Mataki na 170 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

Mataki na 170 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

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Mataki na 170

Article 170

by Sheikh Taqiuddin An-Nabahani3 min readViewed 206 times

Yana da mahimmanci cewa akidar Musulunci ita ce tushen tsarin ilimi. Tsare-tsaren karatu da hanyoyin koyarwa duk 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 ce a harshen larabci: mutum yana koyon ilimi ('Ilm) – yana isa ga gaskiyar ilimin, kuma yana koyon wani abu – yana sanin sa. A cikin kamus na Al-Muhit an ambata: "ya koyi abin kamar yadda ya ji shi a matsayin ilimi…kuma ilimi yana cikin mutum, kuma mutum malami ne, kuma masani ne". 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 ita matuƙar babu alamar da ke mayar da ita zuwa ma'anar ƙa'ida ta ilimi (terminological meaning). Abin da ake nufi da "tsarin karatun ilimi" shi ne ma'anar harshe; wato, duk wani ilimi. Tsarin karatun ilimi magana ce da ke nufin tushen da ake gina bayanan da ake son koyo a kansa; ta fuska ɗaya, shi ne darussan da wannan bayani ya ƙunsa, kuma ta wata fuskar kuma, yadda za a ba da wannan bayani. Don haka ya ƙunshi batutuwa biyu: na farko, batutuwan karatu, na biyu kuma, hanyoyin koyarwa. Tun da Aƙidar Musulunci ita ce tushen rayuwar Musulmi, kuma tushen Daular Musulunci, da kuma dangantaka tsakanin Musulmi, wato tushen al'umma, to wajibi ne kowane bayani da Musulmi ya karɓa ya dogara ne akan Aƙidar Musulunci. Wannan ba ya bambanta ko bayanin yana da alaƙa da rayuwarsa, ko da dangantakarsa da wasu, ko da yanayin siyasa a cikin Daula, ko da kowane fanni na wannan rayuwa, ko abin da ya gabace ta ko abin da ya biyo bayanta. Manzon Allah ﷺ yana fara kira mutane zuwa Musulunci, wato su rungumi Aƙidar Musulunci. Da zarar sun rungumi Musulunci, sai ya fara koya musu dokokin Musulunci, don haka Aƙida ita ce tushen koyarwar Manzon Allah ﷺ ga Musulmi. A lokacin da rana ta yi kusufi a lokacin da ɗansa Ibrahim ya mutu, mutane suka ce rana ta yi kusufi 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:

Babu laifi a kanka idan ka yi haka, 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 janyewa (azal) dangane da ko yana hana ciki, kuma ya sanya imani da Ilimin Allah (SWT) ya zama tushen amsarsa; wato, ya sanya Akidar Musulunci ta zama tushen amsarsa. Akwai kuma hadisai da dama da ke nuna cewa sanya Akidar Musulunci ta zama tushen tsarin ilimi wajibi ne a kan Gwamnati, kuma ba a halatta ta karkata daga hakan ko kadan ba. Sai dai sanya Akida ta zama tushen tsarin ilimi ba ya nufin kowane bayani ya samo asali daga gare ta, domin Shari'ah ba ta bukaci hakan ba. Haka kuma hakan yana sabawa gaskiyar lamari, tunda ba kowane bayani ne ke samo asali daga Akidar Musulunci ba, domin Akida tana kebantuwa ne da akidu da hukunce-hukunce, kuma ba ta da alaka da wani abu daban. A zahiri, ma'anar sanya ta tushen tsarin ilimi 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 tushensa ita ce wadannan bayanai da hukunce-hukunce su kasance an gina su ne bisa Akidar Musulunci; wato, ana amfani da Akidar Musulunci a matsayin ma'auni, don 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 karba. 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.