Hanyar koyarwa daidai ita ce malami ya yi magana da hankali, dalibi kuma ya karɓa da fahimta.

The correct teaching method is rational address by the teacher and intellectual reception by the student.

Tunani ko hankali ('aql) shi ne kayan aiki wajen koyarwa da karatu; kuma Allah (SWT) ya ba ɗan Adam wannan hankali, ta haka Ya girmama shi kuma Ya fifita shi a kan yawancin halittunSa. Kuma Ya sanya hankali ya zama dalili na hukuncin taklifi (hisabi).

Thought or the mind (‘aql) is the tool for both teaching and studying; and Allah (swt) gifted humanity with this mind thereby ennobling and favouring him over much of His creation. And He made the mind the situational cause (manaat) of accountability.

Hankali ya ƙunshi abubuwa huɗu: Ƙwaƙwalwa (wacce ta dace da tunani), gabobin jiki masu ji (hankula), gaskiyar al'amari, da bayanai da suka gabata game da wannan gaskiya. Hankali, ko tunani, ko fahimta (idraak), duk suna da ma'ana ɗaya, wato: "Isar da jin gaskiyar al'amari ta hanyar gabobin jiki masu ji zuwa ga ƙwaƙwalwa, tare da bayanan da suka gabata da ake da su don fassara gaskiyar al'amarin; sannan a yanke hukunci a kan gaskiyar al'amarin."

The mind is composed of four elements: The brain (suitable for thinking), senses, the reality, and previous information about the reality. The mind or thought or understanding (idraak) all have the same meaning, namely: “Transferring sensation of the reality via the senses to the brain with existent previous information to translate the reality”; then issuing judgement upon the reality.

Idan mutum yana so ya isar da wannan tunani ga wasu, kamar a tsarin koyarwa, malami yana isar da wannan tunani ga ɗalibai ta hanyar salo ɗaya ko fiye na bayyanawa, musamman harshe. Idan ɗalibai suka haɗa wannan tunani da wata gaskiya da suka riga suka ji da hankalinsu ko wadda suka taɓa ji da hankali, ko kuma wadda kamarta suka taɓa ji a baya, to wannan tunani zai isa gare su kamar yadda zai isa gare su ne ta hanyar kansu. Idan kuma ba su haɗa shi da wata gaskiya ba, wadda aka ji da hankali ko wadda za a iya ji da hankali, kamar inda suke fahimtar ma'anar jumla kuma an bayyana musu ta ba tare da sun fahimci wata gaskiya a cikinta ba, to wannan tunani ba zai isa gare su ba. Maimakon haka, bayanai kawai za a isar musu, kuma irin wannan bayani yana sa su zama masu ilimi (muta'allimeen) ba masu tunani ba. Saboda haka malami, idan yana isar da tunani ga ɗalibai, dole ne ya kusantar da ma'anarsa zuwa ƙwaƙwalwar ɗalibai ta hanyar ƙoƙarin haɗa ta da wata gaskiya da suke ji da hankalinsu, ko wata gaskiya kusa da abin da suka ji, ta yadda za su karɓe ta a matsayin tunani ba kawai bayani ba. Saboda haka dole malami ya himmatu wajen sa ɗalibi ya ji gaskiyar da kansa; idan ba zai iya kawo gaskiyar kanta ba, to sai ya zana wani hoto kusa da wannan gaskiya a cikin ƙwaƙwalwar ɗalibi lokacin da yake ba shi tunanin, ta yadda ɗalibi zai haɗa bayanin da wata gaskiya da ya ji ko ya tsara a zuciyarsa, sakamakon haka tunani ya samu.

If one wishes to communicate this thought to others, as in the education process, the teacher transmits this thought to students via one or more styles of expression, principally language. If the students link this thought with a sensed or previously sensed reality, or one whose like they had previously sensed, this thought would be transmitted to them just as if they had reached to it alone. If they did not so link it to a reality, sensed or able to be sensed, such as where they understand a sentence’s meaning and it was explained to them without their conceiving any reality for it, this thought would not be transmitted to them. Rather mere information would be transmitted to them, such information making them educated persons (muta’allimeeen) not thinkers. Thus the teacher, when transmitting thoughts to students, must bring its meaning close to students’ brains by attempting to link it with a reality they sense, or a reality close to what they have sensed, such that they adopt it as a thought and not mere information. Accordingly the teacher must be keen to make the student sense the reaity; if they cannot bring forward the reality itself, he must depict an image close to that reality in the student’s brain when giving the thought such that the student links the information with a sensed or conceived reality resulting in thought.

Tunanin da malami yake isarwa ga ɗalibai ana bincikensa kamar haka:

The thought that the teacher transmits to students is examined as follows:

Idan yana da hakikanin abu mai ji wanda dalibai suka taba jin sa a baya, ko kuma suka ji shi a lokacin da ake isar da tunanin zuwa gare su, to da sun fahimce shi tare da karbarsa ta hanyar hankali.

--If it has a sensed reality that the students have previously sensed, or they sense it during the thought’s transmission to them, they would have perceived and accepted it intellectually.

Idan ba su taba jin shi ba a baya, kuma ba sa jin sa a lokacin watsa shi, duk da haka suna tasawirinsa a cikin kwakwalwarsu, suna kuma yarda da shi kamar yadda aka watsa musu, sai ya zama gaskiya a cikin kwakwalwarsu kamar dai sun ji shi da kunnuwansu, kuma suna karɓarsa kamar yadda suke karɓar abin da suka ji, to za su fahimce shi kuma su karɓe shi a hankali ma.

--If they had not previously sensed it nor do they sense it during the transmission, yet however they conceive it in their brains and believe it just as it is transmitted to them, and it became a reality in their brains just as if they sensed it, and they accept it just as they accept the sensed reality, they would also understand and accept it intellectually.

A cikin duka biyun, tunanin da malamin ya isar musu zai zama nasu tunanin. Sai dai idan tunanin ba shi da hakikanin abu da ake iya ji ko gani, ko kuma wanda ɗalibai za su iya fahimta ta hankalinsu, to wannan tunani zai zama kawai bayani ga waɗanda aka isar wa.

In both cases, the thought the teacher transmits to them would become their own thought. However, if the thought did not have a sensed reality or one that can be sensed by the students, this thought would remain mere information to those it was transmitted to.

Gaskiyar da ake iya ji ita ce wadda mutum zai iya fahimta ta ɗaya daga cikin gabobinsa guda biyar na jin ƙwarewa, ko wannan gaskiya ta kasance ta zahiri ko ta ɗabi'a. Gaskiyar zahiri kamar ganin itace, jin muryar tsuntsun gwaɗa, jin laushin masana'anta ta taɓawa, shakar ƙamshin furanni da ɗanɗanon zuma. Gaskiyar ɗabi'a kuwa kamar jarumta, amana, rashin jaruntaka da cin amana, waɗanda ake fahimtarsu ta hankali bisa ga bayyanar su a fili. Don haka mutum yana fahimtar cewa musulmi yakar abokin gaba da tsayuwa a kansa duk da yawan ƙarfin abokin gaba da adadinsa jarumta ce, yayin da gudunsa daga fagen yaƙi kuwa rashin jaruntaka ne. Gaskiyar da ake iya ji, ko ta zahiri ko ta ɗabi'a, muhimmin ɓangare ne na tsarin tunani. Tunani ba zai yiwu ba tare da ita ba.

The sensed reality is the one that man can sense via one of his five senses, whether this reality were material or abstract. The material reality is like seeing the tree, hearing the sparrow’s voice, feeling through touch the fabric’s delicacy, smelling flowers’ fragrance and tasting honey’s flavour. The abstract reality is like courage, trustworthiness, cowardice and treachery that are sensed intellectually upon their manifest appearance. So one comprehends that the Muslim’s fighting of the enemy and being steadfast on it despite the enemy’s material and numerical superiority is courage, whereas his fleeing from the battlefield is cowardice. The sensed reality or one that can be sensed, whether material or abstract, is a fundamental element in the thinking process. Thought cannot be thought without it.

Abubuwan gaibi (mugheebaat) da mutum ba zai iya jin su da ɗaya daga cikin hankalinsa ba a Duniya, misali Aljanna, Wuta, da Al'arshi, ba batutuwa ne na tunani ta hanyar hankula ba; a maimakon haka batutuwa ne na tunani ta hanyar bayanai waɗanda sahihancinsu tabbatacce ne (qat'iyy), kamar Alƙur'ani Mai Girma da Hadisi mutawatir. Amma abubuwan gaibi da wasu suka yi tunanin su, misali Ugars (aljanu masu cin naman mutane) da sa wanda yake ɗauke da duniya a kan ƙahoninsa, shagaltar da kai da irin waɗannan ba tunani ba ne, domin ba a jin su ba kuma hankula ba sa isar da su tabbatacce. Su hasashe ne da tsoro ba tare da hakika ba, kuma ɗalibai dole ne su guji shagaltar da tunaninsu da irin waɗannan.

The unseen matters (mugheebaat) that man cannot sense with any of his senses in the Dunya, e.g. Paradise, Hellfire, the Throne etc are not topics of thinking via the senses; rather they are topics of thought via information whose credibility is definitive (qat’iyy) like the Noble Qur’an and mutawatir Hadith. As for the unseen matters imagined by some e.g. Ugars (ghouls) and the bull carrying the earth upon its horns, preoccupying oneself with the like is not thinking since they are neither sensed nor conveyed definitively by the senses. They are (mere) speculation and superstition without reality, and students must avoid preoccupying their thinking with the like.

A cikin tsarin koyarwa ta hankali da ilimantarwa ta hanyar sauraro ko karatu, wanda ke koyarwa, watau malami ko mai tsara manhaja, dole ne ya yi amfani da abubuwa huɗu na tunani. Saboda haka, dole ne a kula sosai yayin magana da wanda ake koyarwa, watau “ɗalibi”, ko da baka ko a rubuce, wajen bayyana hakikanin abin daidai-daidai ga ɗalibin idan bai taɓa ji ko gani ba a baya, domin ya ji kamar yana fahimtar hakikanin abin. Ana yin haka ta hanyar tattara duk bayanan da suka shafi wannan hakikanin, don a kusanto da hoton abin kusa da ɗalibi.

In the process of rational address and intellectual learning via hearing or reading, the addressor namely the teacher or curriculum designer must use the four elements of thinking. So care must be taken when addressing the one being educated i.e. the “student”, whether orally or via writing, to precisely depict the reality for the student if he has not previously sensed it so that the recipient feels as if he perceives the reality. This is done via accumulating all information related to the reality so as to bring its image closer to the student.

Babban kayan aiki na tattaunawa ta hankali da koyo a koyarwa ko koyo shi ne harshe, da kalmomi da jimlolin da ya ƙunsa, da ma'anoni da waɗannan kalmomi da jimloli ke nunawa, da tunanin da waɗannan ma'anoni ke ɗauke da su. Idan malami da ɗalibi suka fahimci waɗannan kalmomi, jimloli da ma'anoni dangane da tunanin da suke nunawa, waɗannan kayan aiki za su yi tasiri a tsarin koyarwa da koyo. Saboda haka, dole ne duka malami da mai tsara manhaja su yi la'akari da ci gaban harshen ɗalibi, kuma su yi amfani da kalmomi, jimloli da tsare-tsaren magana da suka fahimta, domin su sauƙaƙa tattaunawa ta ilimi tsakanin ɓangarorin biyu. Ta tattaunawa ta ilimi muna nufin yin magana tsakanin ɓangarorin biyu wadda ta ƙunshi abubuwa huɗu na tunani.

The principal tool for rational address and intellectual learning in teaching or learning is language and the words and sentences it contains, the meanings that these words and sentences indicate, and the thoughts carried by these meaning. If the teacher and student comprehend these words, sentences and meanings with respect to the thoughts they indicate, these tools would be effective in the teaching and learning process. Accordingly, both the teacher and curriculum designer must take the student’s linguistic achievement into account and use words, sentences and compositions that they understand in order to facilitate the intellectual discourse between the two parties. By intellectual discourse we mean the mutual address between the two parties containing the four elements of thinking.

Ta wannan hanya, rubuce-rubuce ko magana kan koma zama tunani a cikin kwakwalwar ɗalibi (kamar yadda suke a cikin kwakwalwar malami), wanda yake iya bayyanawa gwargwadon ƙwarewarsa ta harshe, sannan ya yi mu'amala da shi gwargwadon ma'aunansa, misali halal da haram, dama da kuskure.

Using this method, written or verbal texts change into thoughts within the student’s brain (just as they exist for the teacher) that he is able to express according to his linguistic achievement, then interact with it according to his criteria e.g. halal and haram, right and wrong.

Wannan hanya ta dace don isar da ko karɓar kowane tunani, ko wannan tunani yana da alaƙa kai tsaye da takamaiman ra'ayi game da rayuwa, kamar tunanin akida, ko kuma ba shi da wannan alaƙa kamar ilimin lissafi. Idan tunanin yana cikin rukuni na farko, wato yana da alaƙa kai tsaye da takamaiman ra'ayi game da rayuwa, watau tunani ne da ke tsara dangantakar mutum da Ubangijinsa, da kansa, da sauran mutane, to wajibi ne irin wannan tunani ya kasance yana da alaƙa da akidar Musulunci. A nan ana magana da jin dadin ɗalibi tare da magana da tunaninsa, da kuma nuna alaƙar wannan tunani da rayuwar ɗalibin a duniya da lahira, har ya gamsu da gaskiyar tunanin, sai ya zama ginshiki da ke sarrafa halayensa. Ta haka ne zai tada soyayya da himma (iqdaam) zuwa ga tunani madaidaici da ke fitowa daga takamaiman ra'ayin da akidar Musulunci ta tsara, sai ya yi ƙoƙarin aiwatar da shi da yarda da jajircewa. Haka kuma, ya kamata a tada masa ƙiyayya da ƙin yarda (ih'jaam) ga tunani karkatacce wanda ya saɓa wa kuma ya oppose ra'ayinsa game da rayuwa, sai ya yi ƙoƙarin yaƙa da shi da adawa da shi. Koyar da rubutun ilimi da ke da alaƙa da wani ra'ayi ba yana nufin takaita kai kawai ga ma'anar kalmominsa ba; a maimakon haka yana nufin fahimtar rubutun domin a yi amfani da shi a kan gaskiyar al'amarin da ya dace da shi, har ɗalibi ya ɗauki matsayin da Shari'a ta wajabta game da shi, ko ta hanyar aiki da shi ko ta hanyar nisantarsa. Don haka yana nazarin irin wannan tunani domin ya sarrafa halayensa bisa ƙa'idodin Shari'a. Ilimi ba don nishaɗin hankali kawai yake ba, a'a, manufarsa ita ce gina ɗabi'ar Musulunci, a hankali da halayya, wacce ke neman yardar Allah a dukkan ayyukanta da maganganunta.

This method is suitable to transmit or receive any thought, whether this thought is directly related to a specific viewpoint about life such as ideological thoughts, or not so related such as mathematical sciences. If the thoughts belong to the first category, meaning they are directly related to a specific viewpoint about life i.e. they are from the thoughts organising man’s relationship with his Lord, himself or others, such thoughts must be linked to the Islamic ‘aqeedah. Thereupon one addresses the student’s feeling along with addressing his thought as well as demonstrating this thought’s relationship with the student’s life in the Dunya and the Hereafter such that he becomes convinced of the correctness of the thought and it becomes a concept controlling his behavior. Thus this will stir up the feelings of love and mobilisation (iqdaam) towards the correct thoughts emanating from the specific viewpoint defined by the Islamic ‘aqeedah, and he moves to realise it with conviction and enthusiasm. In addition, his feelings of hate and resistance (ih’jaam) should be agitated against erroneous thoughts that contradict and oppose his viewpoint about life, so he moves to fight and oppose them. Teaching the intellectual text related to a viewpoint does not mean merely restricting oneself to its linguistic meaning; rather it means understanding the text so as to apply it upon its relevant reality in order that the the student adopts the Shar’a mandated stance towards it, whether by acting upon or abstaining from it. So he studies this type of thought to control his behaviour according to the Shari’ah rules. Education is not merely for the sake of intellectual amusement, rather it is meant to build the Islamic personality, in intellect and disposition, that strives to attain Allah’s pleasure in all its actions and statements.

Amma idan tunanin nau'in na biyu ne, watau tunani wanda ba shi da alaka kai tsaye da wani takamaiman ra'ayi kamar ilimin kimiyyar lissafi, sinadarai, lissafi da sauransu, to ana karatunsu ne domin shirya dalibi ya yi mu'amala da duniyar da Allah ya hore wa bawa.

Whereas if the thoughts are of the second type i.e. thoughts not directly related to a specific viewpoint such as physics, chemistry, mathematics etc, they are studied to prepare the student to interact with the universe that Allah subjected to serve man.

Ya ce (swt):

He (swt) says:

﴿وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ﴾ "Kuma Ya hore muku dukan abin da ke cikin sammai da abin da ke cikin ƙasa, duka daga gare Shi." [Al-Jaathiya: 13].

﴿وَسَخَّرَ لَكُمْ مَا يفِ السَّمَاوَا ي ت وَمَا يفِ الأَرْ ي ض يَ جَيعًا يمنْه ﴾ “And He has subjected to you, as from Him, all that is in the heavens and on earth” [Al-Jaathiya: 13].

Kuma Ya (SWT) ce:

And He (swt) says:

﴿وَسَخَّرَ لَكُمْ اللَّيْلَ وَالنَّ هَارَ وَالشَّمْسَ وَا لْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ يبَِمْيريه ﴾ “And He has subjected to you the night and day, and the sun and moon, and the stars are in subjection by His command” [An-Nahl: 12].

﴿وَسَخَّرَ لَكُمْ اللَّيْلَ وَالنَّ هَارَ وَالشَّمْسَ وَا لْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ يبَِمْيريه ﴾ “And He has subjected to you the night and day, and the sun and moon, and the stars are in subjection by His command” [An-Nahl: 12].

Musulmi, a matsayinsa na mutumin Musulunci, yana nazarin ilimomin gwaji (na zahiri) domin ya amfana da su, ya kuma yi amfani da su wajen yi wa muradun al'ummar Musulunci da muhimman al'amuranta hidima. Ba a neman ilimi don kansa; a maimakon haka, ana neman sa ne domin mutum ya amfana da tunani da ilimin da yake koya a wannan rayuwa bisa ka'idojin Musulunci.

The Muslim, as an Islamic personality, studies empirical sciences in order to derive benefit and employ it to serve the Islamic Ummah’s interests and vital issues. Knowledge is not sought for its own sake; rather, it is sought in order that man benefits from the thoughts and knowledge he learns in this life according to the Islamic rules.

Ya ce (swt):

He (swt) says:

Ka nemi gidan Lahira da abin da Allah Ya ba ka, amma kada ka manta da rabonka daga duniya” [Al-Qasas: 77].

﴿وَابْ تَ ي غ فييمَا آتََكَ اللََُّّ الدَّارَ الآ ي خرَةَ وَلاَ تَنسَ نَ ي صيبَكَ يمنْ الدُّنْ يَا﴾ “Seek the home of the Hereafter with what Allah gave you, but do not forget your portion in this world” [Al-Qasas: 77].