Njia sahihi ya kufundisha ni mwalimu kuwasilisha kwa hoja za kimantiki, na mwanafunzi kupokea kwa akili.

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

Fikra au akili (‘aql) ndiyo chombo cha kufundisha na cha kujifunza; na Allah (SWT) amemzawadia binadamu akili hii, hivyo akamtukuza na kumpendelea kuliko viumbe wake wengi. Na akaifanya akili kuwa sababu ya kuwajibishwa (manaat).

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.

Akili imeundwa na vipengele vinne: Ubongo (unaofaa kwa kufikiri), hisi, uhalisia, na taarifa zilizotangulia kuhusu uhalisia. Akili, fikra au ufahamu (idraak) vyote vina maana moja, yaani: "Kupeleka hisia ya uhalisia kupitia hisi hadi kwenye ubongo pamoja na taarifa zilizopo zilizotangulia ili kufasiri uhalisia; kisha kutoa hukumu juu ya uhalisia huo."

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.

Ikiwa mtu anataka kulifikisha wazo hili kwa wengine, kama katika mchakato wa elimu, mwalimu huwasilisha wazo hili kwa wanafunzi kupitia njia moja au zaidi za kueleza, hasa lugha. Ikiwa wanafunzi wataliunganisha wazo hili na uhalisia walioutambua kwa hisia au walioutambua kwa hisia hapo awali, au uhalisia ambao mfano wake waliwahi kuutambua kwa hisia, wazo hili litawafikia kama vile wamelifikia wenyewe bila msaada. Ikiwa hawatalihusisha na uhalisia wowote, ulioutambua kwa hisia au unaoweza kutambuliwa kwa hisia, kama pale wanapoelewa maana ya sentensi na ikaelezwa kwao bila wao kufikiria uhalisia wowote kwake, wazo hili halitawafikia. Badala yake, watapokea taarifa tu, na taarifa hiyo itawafanya wawe watu walioelimika (muta’allimeen), si wafikiriaji. Hivyo basi, mwalimu anapowasilisha mawazo kwa wanafunzi lazima alilete maana yake karibu na akili za wanafunzi kwa kujaribu kuliunganisha na uhalisia wanaouhisi, au uhalisia ulio karibu na ule waliouhisi, ili wauchukue kama wazo na si taarifa tu. Kwa hiyo mwalimu lazima awe makini kuwafanya wanafunzi wauhisi uhalisia huo; asipoweza kuuleta uhalisia wenyewe, lazima achore katika akili ya mwanafunzi picha inayokaribiana na uhalisia huo anapotoa wazo, ili mwanafunzi aunganishe taarifa hiyo na uhalisia uliohisiwa au uliofikiriwa, na hivyo kupata wazo.

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.

Fikra ambayo mwalimu anawapa wanafunzi inachunguzwa kama ifuatavyo:

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

Ikiwa ina uhalisia unaohisiwa ambao wanafunzi waliwahi kuuhisi hapo awali, au wanauhisi wakati fikra hiyo inapowafikia, watakuwa wameitambua na kuikubali kiakili.

--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.

Ikiwa hawakuwa wameihisi hapo awali wala hawaihisi wakati wa kupokezwa, lakini hata hivyo wanaitambua katika akili zao na kuiamini kama inavyopokezwa kwao, na ikawa halisi katika akili zao kana kwamba wameihisi, na wanaikubali kama wanavyokubali jambo lililohisiwa, basi nao pia wangeielewa na kuikubali kiakili.

--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.

Katika visa vyote viwili, wazo ambalo mwalimu huwasilisha kwao lingekuwa wazo lao wenyewe. Hata hivyo, ikiwa wazo hilo halikuwa na uhalisia unaoweza kuhisiwa, au uhalisia ambao wanafunzi wangeweza kuuhisi, wazo hilo lingebaki kuwa taarifa tu kwa wale waliopewa.

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.

Uhalisia unaoweza kuhisiwa ni ule ambao mtu anaweza kuuhisi kupitia mojawapo ya hisi zake tano, iwe uhalisia huo ni wa kimaada au wa kidhahania. Uhalisia wa kimaada ni kama kuona mti, kusikia sauti ya shomoro, kuhisi kwa kugusa ulaini wa kitambaa, kunusa harufu ya maua na kuonja ladha ya asali. Uhalisia wa kidhahania ni kama ushujaa, uaminifu, uoga na usaliti, ambavyo huhisiwa kiakili kutokana na udhihirisho wake unaoonekana. Hivyo mtu hufahamu kwamba Mwislamu kupigana na adui na kubaki imara katika vita hivyo licha ya ubora wa adui wa kimaada na wa idadi ni ushujaa, ilhali kukimbia kwake uwanjani vitani ni uoga. Uhalisia unaohisiwa, yaani unaoweza kuhisiwa, iwe wa kimaada au wa kidhahania, ni kipengele cha msingi katika mchakato wa kufikiri. Fikra haziwezi kufikiriwa bila hicho.

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.

Mambo yaliyofichika (mughayyabaat) ambayo mwanadamu hawezi kuyahisi kwa hisi zake zozote duniani, kama vile Pepo, Moto wa Jahannamu, Kiti cha Enzi n.k., si mada za kufikiri kwa njia ya hisi; bali ni mada za kufikiri kwa kupitia taarifa ambazo uaminifu wake ni wa hakika (qat'iyy), kama vile Qur'ani Tukufu na Hadithi mutawaatir. Kwa upande mwingine, mambo yaliyofichika yanayobuniwa na baadhi ya watu, kama vile Ugars (mazimwi/roho wabaya) na ng'ombe anayebeba ardhi juu ya pembe zake, kujishughulisha na mambo kama hayo si kufikiri, kwa kuwa hayahisiwi wala hayathibitishwi kwa hakika kupitia hisi. Ni dhana tu na ushirikina usio na uhalisia, na wanafunzi lazima wajiepushe kuelekeza fikra zao kwenye mambo kama hayo.

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.

Katika mchakato wa mawasiliano ya kiakili na ujifunzaji wa kielimu kupitia kusikiliza au kusoma, mwenye kuwasiliana, yaani mwalimu au mbuni wa mtaala, lazima atumie vipengele vinne vya fikra. Kwa hiyo, panapokuwa na kumfundisha yule anayefundishwa, yaani "mwanafunzi", iwe kwa mdomo au kwa maandishi, ni lazima kuangaliwa kwa makini ili kuonyesha uhalisia kwa usahihi kwa mwanafunzi ikiwa hakuwahi kuuhisi hapo awali, ili mpokeaji ahisi kama anauona uhalisia huo. Hili hufanyika kwa kukusanya taarifa zote zinazohusiana na uhalisia huo, ili kuleta taswira yake karibu zaidi na mwanafunzi.

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.

Lugha ndiyo chombo kuu cha mawasiliano ya kiakili na ujifunzaji wa kielimu katika ufundishaji au ujifunzaji, pamoja na maneno na sentensi zilizomo ndani yake, maana zinazoonyeshwa na maneno na sentensi hizo, na mawazo yanayobebwa na maana hizo. Ikiwa mwalimu na mwanafunzi wataelewa maneno, sentensi na maana hizi kwa kuzingatia mawazo wanayoonyesha, zana hizi zitakuwa na ufanisi katika mchakato wa kufundisha na kujifunza. Kwa hiyo, mwalimu na mbuni wa mtaala lazima wazingatie kiwango cha umahiri wa mwanafunzi katika lugha, na watumie maneno, sentensi na maandishi ambayo mwanafunzi anayaelewa, ili kuwezesha mazungumzo ya kiakili baina ya pande hizo mbili. Kwa mazungumzo ya kiakili tunamaanisha mawasiliano ya pande zote mbili yenye vipengele vinne vya kufikiri.

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.

Kwa kutumia mbinu hii, maandishi au maneno yanayosemwa hugeuka kuwa mawazo ndani ya ubongo wa mwanafunzi (kama yalivyo kwa mwalimu), ambayo anaweza kuyaeleza kulingana na kiwango chake cha lugha, kisha kuyashughulikia kwa kuzingatia vigezo vyake, kwa mfano halali na haramu, sahihi na si sahihi.

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.

Mbinu hii inafaa kupitisha au kupokea fikra yoyote, iwe fikra hiyo inahusiana moja kwa moja na mtazamo maalum kuhusu maisha, kama fikra za kiitikadi, au isiyohusiana nao moja kwa moja, kama sayansi ya hisabati. Ikiwa fikra ni za aina ya kwanza, yaani zinahusiana moja kwa moja na mtazamo maalum kuhusu maisha, yaani ni fikra zinazopanga uhusiano wa mwanadamu na Mola wake, na nafsi yake, na wengine, basi fikra kama hizo lazima ziunganishwe na 'aqeedah ya Kiislamu. Hapo mwalimu hushughulikia hisia za mwanafunzi pamoja na kushughulikia fikra yake, na pia kuonyesha uhusiano wa fikra hiyo na maisha ya mwanafunzi duniani na Akhera, ili aamini usahihi wa fikra hiyo na iwe dhana inayoongoza tabia yake. Hivyo itachochea hisia za mapenzi na kuhamasika (iqdaam) kuelekea fikra sahihi zinazotokana na mtazamo maalum uliofafanuliwa na 'aqeedah ya Kiislamu, naye ahamie kuitekeleza kwa imani na shauku. Vilevile hisia zake za chuki na kupinga (ih'jaam) zinapaswa kuchochewa dhidi ya fikra potofu zinazopingana na kupinga mtazamo wake kuhusu maisha, ili ahamie kupigana nazo na kuzipinga. Kufundisha maandishi ya kifikra yanayohusiana na mtazamo hakumaanishi kujizuia tu na maana yake ya kimaneno; bali kunamaanisha kuelewa maandishi ili kuyatumia katika uhalisia wake husika, ili mwanafunzi apitishe msimamo ulioamriwa na Shar'a kuhusiana nayo, iwe ni kuyatenda au kujiepusha nayo. Hivyo basi, husoma aina hii ya fikra ili kudhibiti tabia yake kulingana na hukumu za Shari'ah. Elimu si kwa ajili ya burudani ya kiakili tu, bali inalenga kujenga utu wa Kiislamu, katika akili na tabia, unaojitahidi kupata radhi za Allah katika vitendo vyake vyote na kauli zake zote.

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.

Ikiwa fikra ni za aina ya pili, yaani fikra zisizohusiana moja kwa moja na mtazamo maalum kama fizikia, kemia, hisabati n.k., basi zinasomwa ili kumwandaa mwanafunzi kushirikiana na ulimwengu ambao Allah ameufanya kuwa mtumishi wa mwanadamu.

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.

Yeye (SWT) anasema:

He (swt) says:

﴿وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ﴾ “Naye amewadhalilishia kila kilichomo mbinguni na kilichomo ardhini, vyote kutoka kwake.” [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].

Na Yeye (SWT) anasema:

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].

Mwislamu, kama mtu mwenye haiba ya Kiislamu, husoma sayansi za kimajaribio ili apate manufaa na kuyatumia kuhudumia maslahi ya Ummah wa Kiislamu na masuala yake muhimu. Elimu haitafutwi kwa ajili yake yenyewe; badala yake, inatafutwa ili mtu anufaike na mawazo na elimu anayojifunza katika maisha haya kulingana na kanuni za Kiislamu.

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.

Yeye (SWT) anasema:

He (swt) says:

Ukitafuta makao ya Akhera kwa yale ambayo Mwenyezi Mungu amekupa, lakini usisahau sehemu yako katika dunia hii. Qur'an, Al-Qasas: 77 {Ukitafuta makao ya Akhera kwa yale ambayo Mwenyezi Mungu amekupa, lakini usisahau sehemu yako katika dunia hii.}

﴿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].