Ni jambo la lazima kwamba ‘Aqeedah ya Kiislamu iwe msingi wa mtaala wa elimu. Silabasi na mbinu za kufundisha zote zimeandaliwa kwa namna isiyokiuka msingi huu.

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.

Kiisimu cha lugha, mtu hujifunza elimu ('Ilm) – yaani anafikia elimu ya kweli, na mtu hujifunza kitu – yaani anakijua. Katika kamusi ya Al-Muhit imetajwa: "alijifunza, ni kama alivyosikia kama elimu…na elimu iko ndani ya mtu, na mtu ni mwanazuoni, na mwenye elimu". Maana hii ya kilugha ndiyo msingi wa maana ya neno elimu na mitokeo yake, hivyo maana ya kilugha ya neno hilo na mitokeo yake huchukuliwa mradi tu hakuna dalili inayohamisha maana hiyo kwenda maana ya kiistilahi. Kinachokusudiwa kwa "mtaala wa elimu" ni maana ya kilugha; yaani kila elimu. Mtaala wa elimu ni usemi unaomaanisha msingi ambao taarifa zinazotakiwa kujifunzwa zimejengwa juu yake; kwa upande mmoja, hizi ni mada zinazojumuishwa na taarifa hizi, na kwa upande mwingine, ni jinsi taarifa hizi zitakavyotolewa. Hivyo unajumuisha mambo mawili: kwanza, mada za kusoma, na pili, njia za kufundisha. Kwa kuwa 'Aqidah ya Kiislamu ndiyo msingi wa maisha ya Mwislamu, na msingi wa Dola ya Kiislamu, na wa mahusiano kati ya Waislamu, yaani msingi wa jamii, basi ni lazima kila taarifa anayopokea Mwislamu iwe imejengwa juu ya 'Aqidah ya Kiislamu. Hili linatumika bila kujali kama taarifa hiyo inahusiana na maisha yake, au na uhusiano wake na wengine, au na hali ya kisiasa katika Dola, au inahusiana na kipengele chochote cha maisha haya, au kilichotangulia au kitakachofuata. Mtume (ﷺ) alikuwa akiwaita watu kwanza kwenye Uislamu, yaani wakubali 'Aqidah ya Kiislamu. Walipokubali Uislamu, alianza kuwafundisha sheria za Uislamu, na hivyo 'Aqidah ilikuwa msingi wa mafundisho ya Mtume (ﷺ) kwa Waislamu. Wakati jua lilipopatwa wakati mwanawe Ibrahim alipofariki, watu walisema kwamba jua limepatwa kwa sababu ya kifo cha Ibrahim, hivyo yeye akawaambia:

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:

.» إِنَّ الشَّمْسَ وَالْقَمَرَ آيَ تَانِ مِنْ آيَاتِ اللهِ، لا يَ نْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلا لِحَيَاتِهِ «.

.» إِنَّ الشَّمْسَ وَالْقَمَرَ آيَ تَانِ مِنْ آيَاتِ اللهِ، لا يَ نْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلا لِحَيَاتِهِ «.

"Jua na mwezi ni alama mbili miongoni mwa alama za Mwenyezi Mungu (SWT), hazipatwi kwa sababu ya kifo cha mtu yeyote wala kuzaliwa kwake." (Imekubaliwa). Na hivyo ndivyo Mtume ﷺ alivyoifanya 'Aqeedah kuwa msingi wa habari alizozitoa kuhusu kupatwa kwa jua na kupatwa kwa mwezi. Imepokewa na Al-Bukhari kutoka kwa Abu Sa'id Al-Khudri, aliyesema:

“The Sun and the Moon are two signs from the signs of Allah (swt), they do not eclipse due to anyone’s death or life.” (agreed upon). And so the Prophet made the ‘Aqeedah the basis for the information he gave regarding the solar and lunar eclipses. It is reported by Al-Bukhari from Abu Sa‘id Al-Khudri who said:

فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ، فَأَصَبْ نَا سَبْ يًا مِنْ سَ بْيِ خَرَجْنَا مَعَ رَسُولِ اللهِ « الْعَرَبِ، فَاشْتَ هَيْ نَا النِّسَاءَ، فَاشْتَدَّتْ عَلَيْ نَا الْعُزْبَةُ وَأَحْبَبْ نَا الْعَزْلَ، فَسَأَلْنَا رَسُولَ اللهِ » فَ قَالَ: مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَ وْمِ الْقِيَامَةِ إِلاَّ. وَهِيَ كَائِنَة.

فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ، فَأَصَبْ نَا سَبْ يًا مِنْ سَ بْيِ خَرَجْنَا مَعَ رَسُولِ اللهِ « الْعَرَبِ، فَاشْتَ هَيْ نَا النِّسَاءَ، فَاشْتَدَّتْ عَلَيْ نَا الْعُزْبَةُ وَأَحْبَبْ نَا الْعَزْلَ، فَسَأَلْنَا رَسُولَ اللهِ » فَ قَالَ: مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَ وْمِ الْقِيَامَةِ إِلاَّ. وَهِيَ كَائِنَة.

"Tulitoka pamoja na Mjumbe wa Allah ﷺ katika msafara wa Bani Al-Mustaliq, tukawakamata baadhi ya Waarabu kama mateka, na kutengana kwa muda mrefu na wake zetu kulitusumbua sana, na tulitaka kufanya 'azl. Tulimuuliza Mjumbe wa Allah ﷺ (kama ilikuwa halali). Akasema: 'Hakuna dhambi juu yenu mkifanya hivyo. Hakuna nafsi (ambayo Allah (SWT) ameikadiria kuwepo) mpaka Siku ya Kiyama, isipokuwa itakuja kuwepo hakika.'" Na katika riwaya nyingine, waliuliza Nabii ﷺ kuhusu 'azl, naye akasema:

“We went with Allah (swt)'s Messenger (pbuh), in the expedition of Bani Al-Mustaliq and we captured some of the 'Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah (swt)'s Messenger (pbuh) (whether it was permissible). He said, " There is nothing upon you if you do it. No soul, (that which Allah (swt) has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence."”, and in another narration they asked the Prophet about coitus interruptus and he said:

.» مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، فَإِنَّ اللهَ قَدْ كَتَبَ مَنْ هُوَ خَالِقٌ إِلَى ي وَْمِ الْقِيَامَةِ «.

.» مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، فَإِنَّ اللهَ قَدْ كَتَبَ مَنْ هُوَ خَالِقٌ إِلَى ي وَْمِ الْقِيَامَةِ «.

Hakuna lolote juu yako kama utalifanya, kwa kuwa Allah (swt) ameshaandika kila aliyemuumba hadi siku ya Kiyama.” Na Muslim amepokea mfano wa hili. Basi Mtume (pbuh) alijibu swali lao kuhusu kujiondoa wakati wa tendo (al-'azl), kwa mtazamo wa kama hilo linazuia mimba, na akaifanya imani katika Elimu ya Allah (swt) msingi wa jibu lake; yaani, aliifanya 'Aqeedah ya Kiislamu kuwa msingi wa jibu lake. Pia zipo riwaya kadhaa zinazoonyesha kwamba kuifanya 'Aqeedah ya Kiislamu kuwa msingi wa mtaala wa elimu ni jambo la wajibu kwa Dola, na kwamba haijuzu kabisa kuacha msingi huo. Hata hivyo, kuifanya 'Aqeedah msingi wa mtaala wa elimu hakumaanishi kwamba kila taarifa inatokana nayo, kwa kuwa Shari'ah haikuomba hivyo. Pia hilo linapingana na uhalisia, kwani si kila taarifa inatokana na 'Aqeedah ya Kiislamu, kwa sababu 'Aqeedah inahusu imani na sheria tu, na haina uhusiano wowote na mambo mengine. Bali maana ya kuifanya msingi wa mtaala wa elimu ni kwamba taarifa zote zinazohusiana na imani na sheria lazima zitokane na 'Aqeedah ya Kiislamu, kwani ndivyo ilivyokuja nayo. Kwa upande wa taarifa yoyote isiyokuwa imani wala sheria, maana ya kuifanya 'Aqeedah ya Kiislamu msingi wake ni kwamba taarifa na sheria hizo zijengwe juu ya 'Aqeedah ya Kiislamu; yaani, 'Aqeedah itumike kama kipimo, hivyo chochote kinachopingana nayo kinakataliwa na hakiaminiwi, na kisichopingana nayo kinaruhusiwa kukubaliwa. Basi 'Aqeedah ndiyo kipimo cha kukubalika na kwa 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.

Kwa upande wa habari na elimu, hakuna chochote kinachokataza kujifunza, kwani dalili zinazohimiza kutafuta elimu ni za jumla; Mtume ﷺ amesema:

As for the angle of information and learning, there is nothing that prohibits it from being learnt, since the evidences which encourage seeking knowledge are general; the Prophet said:

.» طَلَبُ الْعِل مِ فَرِيضَة «.

.» طَلَبُ الْعِل مِ فَرِيضَة «.

"Kutafuta elimu ni wajibu," amesema Al-Zarkashi katika Al-Tadhkirah: "na Al-Hafiz Jamal Al-Dinn Al-Mizzi amesema: hili limepokewa kupitia njia nyingi kiasi kwamba linafikia kiwango cha riwaya ya Hasan," na neno: "elimu" ni la jumla linalojumuisha elimu yote yenye manufaa. Abu Dawud, Ahmad, Ibn Hibban, na Al-Bayhaqi katika Al-Shu‘ab wote wameripoti kutoka kwa Kathir b. Qays kwamba alisema: «Mtu yeyote atakayefuata njia ya kutafuta elimu, Mwenyezi Mungu atamfanyia njia miongoni mwa njia za Peponi.»

“Seeking knowledge is a duty”, Al-Zarkashi said in Al- Tadhkirah: “and Al-Hafiz Jamal Al-Dinn Al-Mizzi said: this is reported from many paths such that it reaches the level of a Hasan narration”, and the word: “knowledge” which is general covering all knowledge that is beneficial. And Abu Dawud, Ahmad, Ibn Hibban, and Al-Bayhaqi in Al-Shu‘ab all reported from Kathir b. Qays that he said: .» مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ «.

"Atakayeanza safari kutafuta elimu, Allah (SWT) atamwongoza katika njia miongoni mwa njia za Peponi," na neno: "elimu" ni la jumla, linalojumuisha elimu yote yenye manufaa.

“Whoever sets out on a path in search of knowledge, Allah (swt) sets him on a path from the paths of Paradise” and the word: “knowledge” is general, covering all knowledge that is beneficial.

Na katika Qur'ani Tukufu kuna mawazo na imani zinazopingana na Uislamu kama vile:

And in the noble Quran there are ideas and beliefs which contradict Islam such as:

“Na hakuna kitu kinachotuangamiza isipokuwa wakati.” (TMQ 45:24) na mifano mingine ya aina hiyo, ambayo inaonyesha kuruhusiwa kujifunza mawazo yale yanayopingana na 'Aqeedah ya Kiislamu. Kwa hiyo, kujifunza taarifa bila kuzikubali au kuziamini ni jambo linaloruhusiwa na halina ubaya wowote, lakini kinachokatazwa ni kukubali mawazo yanayopingana na 'Aqeedah ya Kiislamu. Kwa mfano, wazo la Darwin linasema: watu walitokana na nyani, ilhali Allah (SWT) amesema:

“And nothing destroys us but time.” (TMQ 45:24) and other such examples, which indicate the permissibility of learning those ideas which contradict the Islamic ‘Aqeedah. Accordingly, to learn information without adopting it or believing in it is permissible and there is nothing wrong with it, but what is prohibited is to adopt the ideas that contradict the Islamic ‘Aqeedah. For example, the idea of Darwin says: people evolved from apes, whereas Allah (swt) said:

“Hakika mfano wa Isa kwa Mwenyezi Mungu ni kama wa Adamu. Alimuumba kutokana na udongo; kisha akamwambia, ‘Kuwa,’ naye akawa.” (TMQ 3:59), na nadharia ya ukomunisti ya mageuzi ya kimaada inadai kwamba maada hubadilika milele, na hakuna kingine kilichoyaendeleza, hivyo hakuna Mungu. Ilhali Mwenyezi Mungu (SWT) anasema:

“Indeed, the example of Jesus to Allah (swt) is like that of Adam. He created Him from dust; then He said to him, "Be," and he was.” (TMQ 3:59), and the communist theory of material evolution claims that material evolves eternally, and there is nothing else which developed it, and so there is no God, whereas Allah (swt) says:

“Enyi mlioamini, aminini Allah (SWT).” (TMQ 4:136), yaani, katika kuwepo Kwake (SWT), na Yeye (SWT) anasema:

“O you who have believed, believe in Allah (swt).” (TMQ 4:136), in other words, in His (swt) existence, and He (swt) says:

"Yeye aliyeumba mbingu na ardhi na vilivyomo baina yake." (TMQ 25:59). Kitabu cha Fasihi ya Kabla ya Uislamu (Jaahili) kinataja kwamba hadithi ya Ibrahimu ilibuniwa na kwamba haina ukweli wowote, bali ilivumbuliwa na wasimulizi, ingawa hadithi ya Ibrahimu imetajwa katika Qur'ani na inaisimulia kama tukio lililotokea kweli, hivyo kuikataa ni kuikataa Qur'ani. Kwa hiyo, aina hizi za taarifa na chochote kinachofanana nazo hazipaswi kuwekwa katika mtaala wa elimu iwapo hilo litapelekea kukubaliwa na kuaminiwa, na hivyo hazitakuwa sehemu ya elimu ya msingi, kwa kuwa hilo lingeweza kupelekea watoto wadogo wanaojifunza kuzikubali. Vivyo hivyo, iwapo itawekwa katika mtaala, ni lazima kueleza kasoro zake na kuvunja hoja zake ili yeyote asizikubali wala kuziamini.

“He who created the heavens and the earth and what is between them.” (TMQ 25:59). The Book of Pre-Islamic (Jaahili) Literature mentions that the story of Ibrahim was fabricated and that there is no substance in it but rather it was invented by the narrators, even though the story of Ibrahim is mentioned in the Quran and it tells it as a story that occurred in reality and so denying it is a rejection of the Quran. Therefore, these types of information and anything similar are not placed in the education curriculum if that would lead to them being adopted and believed in, and, therefore, they would not be a part of primary education, since this would lead to it being adopted (by the young children learning). In the same manner, if it is made part of the curriculum, it is imperative that its incorrectness be explained and that its ideas are dismantled such that no one would adopt them or believe in them.

Kwa njia hii, ‘Aqeedah ya Kiislamu inafanywa kuwa msingi wa mtaala wa elimu, hivyo inakuwa kigezo cha kukubali taarifa kutoka mtazamo wa kuthibitisha kuwa ni kweli na kuiamini, na si tu kutoka mtazamo kwamba ni taarifa tupu.

In this manner, the Islamic ‘Aqeedah is made the basis for the education curriculum, so it is made the criterion for adopting information from the angle of confirming it as true and believing in it, and not simply from the angle that it is simply information.