Kowace ra'ayi yana da hanyar aiwatarwa. Dangane da salo kuwa, su ne hanyoyi musamman marasa dorewa na aiwatar da aiki. Salo a fagen ilimi na nufin dukkan nau'ikan aiki da malami ke jagoranta da niyyar taimakon ɗalibansa wajen cimma manufa, wato isar da tunani, ra'ayoyi da ilimi iri-iri cikin sauri da nasara. Malami na iya zaɓar salo daban-daban gwargwadon abin da ya dace da yanayin koyarwa, don haka yakan kula da matakin ɗalibai ya zaɓi salon da ya fi dacewa wajen cimma manufa, kamar muhawara, tattaunawa, labari, bada labari, warware matsaloli, gwaji, motsa jiki na aiki kai tsaye, da sauransu. Sau da yawa salo yana buƙatar hanya ɗaya ko fiye don aiwatar da aikin. Hanyoyi da salo ba su dawwama; suna canzawa, suna ci gaba, suna kuma yawaita gwargwadon yanayi, mutane da damarmaki. Kamar yadda dole ne a sami tsari don aiwatar da aiki, hanyoyi da salo suna taka muhimmiyar rawa wajen aiwatar da wannan tsari. Cimma aiki cikin sauri da nasara ya dogara ne da ƙirƙirar hanyoyi da salo masu dacewa don aiwatar da wannan aiki.

Every idea has its method of execution. As for styles, they are specific non-permanent modes of performing the action. Styles within the subject of education means all types of directed activity that the teacher undertakes with the objective of assisting his students to realise the goal, namely communicating thoughts, concepts and diverse knowledge quickly and successfully. The teacher can choose diverse styles according to what suits the education situation, so he heeds the level of students and chooses the best style to achieve the goal e.g. styles such as debate, discussion, narration, story telling, problem solving, experimentation, direct practical exercises, etc. Often styles require one or more means to perform the action. Means and styles are not permanent; they change, evolve and ennumerate according to circumstances, people and possibilities. Just as a method must exist to execute an action, means and styles play an important role in executing this method. Accomplishing the action quickly and successfully depends upon innovating suitable means and styles to perform this action.

Misali, hanyar ilimantarwa, wato bayanin malami mai tushen hankali da koyon ɗalibi na hankali, an gudanar da ita a tarihi ta hanyoyi da salo kamar alƙalami da takarda, ko da baki, ko ta hanyar koyi da rubutu. A yau ma ana amfani da hanyoyi da salo don cimma hakan, amma sun bambanta da hanyoyin da salon da suka gabata, misali hotuna da aka buga da masu motsi, kaset ɗin sauti, gwaje-gwajen dakin bincike, da sauransu. Makaranta dole ta yi amfani da hanyoyi da salon da suka dace don ƙarfafa hanyar hankali a cikin ɗalibai, domin ita ce tushen duka tunani mai haske da farfaɗowa bisa tushen Musulunci. Tunani mai haske yana warware babbar matsalar mutum; kuma yana ba mutum cikakkiyar fahimta game da mutum, rayuwa da duniya, abin da ya gabaci rayuwar duniya da abin da ya biyo bayanta, da alaƙarsa da abin da ya gabata da abin da ya biyo baya. Ta haka yake samun, ta hanyar hanyar hankali, akidar Musulunci wadda ita ce tushen Dawla, Ummah da tsarin Musulunci.

For instance, the method of education, namely the teacher’s rational address and the student’s intellectual learning was historically accomplished via means and styles such as pen and paper, or orally, and/or through imitation and writing. Nowadays means and styles are also employed to accomplish it but they differ from previous means and styles e.g. printed and moving pictures, audio cassettes, laboratory experiments, etc. The school must use appropriate means and styles to consolidate the rational method in students since this is the basis both for enlightened thinking as well as revival upon the Islamic basis. Enlightened thinking solves man’s greatest problem; and it also provides man the comprehensive idea about man, life and the universe, what preceded earthly life and what follows it, and its relationship with what preceded and what follows it. Thus he attains, via the rational method, the Islamic ‘aqeedah that is the basis for the State, Ummah and system in Islam.

Daga karni na 19 na Zamanin Kiristoci, Turai, sannan daga baya Amurka da Rasha sun yi nasarar kawo Juyin Juya Halin Masana'antu cikin wani salo mai ban mamaki, wanda kansa sakamakon salon bincike na kimiyya ne da aka sani da "hanyar kimiyya" (scientific method). Idan aka duba, hanyar kimiyya tana da gaskiya kuma tana da amfani ne kawai a fannonin kimiyya na gwaji (empirical sciences); haka kuma ba kuskure ba ne a kira ta hanya, domin hanya ce ta bincike ta musamman kuma ta dindindin. Sai dai kuskuren yana cikin daukar ta a matsayin tushen tunani maimakon hanyar hankali (rational method), domin hakan yana kaiwa ga musanta wanzuwar abubuwa da ilimi da yawa wadanda mutum ya tabbatar da su ta hanyar hankali, misali wanzuwar Allah da Annabci na Muhammadu (sallallahu 'alaihi wa sallam). Don haka hanyar kimiyya hanya ce daidai, amma ta takaita ne ga abubuwa na zahiri (madda) wadanda ake iya gwadawa domin sanin hakikaninsu da sifofinsu ta hanyar gwaji. Duk da haka, hanyar hankali tare da abubuwanta guda hudu ta kasance tushen tunani, domin ana amfani da ita ba kawai wajen bincike kan abubuwa na zahiri ba, kamar a fannin physics da sauransu, har ma wajen bincike kan tunani kamar akidah, shari'a da tarihi, da kuma bincike kan harshe kamar adabi da sauransu. Idan wata matsaya ta hankali ta saba da matsayar kimiyya game da wanzuwar wani abu, ana karbar matsayar hankali, domin hukuncinta kan wanzuwar abu tabbatacce ne.

From the 19th century Christian Era, Europe and thereafter America and Russia succeeded in innovating the Industrial Revolution in a breathtaking manner, itself a result of scientific research styles that became known as the “scientific method.” Upon examination, the scientific method proves to be correct and effective in empirical sciences only; similarly it is not wrong to call it a method as it is a specific and permanent research technique. However, the error lies in taking it as a basis for thinking in place of the rational method as that leads to negating the existence of numerous facts and knowledge whose existence man proved via the rational method e.g. the existence of Allah and the Prophethood of Muhammad (salla Allahu ‘alaihi wa sallam). Thus the scientific method is a correct method but specific only to tangible materials (madda) susceptible to experimentation in order to know the material’s reality and attributes via experimenation. Nevertheless the rational method with its four (constituent) elements remains the basis for thinking as it is employed not only in researching tangible materials e.g. in physics etc, but also in researching thoughts like the intellectual doctrine (‘aqeedah), legislation and history as well as in researching language e.g. literature etc. If a rational conclusion happens to contradict with a scientific conclusion with respect to a thing’s existence, the rational conclusion is adopted since its judgement with respect to a thing’s existence is definitive.

Hanyar kimiyya (hanyar bincike ta kimiyya) an takaita amfani da ita ga ilimomin gwaji (na lura da gwaji) kamar sinadarai da kimiyyar lissafi, domin a fahimci hakikanin abubuwan halitta da siffofinsu waɗanda Allah Maɗaukaki ya sanya su a ƙarƙashin hidimar ɗan Adam, don ya amfana da waɗannan abubuwa da siffofinsu bisa ga dokokin Musulunci.

The scientific method is restricted to use in empirical sciences e.g. chemistry and physics to realise the reality and attributes of the universe’s materials that Allah ta’ala subjugated to man’s service in order to derive benefit from such materials and their attributes according to the Islamic rules.

Wasu masana falsafa, musamman tsoffin Helenawa, suna ɗaukar "hanyar hankali ta ma'ana" a matsayin wata hanyar tunani, alhali kuwa ma'ana ba hanyar tunani ba ce, kuma ba ta kai matakin binciken kimiyya ba (hanyar kimiyya). Maimakon haka, ma'ana tana ci gaba da zama wani salo na hanyar hankali (wato gina wata fahimta bisa wata fahimta domin isa ga wata ƙarshe), amma salo ne mai sarƙaƙiya wanda ke da yuwuwar yin kuskure, yaudara da ɓata hanya. Hakanan yana iya kaiwa ga akasin gaskiya, don haka ya fi kyau a guje shi. Idan aka yi amfani da shi, ya zama wajibi a gwada ƙarshensa ta hanyar hankali.

Some philosophers, particularly the ancient Greeks, consider the “logical method” a method of thinking, whereas logic is neither a method of thinking nor does it reach the level of scientific research (the scientific method). Rather logic remains one style of the rational method (i.e. building one idea upon another idea to reach a conclusion), but it is a complicated style with the potential to err, deceive and mislead. It can also reach the opposite of the reality, thus it is better to avoid it. If used, its conclusion must be subjected to the rational method.

Mai tsara manhajar karatu ga makarantu da malamai dole ne ya kula da waɗannan tunani yayin zaɓar hanyoyi da salon koyarwa ga kowane fanni:

The designer of the curriculum for schools and teachers must pay attention to the following thoughts when choosing the teaching means and styles for any subject:

Hanyoyi da salon koyarwa na ɗan lokaci ne, saboda haka malami dole ne ya ƙirƙiri hanyoyi masu amfani da salo masu dacewa domin ɗalibai su fahimci tunanin da aka karɓa, yana kuma la'akari da yanayin rayuwarsu da bambance-bambancen kowannensu.

Means and styles are temporary, so the teacher must innovate useful means and styles to make students understand the adopted thoughts, while taking their circumstances and individual differences into account.

Hankula (jin daɗin jiki) biyar — ji, gani, taɓawa, ƙamshi da ɗanɗano — muhimmin abu ne a cikin tunani, ana amfani da su wajen isar da fahimtar hakikanin abu zuwa ƙwaƙwalwa. Malami ya kamata ya ba ɗalibai damar yin amfani da yawancin waɗannan hankula — gwargwadon iko — don fahimtar hakikanin abin da suke karatu (tunani), idan hakikanin abin yana iya isa gare su yayin da suke karatu. Idan hakikanin abin ba ya iya isa gare su, to sai a kusantar da wannan hakikanin zuwa zukatansu ta kowace hanya da salo da ake iya amfani da su, har sai sun yi tunaninsa kamar yadda za su ji shi, domin fahimtar hakikanin abu muhimmin ginshiƙi ne na tunani. Duk lokacin da hankula da yawa suka shiga cikin fahimtar hakikanin abu, sai jin mutum game da hakikanin abin ya zurfafa, hukuncinsa a kansa da siffofinsa kuma ya ƙara daidaito.

Senses (hearing, sight, touch, smell and taste) are a fundamental element in thinking used to transfer the sense of the reality to the brain. The teacher should enable students to use most of these senses—as much as possible—to sense the reality of the subject of study (thinking) if the reality is accessible to them as they study. If the reality is not accessible, one should bring this reality closer to their minds using all possible means and styles until they imagine it as if they sensed it, since sensing the reality is a fundamental element of thinking. Whenever more senses are involved in sensing the reality, the person’s sensation of the reality deepens and his judgement upon it and its attributes becomes more precise.

Ganin nasarar harshe da ɗalibai suka samu wajen rubuta manhajar karatu da kuma wajen yi musu magana.

Taking into account the students’ linguistic achievement in writing the curriculum and in addressing them.

La'akari da fahimtar ɗan Adam game da sigar gabaɗaya (ṣīgha kulliyya) na abubuwa kafin fahimtar cikakkun bayanansu, musamman ga ɗalibai masu shekaru shida zuwa goma, abin da ke wajabta shi ne:

Taking into account human understanding of the comprehensive form (seegha kuliyya) of things before understanding its details, particularly for students between six and ten years old, which necessitates:

- Koyar da ɗalibai kalmomin da ke bayyana ma'anoni kafin a koya musu haruffa. Bayan sun fahimci cewa ma'anar kalma tana nuna ainihin abin da take nufi, sai a fara nazarin kalma: wato bayanin haruffa da sautukan da suka haɗa wannan kalma. Wannan yana tare da tsarin haɗa kalmomi; wato haɗa sabbin kalmomi daga haruffan da aka koya, da haɗa sabbin jimloli daga kalmomin da aka koya. Wannan yana haɗa hanyoyin koyar da harshe guda biyu: hanyar haruffa da hanyar jimla.

- Teaching students the words denoting meanings before teaching them the letters. After they understand that the meaning of a word signifies its specific reality, the process of word analysis begins: which is the explanation of letters and syllables that constitutes that word. This is accompanied by the composition process; namely composing new words from the letters learnt and composing new sentences from the words learnt. This merges two methods of teaching the language: The letter method and the sentence method.

- Koyar da su bayanin abubuwa na zahiri kafin koyar da takamaiman sassansu da sifofinsu.

- Teaching them the description of apparent things before teaching their specific elements and attributes.

Koyar da su tarihin rayuwar mashahuran mutane a takaice kafin koyar da cikakken tarihin rayuwarsu da ayyukansu.

- Teaching them the summarized biographies of personalities before teaching the detailed lives and actions of these personalities.

Koyar da su ma'anoni gabaɗaya da tunani na asali da ke cikin rubutu kafin a koya musu cikakkun bayanai da rassa.

- Teaching them the general meanings and basic thoughts in the text before teaching the details and branches.