƙunshe da al’amura biyu: na farko, batutuwan karatu, na biyu kuma, hanyoyin koyarwa. Tun da akidar Musulunci ita ce tushen rayuwar Musulmi, kuma tushen Daular Musulunci, da dangantakar Musulmai da juna, wato, tushen al’umma, to wajibi ne kowane bayani da Musulmi ya karɓa ya dogara ne a kan akidar Musulunci. Wannan ya shafi ko bayanin yana da alaka da rayuwarsa, ko da dangantakarsa da wasu, ko da yanayin siyasa a cikin Daula, ko da wani fanni na wannan rayuwa, ko abin da ya gabace ta ko abin da zai biyo bayanta. Manzon Allah ﷺ ya kasance yana fara kiran mutane zuwa Musulunci, wato su rungumi akidar Musulunci. Da zarar sun karɓi Musulunci, sai ya fara koya musu dokokin Musulunci, don haka akida ita ce tushen koyarwar Manzon Allah ﷺ ga Musulmai. Lokacin da rana ta yi kusuf a lokacin da ɗansa Ibrahim ya mutu, mutane suka ce rana ta yi kusuf saboda mutuwar Ibrahim, sai ya ce musu:

It is said linguistically: a man learns knowledge (‘Ilm) – he arrives at the true knowledge, and he learns something – he knows it. In the Al-Muhit dictionary it mentions: “he learnt it is like he heard it as knowledge…and knowledge is in the person, and the man is a scholar, and knowledgeable”. This linguistic meaning is the basis of the meaning of the word knowledge and its derivations, and so the linguistic meaning of the word and its derivations are taken as long as there is no indication present which transfers it to the terminological meaning. What is meant by: “education curriculum” is the linguistic meaning; in other words, every knowledge. The education curriculum is an expression meaning the basis upon which the information which is desired to be learnt is built upon; from one angle this is the subjects which are encompassed by this information and from another angle how this information is going to be given. It therefore encompasses two issues: firstly, the topics for study, and secondly, the ways of teaching. Since the Islamic ‘Aqeedah is the basis of the Muslim’s life, and the basis for the Islamic State, and for the relationships between the Muslims, in other words, the basis for the society, then it is imperative that every piece of information that the Muslim receives is based upon the Islamic ‘Aqeedah. This is irrespective of whether the information was connected to his life, or to his relationship with others, or to the political situation in the State, or connected to any aspect of this life, or what came before it or what comes after it. The Messenger (pbuh) used to first call people to Islam, in other words, for them to embrace the Islamic ‘Aqeedah. Once they embraced Islam, he started teaching them the rules of Islam, and so the ‘Aqeedah was the basis of the teachings of the Messenger (pbuh) to the Muslims. When the sun was eclipsed at the time that his son Ibrahim died, the people said that the sun had eclipsed due to the death of Ibrahim, and so he said to them:

.» إِنَّ الشَّمْسَ وَالْقَمَرَ آيَ تَانِ مِنْ آيَاتِ اللهِ، لا يَ نْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلا لِحَيَاتِهِ «.

.» إِنَّ الشَّمْسَ وَالْقَمَرَ آيَ تَانِ مِنْ آيَاتِ اللهِ، لا يَ نْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلا لِحَيَاتِهِ «.

"Rana da wata biyu ne daga cikin alamomin Allah (swt), ba sa kusufi saboda mutuwar wani ko rayuwarsa." (an yarda da shi). Saboda haka Annabi ﷺ ya sanya akida ta zama tushen bayanin da ya bayar game da kusufin rana da kusufin wata. An ruwaito daga Al-Bukhari daga Abu Sa'id Al-Khudri, wanda ya ce:

“The Sun and the Moon are two signs from the signs of Allah (swt), they do not eclipse due to anyone’s death or life.” (agreed upon). And so the Prophet made the ‘Aqeedah the basis for the information he gave regarding the solar and lunar eclipses. It is reported by Al-Bukhari from Abu Sa‘id Al-Khudri who said:

فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ، فَأَصَبْ نَا سَبْ يًا مِنْ سَ بْيِ خَرَجْنَا مَعَ رَسُولِ اللهِ « الْعَرَبِ، فَاشْتَ هَيْ نَا النِّسَاءَ، فَاشْتَدَّتْ عَلَيْ نَا الْعُزْبَةُ وَأَحْبَبْ نَا الْعَزْلَ، فَسَأَلْنَا رَسُولَ اللهِ » فَ قَالَ: مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَ وْمِ الْقِيَامَةِ إِلاَّ. وَهِيَ كَائِنَة.

فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ، فَأَصَبْ نَا سَبْ يًا مِنْ سَ بْيِ خَرَجْنَا مَعَ رَسُولِ اللهِ « الْعَرَبِ، فَاشْتَ هَيْ نَا النِّسَاءَ، فَاشْتَدَّتْ عَلَيْ نَا الْعُزْبَةُ وَأَحْبَبْ نَا الْعَزْلَ، فَسَأَلْنَا رَسُولَ اللهِ » فَ قَالَ: مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَ وْمِ الْقِيَامَةِ إِلاَّ. وَهِيَ كَائِنَة.

"Mun tafi tare da Manzon Allah (swt) ﷺ a yakin Banu Al-Mustaliq, sai muka kama wasu daga cikin Larabawa a matsayin bayi, kuma tsawon rabuwa da matayenmu ya matsa mana sosai, sai muka so mu yi janyewa (azal). Muka tambayi Manzon Allah (swt) ﷺ (ko hakan ya halatta). Sai ya ce: "Babu laifi a kanku idan kuka yi hakan. Babu wani rai (wanda Allah (swt) ya ƙaddara) zai wanzu, har zuwa Ranar Tashin Kiyama, sai dai zai tabbata a wanzuwa."", kuma a wata riwayar sun tambayi Annabi ﷺ game da janyewa (azal), sai ya ce:

“We went with Allah (swt)'s Messenger (pbuh), in the expedition of Bani Al-Mustaliq and we captured some of the 'Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah (swt)'s Messenger (pbuh) (whether it was permissible). He said, " There is nothing upon you if you do it. No soul, (that which Allah (swt) has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence."”, and in another narration they asked the Prophet about coitus interruptus and he said:

.» مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، فَإِنَّ اللهَ قَدْ كَتَبَ مَنْ هُوَ خَالِقٌ إِلَى ي وَْمِ الْقِيَامَةِ «.

.» مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، فَإِنَّ اللهَ قَدْ كَتَبَ مَنْ هُوَ خَالِقٌ إِلَى ي وَْمِ الْقِيَامَةِ «.

Babu laifi a kanka idan ka yi hakan, domin Allah (SWT) ya riga ya rubuta duk wanda Ya halitta har zuwa ranar Alkiyama.” Muslim kuma ya ruwaito makamancin wannan. Saboda haka Manzon Allah ﷺ ya amsa tambayarsu game da janyo azzakari (al-‘azl) daga fuskar ko yana hana ciki, ya kuma sanya imani da Ilimin Allah (SWT) ya zama tushen amsarsa; wato ya sanya Akidar Musulunci ta zama tushen amsarsa. Akwai kuma riwayoyi da dama da ke nuna cewa sanya Akidar Musulunci ta zama tushen tsarin karatu wajibi ne a kan Gwamnati, kuma ba a halatta mata ta karkata daga hakan kwata-kwata. Duk da haka, sanya Akida ta zama tushen tsarin karatu ba ya nufin kowane bayani ya samo asali daga gare ta, domin Shari’ah ba ta nemi haka ba. Haka kuma hakan ya saba wa gaskiya, tun da ba kowane bayani ne ke samo asali daga Akidar Musulunci ba, domin Akida tana kebantuwa ne ga akidu da hukunce-hukunce, ba ta da alaka da komai sauran. Ma’anar sanya ta tushen tsarin karatu tana nufin dai duk bayanan da ke da alaka da akidu da hukunce-hukunce sai sun samo asali daga Akidar Musulunci, domin ita ce abin da Akida ta zo da shi. Dangane da duk wani bayani banda akidu da hukunce-hukunce, ma’anar sanya Akidar Musulunci ta zama tushensa ita ce wadannan bayanai da hukunce-hukunce su ginu ne a kan Akidar Musulunci; wato ana amfani da Akidar Musulunci a matsayin ma’auni, saboda haka duk abin da ya saba mata ana watsi da shi kuma ba a yarda da shi ba, duk kuma abin da bai saba mata ba an halatta a karbe shi. Don haka Akida ita ce ma’auni na karbuwa da imani.

There is nothing upon you if you do it, since Allah (swt) has Written whoever He Created until the day of Judgement.” and Muslim reported similar to this. So the Messenger (pbuh) answered their question regarding withdrawal from the angle of whether it prevents pregnancy, and made belief in the Knowledge of Allah (swt) the basis of his answer; in other words, he made the Islamic ‘Aqeedah the basis of his answer. And there are several narrations which indicate that making the Islamic ‘Aqeedah the basis for the education curriculum is an obligatory issue upon the State, and that it is not permitted for it to stray from that at all. However, making the ‘Aqeedah the basis for the education curriculum does not mean that every piece of information emanated from it, because that was not requested by the Shari’ah. This also contradicts the reality, since not every piece of information emanates from the Islamic ‘Aqeedah, since the ‘Aqeedah is specific to beliefs and laws, and has no relationship to anything else. Rather, the meaning of making it the basis for the education curriculum only means that all the information connected to beliefs and laws must emanate from the Islamic ‘Aqeedah, since that is what the ‘Aqeedah came with. As for with respect to any information other than beliefs and laws, the meaning of making the Islamic ‘Aqeedah the basis for it is that these information and laws should be built upon the Islamic ‘Aqeedah; in other words, the Islamic ‘Aqeedah is used as the criterion, so anything that contradicts it is rejected and not believed in, and whatever does not contradict it is permitted to be accepted. So the ‘Aqeedah is the criterion for acceptance and beliefs.

Dangane da bangaren neman ilimi da koyo, babu abin da ya hana koyonsa, domin dalilan da ke karfafa neman ilimi gabaɗaya ne; Annabi ﷺ ya ce:

As for the angle of information and learning, there is nothing that prohibits it from being learnt, since the evidences which encourage seeking knowledge are general; the Prophet said:

.» طَلَبُ الْعِل مِ فَرِيضَة «.

.» طَلَبُ الْعِل مِ فَرِيضَة «.

"Neman ilimi farilla ne," in ji Al-Zarkashi a cikin Al-Tadhkirah: "kuma Al-Hafiz Jamal Al-Din Al-Mizzi ya ce: wannan an ruwaito shi ta hanyoyi da yawa, har ta kai ga matsayin hadisi Hasan." Kalmar "ilimi" na nufin dukkan ilimin da yake da amfani. Abu Dawud, Ahmad, Ibn Hibban, da Al-Bayhaqi a cikin Al-Shu'ab sun ruwaito daga Kathir b. Qays cewa ya ce: «Duk wanda ya bi wata hanya yana neman ilimi a cikinta, Allah zai sa masa wata hanya daga hanyoyin Aljanna.»

“Seeking knowledge is a duty”, Al-Zarkashi said in Al- Tadhkirah: “and Al-Hafiz Jamal Al-Dinn Al-Mizzi said: this is reported from many paths such that it reaches the level of a Hasan narration”, and the word: “knowledge” which is general covering all knowledge that is beneficial. And Abu Dawud, Ahmad, Ibn Hibban, and Al-Bayhaqi in Al-Shu‘ab all reported from Kathir b. Qays that he said: .» مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ «.

"Duk wanda ya fita a kan wata hanya domin neman ilimi, Allah (SWT) zai sa shi a kan wata daga cikin hanyoyin Aljanna," kuma kalmar "ilimi" tana da ma'ana gama-gari, ta haɗa dukkan ilimin da yake da amfani.

“Whoever sets out on a path in search of knowledge, Allah (swt) sets him on a path from the paths of Paradise” and the word: “knowledge” is general, covering all knowledge that is beneficial.

Kuma a cikin Alkur'ani mai girma akwai ra'ayoyi da imani da suka saɓa wa Musulunci kamar haka:

And in the noble Quran there are ideas and beliefs which contradict Islam such as:

“Kuma babu abin da ke halakar da mu sai zamani.” (TMQ 45:24) da sauran misalai irin wannan, waɗanda ke nuna halaccin koyon waɗancan ra'ayoyi da suka saɓa wa Aƙidar Musulunci. Saboda haka, koyon bayani ba tare da karɓa ko yin imani da shi ba halal ne, babu laifi a cikinsa, amma abin da aka haramta shi ne karɓar ra'ayoyin da suka saɓa wa Aƙidar Musulunci. Misali, ra'ayin Darwin yana cewa: mutane sun samo asali ne daga birai, alhali Allah (SWT) ya ce:

“And nothing destroys us but time.” (TMQ 45:24) and other such examples, which indicate the permissibility of learning those ideas which contradict the Islamic ‘Aqeedah. Accordingly, to learn information without adopting it or believing in it is permissible and there is nothing wrong with it, but what is prohibited is to adopt the ideas that contradict the Islamic ‘Aqeedah. For example, the idea of Darwin says: people evolved from apes, whereas Allah (swt) said:

“Lalle misalin Isa a wajen Allah (SWT) kamar misalin Adam ne. Ya halicce shi daga turɓaya; sa'an nan ya ce masa, "Ka kasance," sai ya kasance.” (TMQ 3:59), kuma ka'idar kwaminisanci ta juyin halittar abu ta yi iƙirarin cewa abu yana tasowa har abada, kuma babu wani abu da ya raya shi, don haka babu Allah, alhali kuwa Allah (SWT) yana cewa:

“Indeed, the example of Jesus to Allah (swt) is like that of Adam. He created Him from dust; then He said to him, "Be," and he was.” (TMQ 3:59), and the communist theory of material evolution claims that material evolves eternally, and there is nothing else which developed it, and so there is no God, whereas Allah (swt) says:

"Ya ku waɗanda suka yi imani, ku yi imani da Allah (SWT)." (TMQ 4:136), wato, da wanzuwarSa (SWT), kuma Yana (SWT) cewa:

“O you who have believed, believe in Allah (swt).” (TMQ 4:136), in other words, in His (swt) existence, and He (swt) says:

"Shi wanda ya halicci sammai da ƙasa da abin da ke tsakaninsu." (TMQ 25:59). Littafin Adabin Jahiliyya (Jaahili) ya ambata cewa labarin Ibrahim an ƙirƙira shi, babu wani tushe a cikinsa, sai dai masu ba da labari ne suka ƙago shi, duk da cewa labarin Ibrahim an ambata shi a cikin Alƙur'ani, kuma yana bayar da labarinsa a matsayin abin da ya faru a zahiri, don haka musanta shi ƙin Alƙur'ani ne. Saboda haka, irin waɗannan bayanai da duk abin da ya yi kama da su ba a sanya su a cikin tsarin karatu idan hakan zai kai ga karɓe su da imani da su, don haka ba za su zama wani ɓangare na ilimin firamare ba, domin hakan zai kai ga karɓe su (ta wajen ƙananan yara masu koyo). Haka kuma, idan aka sanya shi a cikin tsarin karatu, wajibi ne a bayyana kuskurensa, a kuma warware ra'ayoyinsa, ta yadda babu wanda zai karɓe su ko ya yi imani da su.

“He who created the heavens and the earth and what is between them.” (TMQ 25:59). The Book of Pre-Islamic (Jaahili) Literature mentions that the story of Ibrahim was fabricated and that there is no substance in it but rather it was invented by the narrators, even though the story of Ibrahim is mentioned in the Quran and it tells it as a story that occurred in reality and so denying it is a rejection of the Quran. Therefore, these types of information and anything similar are not placed in the education curriculum if that would lead to them being adopted and believed in, and, therefore, they would not be a part of primary education, since this would lead to it being adopted (by the young children learning). In the same manner, if it is made part of the curriculum, it is imperative that its incorrectness be explained and that its ideas are dismantled such that no one would adopt them or believe in them.

Ta haka, ana mayar da Akidar Musulunci tushen tsarin karatu, don haka ita ce ma'auni wajen karɓar bayanai, daga mahangar tabbatar da gaskiyarsu da imani da su, ba kawai daga mahangar cewa bayani ne kawai ba.

In this manner, the Islamic ‘Aqeedah is made the basis for the education curriculum, so it is made the criterion for adopting information from the angle of confirming it as true and believing in it, and not simply from the angle that it is simply information.