Manufin ilimi shi ne samar da halayyar Musulunci da kuma kara ilimin mutane game da al'amuran rayuwa. An kafa hanyoyin koyarwa don cimma wannan manufa; duk wata hanya da take kai wa ga wani abu banda wannan manufa, an hana ta.

The goal of education is to produce the Islamic personality and to increase peoples’ knowledge connected with life’s affairs. Teaching methods are established to achieve this goal; any method that leads to other than this goal is prevented.

Hakikanin abin da ke cikin waɗannan labarai guda biyu shi ne: ma'anar manufar ilimi ita ce ƙa'ida, ko ƙa'idodi, da ake bayar da bayanai bisa tushensu. Dangane da burin ilimi kuwa, shi ne manufar da bayar da wannan bayani ke nufi. Don haka manufar ilimi ita ce tushen da ake ginawa a kansa, kuma burin ilimi shi ne niyyar da ake nufi ta hanyar kafa shi.

The reality of these two articles is that the meaning of the educational policy is the principle, or principles, upon which information is given. As for the goal of the education, this is the objective which the provision of that information is aiming for. So the education policy is the basis which is built upon and the goal of education is the intention which is intended by establishing it.

Saboda haka, manhajin ilimi yana da alaƙa da darussan da ake koyarwa, kuma manufar ilimi tana da alaƙa da hanyoyin koyarwa. Gaskiyar mutum kuwa shi ne yana fahimtar abubuwa da ayyuka, don haka yana yanke hukunci a kansu, kuma yana fahimtar abubuwa da ayyuka, don haka yana karkata zuwa gare su, kuma babu wani abu da ya fita daga cikin waɗannan al'amura biyu. Gaskiyar bayanai kuwa ita ce ko dai bayani ne da yake bunkasa tunani don yanke hukunci a kan ayyuka da abubuwa, ko kuma bayani ne game da ainihin ayyuka da abubuwan don amfani da su, kuma babu wani abu da ya fita daga cikin waɗannan al'amura biyu. Musulunci ya sanya Aƙidar Musulunci ta zama tushen rayuwar Musulmi, da tushen tunaninsa, haka kuma tushen karkatarsa. Ayoyin Alƙur'ani da hadisan Annabi ﷺ waɗanda ke tada tunani, kamar faɗin Allah (SWT):

Therefore, the education policy is connected to the subjects taught, and the goal of the education is connected to the methods of teaching. And the reality of man is that he comprehends things and actions, and so makes a judgement about them, and comprehends things and actions and so inclines towards them, and there is nothing which is outside of these two issues. The reality of information is that it is either information which develops the mentality in order to judge upon actions and things, and information about those actual actions and things in order to utilise them, and there is nothing which is outside of these two issues. Islam made the Islamic ‘Aqeedah the basis for the Muslim’s life, and the basis for his thoughts, and in the same manner the basis for his inclinations. The verses of the Quran, and the narrations of the Prophet which provoke thought, such as His (swt) words:

"Kuma ka yi tunani game da halittar sammai da ƙasa." (TMQ 3:191), da kuma maganar Manzon Allah ﷺ: «Tunani na tsawon sa'a guda ya fi ibadar shekara guda.»

“And give thought to the creation of the heavens and the earth.” (TMQ 3:191), and the words of the Messenger (pbuh) : .» تَفَ كرْ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ «.

"Tunani na awa guda ya fi ibada ta shekara guda" (wanda Al-Qurtubi ya ruwaito a cikin Tafsirinsa), ana faɗin hakan ne kawai saboda yana tayar da mutum ya yi imani da Allah (SWT). Ayoyi da riwayoyi waɗanda ke ambaton ƙaunata da karkata, kamar faɗin Allah (SWT):

“Contemplation for an hour is better than a year of worship” (reported by Al-Qurtubi in his Tafsir), are only because they provoke him to believe in Allah (swt). The verses and narrations which mention inclinations, such as His (swt) words:

Ka ce, [Ya Muhammad], "In iyayenku…" har zuwa maganar Allah (SWT): "Sun fi ƙaunata a gare ku fiye da Allah (SWT), ko Manzonsa ﷺ." (TMQ 9:24), da maganar Manzon Allah ﷺ:

“Say, [O Muhammad], "If your fathers "” until His (swt) words: “Are dearer to you than Allah (swt), or His Messenger (pbuh).” (TMQ 9:24), and the Messenger (pbuh)’s words:

.» لاَ يؤُْمِنُ أَحَدُكُمْ حَتََّّ أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِ هِ وَالنَّاسِ أَجَْْعِيَ «.

.» لاَ يؤُْمِنُ أَحَدُكُمْ حَتََّّ أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِ هِ وَالنَّاسِ أَجَْْعِيَ «.

"Babu wani daga cikinku da zai zama mumini sai na zama mafi soyuwa a gare shi fiye da mahaifinsa, da ɗansa, da dukkan mutane." (Muttafaqun ‘alaih daga hadisin Anas) Ana ambaton wannan da sauran irinsa ne kawai a matsayin dabi'un zuciya da ake takaita su da ‘Aqeedar Musulunci. Saboda haka, wajibi ne hukuncin Musulmi a kan ayyuka da abubuwa ya ginu ne a kan ‘Aqeedar Musulunci, haka kuma wajibi ne sha'awarsa ga ayyuka da abubuwa ta ginu a kan ‘Aqeedar.

“None of you is a believer till I am dearer to him than his father, his child, and the whole of mankind.” (agreed upon from the narration of Anas), are only mentioned as inclinations restricted by the Islamic ‘Aqeedah. Therefore, it is imperative that the judgement of a Muslim upon actions and things is built upon the basis of the Islamic ‘Aqeedah, and in the same manner it is imperative that his inclinations towards actions and things are built upon the ‘Aqeedah.

Idan bayanin ne yake samar da tunanin sa, ta fuskar hukunci kan abubuwa, kuma yake samar da dabi'arsa ta fuskar karkata zuwa ga abubuwa, to wajibi ne dukkan wannan bayani ya kasance an gina shi bisa Aqeedar Musulunci, ko bayanin don bunkasa tunani ne ko bayanin da ake karba don amfani da ayyuka da abubuwa. A takaice, wajibi ne bayanin da ke samar da tunanin Musulmi ya kasance an gina shi bisa Aqeedar Musulunci, haka kuma wajibi ne bayanin da ke samar da dabi'arsa ya kasance an gina shi bisa Aqeedar. Kuma bisa wannan tushe, wajibi ne manufar ilimi ta samar da tunani da dabi'a irin ta Musulunci. An samo manufar ilimi daga hakikanin bayani ta fuskar kasancewarsa bayani, da kuma tarin ayoyin da suka shafi tunani da karkata, da danganta su da hakikanin bayani, kuma an rubuta Mataki na 171 bisa wannan tushe.

When it is the information which forms his mentality, from the angle of the judgement upon things, and forms his disposition from the angle of the inclinations towards things, accordingly it is imperative that all of this information is built upon the Islamic ‘Aqeedah, irrespective of whether it is information to develop the mentality, or information which is adopted in order to utilise actions and things. In other words, it is imperative that the information which forms the mentality of the Muslim be built upon the Islamic ‘Aqeedah, and in the same manner it is imperative that the information which forms his disposition is built upon the ‘Aqeedah. And upon this basis, it is imperative that the education policy forms the Islamic mentality and disposition. The education policy has been deduced from the reality of information from its aspect of being information, and from the collection of verses connected to thought and inclinations, and linking them to the reality of information, and Article 171 was drafted upon this basis.

Mas’ala ta 172 an samo ta ne daga aikin Manzon Allah (ﷺ) a koyarwarsa ga Musulmai, ko a Makka kafin hijira ne ko a Madina bayan haka, saboda yana nufin ta hanyar koyarwarsa su zama kowannensu halin Musulunci a tunaninsa da dabi’arsa - wato a hukuncinsa kan ayyuka da abubuwa da kuma karkatarsa zuwa gare su. Don haka baya ga koya musu dokokin da ke magance al’amuran rayuwarsu, yana koya musu kyawawan dabi’u, kamar yadda za a nemi Yardar Allah (SWT), da daraja, da kuma yadda za a ɗauki nauyin yada shiriya ga ɗan Adam, da shiryar da su zuwa Musulunci, ta hanya mai tasiri da salo masu amfani. Allah (SWT) ya ce:

Article 172 has been taken from the action of the Messenger (pbuh) in his teaching of the Muslims, irrespective of whether that was in Makkah before the emigration, or in Madinah afterwards, since he intended from teaching them that each one of them becomes an Islamic personality in his mentality and disposition - in other words, in their judgement upon actions and things and their inclinations towards them. So on top of teaching them the rules which treated their life’s issues, he used to teach them the noble values, such as how to seek the Pleasure of Allah (swt), such as honour and such as how to carry the responsibility of spreading the guidance to mankind, and guiding them to Islam, with an influential method, and productive styles. Allah (swt) said:

“Ka yi kira zuwa ga hanyar Ubangijinka da hikima da wa'azi mai kyau, kuma ka yi jayayya da su ta hanya mafi kyau.” (TMQ 16:125), kuma yana umurtar su su haddace Alkur'ani, yana koya musu dokokin Musulunci, yana umurtar su su bi umarni su nisanci haramun, kuma tare da hakan yana ba su izinin koyon abin da suke bukata domin rayuwarsu, daga kasuwanci da noma da masana'antu. Don haka wadannan ayyukan Manzon Allah ﷺ su ne suka samar da halin Musulunci, kuma wadannan su ne hujjojin wannan makala.

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” (TMQ 16:125), and he used to make them memorise the Quran, and teach them the rules of Islam and enjoin them to follow the orders and avoid the prohibitions, and alongside that he would permit them to learn what they required for their livelihood, from trade and agriculture and industry. And so these actions of the Messenger (pbuh) were what formed the Islamic personality, and these are the evidences for this article.