Ibara ya 170

Article 170

by Sheikh Taqiuddin An-Nabahani3 min readViewed 209 times

Ni lazima kwamba 'Aqeedah ya Kiislamu iwe msingi wa mtaala wa elimu. Silabasi na njia za kufundisha zote zimeandaliwa kwa namna isiyotoka nje ya 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 kinasemwa kiisimu-lugha: mtu hujifunza elimu ('Ilm) – anafikia elimu ya kweli, na mtu hujifunza kitu – 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 kiisimu ndiyo msingi wa maana ya neno elimu na mazao yake, hivyo maana ya kiisimu ya neno na mazao yake huchukuliwa mradi tu hakuna dalili inayoihamisha kwenda maana ya kiistilahi. Kinachokusudiwa kwa "mtaala wa elimu" ni maana ya kiisimu; yaani, kila elimu. Mtaala wa elimu ni usemi unaomaanisha msingi ambao taarifa inayotakiwa kujifunzwa imejengwa juu yake; kwa upande mmoja, ni masomo yanayojumuishwa na taarifa hiyo, na kwa upande mwingine, ni jinsi taarifa hiyo itakavyotolewa. Kwa hiyo unajumuisha mambo mawili: kwanza, mada za kusomwa, na pili, njia za kufundishia. Kwa kuwa 'Aqeedah ya Kiislamu ndiyo msingi wa maisha ya Mwislamu, na msingi wa Dola ya Kiislamu, na wa mahusiano baina ya Waislamu, yaani, msingi wa jamii, basi ni lazima kila taarifa anayopokea Mwislamu iwe imejengwa juu ya 'Aqeedah ya Kiislamu. Hili linatumika bila kujali kama taarifa hiyo inahusiana na maisha yake, au na mahusiano yake na wengine, au na hali ya kisiasa katika Dola, au inahusiana na kipengele chochote cha maisha haya, au yaliyotangulia au yatakayofuata. Mtume ﷺ alikuwa akiwaita watu kwanza kwenye Uislamu, yaani, kuikubali 'Aqeedah ya Kiislamu. Mara walipoukubali Uislamu, alianza kuwafundisha sheria za Uislamu, na hivyo 'Aqeedah ndiyo ilikuwa msingi wa mafundisho ya Mtume ﷺ kwa Waislamu. Wakati jua lilipopatwa siku ile mwanawe Ibrahimu alipofariki, watu walisema kwamba jua limepatwa kwa sababu ya kifo cha Ibrahimu. Basi yeye ﷺ 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 «.

"Jua na mwezi ni alama mbili miongoni mwa alama za Allah (swt), hazipatwi kwa kifo cha mtu wala kwa uhai wake." (Imekubaliwa na wote). Na hivyo Mtume ﷺ alifanya ‘Aqeedah kuwa msingi wa habari aliyoitoa 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.

“Tulienda 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, tukataka kufanya 'azl (kumwaga nje). Tulimwuliza Mjumbe wa Allah ﷺ (kama inaruhusiwa). Akasema: “Hakuna dhambi juu yenu kwa kufanya hivyo. Hakuna nafsi (ambayo Allah (SWT) amekusudia kuwepo) hadi Siku ya Kiyama, isipokuwa itakuwepo hakika.”” Na katika riwaya nyingine, waliuliza Mtume 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 «.

Hakuna lawama juu yako ukifanya hivyo, kwa kuwa Allah (SWT) ameshaandika kila aliyemuumba hadi siku ya Hukumu.” Na Muslim amepokea kisa kama hiki. Kwa hiyo Mtume ﷺ alijibu swali lao kuhusu kujitoa kabla ya kumwaga manii (al-‘azl), kwa mtazamo wa kama kinazuia mimba, na akalifanya imani katika Elimu ya Allah (SWT) msingi wa jibu lake; kwa maneno mengine, aliifanya ‘Aqeedah ya Kiislamu kuwa msingi wa jibu lake. Pia kuna riwaya kadhaa zinazoonyesha kwamba kuifanya ‘Aqeedah ya Kiislamu kuwa msingi wa mtaala wa elimu ni jambo la wajibu kwa Dola, na kwamba haijuzu kabisa kuiacha. Hata hivyo, kuifanya ‘Aqeedah kuwa msingi wa mtaala wa elimu hakumaanishi kwamba kila taarifa inatokana nayo, kwa sababu hilo halikuombwa na Shari‘ah. Hilo pia linapingana na uhalisia, kwa kuwa si kila taarifa inatokana na ‘Aqeedah ya Kiislamu, kwani ‘Aqeedah inahusu imani na hukumu tu, wala haihusiani na mambo mengine. Bali maana ya kuifanya kuwa msingi wa mtaala wa elimu ni kwamba taarifa zote zinazohusiana na imani na hukumu lazima zitokane na ‘Aqeedah ya Kiislamu, kwani hiyo ndiyo ilichokuja nacho. Kwa upande wa taarifa nyingine zisizo za imani na hukumu, maana ya kuifanya ‘Aqeedah ya Kiislamu kuwa msingi wake ni kwamba taarifa hizo na hukumu hizo zinapaswa kujengwa juu ya ‘Aqeedah ya Kiislamu; kwa maneno mengine, ‘Aqeedah ya Kiislamu inatumika kama kipimo, hivyo chochote kinachopingana nayo kinakataliwa wala hakiaminiwi, na chochote kisichopingana nayo kinaruhusiwa kukubaliwa. Kwa hiyo ‘Aqeedah ndiyo kipimo cha kukubali na cha 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 kinachozuia kujifunza, kwa kuwa dalili zinazohimiza kutafuta elimu ni za jumla; Nabii ﷺ alisema:

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 «.

"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 daraja la hadithi ya Hasan," na neno: "elimu" ni la jumla linalojumuisha elimu yote yenye manufaa. Na Abu Dawud, Ahmad, Ibn Hibban, na Al-Bayhaqi katika Al-Shu‘ab wote wamepokea kutoka kwa Kathir b. Qays kwamba alisema: «Mwenye kufuata njia ya kutafuta elimu, Allah humwongoza kwa njia moja katika 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 «.

“Yeyote anayeanza safari katika njia ya kutafuta elimu, Allah (SWT) humwelekeza katika njia miongoni mwa njia za Peponi,” na neno: “elimu” ni la jumla, likijumuisha 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 kama hiyo, inayoonyesha kuruhusiwa kujifunza mawazo yale yanayopingana na ‘Aqeedah ya Kiislamu. Kwa hiyo, kujifunza taarifa bila kuzipitisha au kuziamini ni jambo linaloruhusiwa na hakuna ubaya ndani yake, lakini kinachokatazwa ni kupitisha mawazo yanayopingana na ‘Aqeedah ya Kiislamu. Kwa mfano, wazo la Darwin linasema: binadamu 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 Adam. Alimuumba kwa udongo; kisha akamwambia, "Kuwa," naye akawa." (TMQ 3:59). Na nadharia ya kikomunisti ya mageuzi ya kimaada inadai kwamba maada hubadilika milele, wala hakuna kingine kilichoiendeleza, kwa hiyo 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 vilivyo kati yake." (TMQ 25:59). Kitabu cha Fasihi ya Kabla ya Uislamu (Jaahili) kinataja kwamba hadithi ya Ibrahim ilibuniwa na kwamba haina ukweli wowote, bali iliundwa na wasimulizi, ingawa hadithi ya Ibrahim 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 kwa sababu hiyo hazitakuwa sehemu ya elimu ya msingi, kwa kuwa hilo lingeweza kupelekea kukubaliwa (na watoto wadogo wanaojifunza). Vivyo hivyo, iwapo zitawekwa katika mtaala, ni lazima ueleweke wazi kwamba si sahihi, na mawazo yake yavunjwe kiasi kwamba hakuna mtu atakayezikubali 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 msingi wa mtaala wa elimu, hivyo inakuwa kipimo cha kukubali taarifa kwa mtazamo wa kuthibitisha kuwa ni kweli na kuiamini, na si kwa mtazamo tu 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.