Darussan koyarwa na da nau'i biyu: Ko dai ilimin kimiyya ne don bunkasa hankali ta yadda mutum zai yi amfani da shi wajen yanke hukunci kan hakikanin lamari da sifofin maganganu, ayyuka da abubuwa, da kuma daidaituwarsu da dabi'ar halitta ta mutum, misali sinadarai, ilimin lissafi, ilmin taurari, lissafi da sauran ilimomin gwaji. Wannan ilimi ba shi da wani tasiri kai tsaye wajen gina halayya. Ko kuma ilimin Shari'ah game da waɗannan maganganu, ayyuka da abubuwa domin bayyana hukuncin Shari'ah da ya shafi ko dai alhaki (ko wajibi (waajib), ko mustahabbi (mandoub), ko mubaha (mubah), ko makruhi (makruh), ko haram (haram)) ko yanayi (ko shi ne dalili (sabab), sharaɗi (shart) ko mai hanawa (mani'), sassauci (rukhsa) ko ƙa'ida ta asali ('azeemah), kuma ko yana daidai (saheeh), ba shi da inganci (baatil) ko kuwa lalatacce (faasid)). Wannan ilimi shi ne yake gina halayyar Musulunci. Idan waɗannan hukunce-hukuncen Shari'ah suna da alaƙa da burin Musulmi na ɗaukar matsayin Shari'ah game da abubuwa, ayyuka da maganganu dangane da karkata zuwa gare su ko a'a, da kuma karɓa ko ƙi a lokacin aiwatar da ayyuka domin biyan buƙatun sha'awarsa da na jikinsa, to suna samar da ɗabi'ar Musulunci (nafsiyyah). Halayyar Musulunci ta ƙunshi tunanin Musulunci tare da ɗabi'ar Musulunci. Hali ce da ke ɗaukar akidar Musulunci a matsayin tushen tunaninta da karkatarwarta.
Teaching subjects are one of two types: Either scientific knowledge to develop the intellect such that man uses it to judge upon the reality and attributes of statements, actions and things as well as their conformity with man’s innate nature e.g. chemistry, physics, astronomy, mathematics and other empirical sciences. This knowledge has no direct effect in building the personality. Or Shari’ah knowledge regarding these statements, actions and things in order to demonstrate the Shari’ah rule related either to accountability (whether obligatory (waajib), recommended (mandoub), permissible (mubah), disliked (makruh) or forbidden (haram)) or circumstances (whether it is the cause (sabab), condition (shart) or preventor (mani’), dispensation (rukhsa) or normative rule (‘azeemah), its being correct (saheeh), void (baatil) or corrupt (faasid)). Such knowledge forms the Islamic personality. If these Shari’ah rules are linked to the goal of the Muslim adopting the Shari’ah position upon things, actions and statements with respect to inclining towards them or not, as well as adoption or rejection when performing actions in order to satisfy his instincts and organic needs, they form the Islamic disposition (nafsiyyah). The Islamic personality is composed of the Islamic mentality together with the Islamic disposition. It is a personality that takes the Islamic ‘Aqeedah as the basis of its thinking and inclinations.
Musulunci ya umarci Musulmi da yin tunani a kan halittar sararin samaniya, da halittar mutum, da rayuwa. Misali, Allah Ta'ala ya ce:
Islam requested the Muslim to reflect upon the creation of the universe, man and life. For example, Allah ta’ala said:
﴿وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ "kuma suna yin tunani game da halittar sammai da ƙasa" [Al-i-Imran: 191].
﴿وَيَ تَ فَكَّرُونَ يفِ خَلْيق السَّمَاوَا ي ت وَالأَرْض﴾ “and give thought to the creation of the heavens and the earth” [Al-i-Imran: 191].
Kuma faɗinsa:
And His saying:
﴿أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ﴾ “Shin ba su duba raƙuma ba, yadda aka halicce su?” [Al-Ghashiyah: 17].
﴿أَفَلََ يَ نْظُرُونَ إيلَى ا ي لإبييل كَيْفَ خُليقَت﴾ “Then do they not look at the camels - how they are created?” [Al-Ghashiyah:17].
Kuma faɗinsa:
And His saying:
﴿كَذَليكَ يُحْ ي اللََُّّ الْمَوْتَى وَيُيريكُمْ آيََتييه لَعَلَّكُمْ تَ عْيقلُون﴾ “Thus does Allah bring the dead to life, and He shows you His signs that you might reason.” [Al-Baqarah: 73].
﴿كَذَليكَ يُحْ ي اللََُّّ الْمَوْتَى وَيُيريكُمْ آيََتييه لَعَلَّكُمْ تَ عْيقلُون﴾ “Thus does Allah bring the dead to life, and He shows you His signs that you might reason.” [Al-Baqarah: 73].
Haka kuma Musulunci yana bukatar Musulmi ya daidaita hukunce-hukuncensa, ayyukansa da sha'awoyinsa da dokokin Shari'a. Misali, Allah Ta'ala ya ce:
Likewise, Islam also requests the Muslim to bind his judgements, actions and inclinations to the Shari’ah rules. For examples, Allah Ta’ala said:
﴿فَلََ وَرَبيِّكَ لاَ ي ؤُْيمنُونَ حَتَّى يُحَ يِّ كمُوكَ فييمَا شَجَرَ بَ يْ نَ هُمْ ثَُُّ لاَ يَ يَدُوا يفِ أَنفُ ي سيهمْ حَرَجًا يمم ا ق ضَيْتَ وَيُسَليِّمُوا تَسْلييمً ﴾ “Amma a'a, ina rantsuwa da Ubangijinka, ba za su yi imani ba sai sun naɗa ka alƙali a cikin abin da suka yi sabani a kansa a tsakaninsu, sa'an nan ba za su sami wani ƙunci a cikin zukatansu ba game da hukuncin da ka yanke, kuma za su miƙa wuya gaba ɗaya.” [An-Nisaa: 65].
﴿فَلََ وَرَبيِّكَ لاَ ي ؤُْيمنُونَ حَتَّى يُحَ يِّ كمُوكَ فييمَا شَجَرَ بَ يْ نَ هُمْ ثَُُّ لاَ يَ يَدُوا يفِ أَنفُ ي سيهمْ حَرَجًا يمم ا ق ضَيْتَ وَيُسَليِّمُوا تَسْلييمً ﴾ “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” [An-Nisaa: 65].
Kuma faɗinsa ta'ala:
And His saying ta’ala:
"Kuma duk abin da Manzon ya baku - ku karɓa; kuma abin da ya hane ku daga gare shi - ku nisanta.""
Wait, I need to fix the formatting and the translation. Here is the corrected version, with the Qur'an verse kept within braces and without the ﷺ symbol, since it is a verse:
{وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا}
"Kuma duk abin da Manzon ya baku - ku karɓa; kuma abin da ya hane ku daga gare shi - ku nisanta."
﴿وَمَا آتََكُمْ الرَّسُولُ فَخُذُوهُ وَمَا نَ هَاكُمْ عَنْهُ فَانْ تَ هُوا﴾ “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from.” [Al-Hashr:7].
Kuma faɗinsa:
And His saying:
﴿لاَ تَ تَّ ي خذُوا آبَاءكَُمْ وَإيخْوَانَكُمْ أَوْلييَاءَ إينْ اسْتَحَبُّوا الْكُفْرَ عَلَى ا ي لإيَْان﴾ “Do not take your fathers and brothers as allies if they have preferred disbelief (kufr) over belief (imaan)” [At-Tawbah: 23].
﴿لاَ تَ تَّ ي خذُوا آبَاءكَُمْ وَإيخْوَانَكُمْ أَوْلييَاءَ إينْ اسْتَحَبُّوا الْكُفْرَ عَلَى ا ي لإيَْان﴾ “Do not take your fathers and brothers as allies if they have preferred disbelief (kufr) over belief (imaan)” [At-Tawbah: 23].
Kuma faɗinsa:
And His saying:
Ka ce: "Ku yi aiki, to, Allah zai ga aikinku, da Manzonsa, da muminai. Kuma za a mayar da ku ga Mai sanin gaibi da abin shaida, sai Ya sanar da ku abin da kuke yi." [At-Tawbah: 105].
﴿وَقُلْ اعْمَلُوا فَسَيَ رَى اللََُّّ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْيمنُونَ وَسَتُ رَدُّونَ إيلَى عَاييلَ الْغَيْ ي ب وَالشَّهَادَية فَ يُ نَ بيِّئُكُمْ يبَِا كُنتُمْ تَ عْمَلُون﴾ “And say, ‘Do [as you will], for Allah will see your deeds, and [so, will] His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do.’” [At-Tawbah: 105].
Kamar yadda makaranta ya kamata ta zama ta farko wajen renon (hadhina) gina halayyar Musulunci ta musamman a fannin ilimin ka'idojin fiqhi (Usul al-fiqh), harshe da tafsiri, haka kuma ya kamata ta zama ta farko wajen renon gina halayyar Musulunci mai banbanci da ilimin kimiyya kamar ilimin zarra, sararin samaniya da kwamfuta. Al'ummar Musulunci wadda ta haifi shugabanni masu ban mamaki a siyasa, mulki da jihadi kamar Abu Bakr, Khalid da Salahuddin, ita ce wadda ta tarbiyyantar da malamai masu ban mamaki a fiqhi da kimiyya kamar Ash-Shafi'i, Al-Bukhari, Al-Khawarizmi da Al-Haytham. Manufar koyar da dukkan wannan ilimi a matakan makaranta shi ne gina halayyar dalibin Musulunci da shirya shi domin ya shiga harkokin rayuwa ta aiki, ko kuma ya shirya don ci gaba da karatun jami'a domin samar da fitattun mutane da ake bukata don daga matsayin ilimi da kimiyya na al'ummar Musulunci, har ta cancanci jagorantar duniya, domin ta kubutar da dukkan bil'adama daga duhun kafirci zuwa hasken Musulunci, da kuma daga zaluncin dokokin mutane zuwa adalcin dokokin Shari'ah. Haka kuma, aiki ne don sanya duk abin da ke sammai da kasa ya zama mai hidima da jin dadin mutum bisa abin da ke faranta wa Allah rai, daidai da fadinsa Ta'ala:
Just as the school should be the first foster (hadhina) to build the distinct Islamic personality in knowledge of the principles of jurisprudence (Usul al-fiqh), language and tafseer, likewise it should be the first nursemaid to build the Islamic personality distinguished with scientific knowledge such as knowledge of the atom, space and computer. The Islamic Ummah that gave birth to extraordinary leaders in politics, ruling and jihad such as Abu Bakr, Khalid and Salahuddin is the same Ummah that raised extraordinary scholars in fiqh and sciences such as Ash-Shafi’i, Al-Bukhari, Al-Khawarizmi and Al-Haytham. The goal in teaching all this knowledge in the school stages is to build the personality of the Islamic student and equip him to engage in the practical affairs of life or prepare him to pursue higher education in order to produce distinguished personalities required to raise the Islamic Ummah’s intellectual and scientific level such that it is competent to lead the world, so as to deliver all mankind from the darkness of kufr into the light of Islam, and from the injustice of man-made rules into the justice of the Shari’ah rules. Likewise, it is to work in order to subject whatever lies in the heavens and earth to man’s service and comfort according to what pleases Allah, in conformity to His saying Ta’ala:
Amma ka nemi, ta hanyar abin da Allah ya baka, gidan Lahira; kuma kada ka manta da rabonka na duniya. [Al-Qasas: 77]
﴿وَابْ تَ ي غ فييمَا آتََكَ اللََُّّ الدَّارَ الآ ي خرَةَ وَلاَ تَنسَ نَ ي صيبَكَ يمنْ الدُّنْ يَا﴾ “But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world.” [Al-Qasas: 77]