Itikadi ya Kiislamu ndiyo msingi wa maisha ya Mwislamu. Ndiyo msingi pekee wa Dola ya Khilafah, kwa namna ambayo hakuna chochote katika chombo cha Dola, taasisi zake, vitendo vyake, wala chochote kinachohusiana nayo kinachoweza kutokea isipokuwa kwa kuzingatia itikadi ya Kiislamu.

The Islamic ‘aqeedah is the basis of the Muslim’s life. It is the exclusive basis of the Khilafah State such that nothing in the State’s entity, agencies, actions or anything related to it can take place except based upon the Islamic ‘aqeedah.

Kwa hiyo, ‘aqeedah ya Kiislamu ndiyo msingi wa kila elimu ambayo mwanafunzi anasoma katika Dola ya Khilafah, iwe elimu hiyo ni ya aina ambayo lazima itokane na ‘aqeedah ya Kiislamu, kama vile fikra za ‘aqeedah na hukumu za Shari’ah, au ni elimu ambayo lazima ijengwe juu ya ‘aqeedah ya Kiislamu, kama vile historia na sayansi. Kuijenga juu ya ‘aqeedah ya Kiislamu kunamaanisha kwamba ‘aqeedah ya Kiislamu inakuwa kipimo chake, kiasi kwamba Muislamu anakataa na kuukana kile kinachopingana na ‘aqeedah ya Kiislamu, huku akiruhusiwa kukubali kile ambacho hakipingani nayo. ‘Aqeedah ya Kiislamu ndiyo kipimo pekee cha Muislamu katika itikadi na matendo, na ndiyo kipimo cha kukubali na kukataa. Kusoma itikadi nyingine na elimu zinazopingana na Uislamu na kupinga fikra zake hakukatazwi, mradi tu kufanya hivyo ni kwa lengo la kuzikanusha na kupitisha msimamo wa Shari’ah kuhusiana nazo.

Accordingly, the Islamic ‘aqeedah is the basis of every knowledge that the student studies in the Khilafah State whether such knowledge is of the type that must emanate from the Islamic ‘aqeedah such as thoughts of the ‘aqeedah and Shari’ah rules, or knowledge that must be built upon the Islamic ‘aqeedah e.g. history and sciences. Building it upon the Islamic ‘aqeedah means that the Islamic ‘aqeedah becomes its criterion such that the Muslim rejects and denies that which contradicts the Islamic ‘aqeedah while being allowed to adopt that which does not contradict it. The Islamic ‘aqeedah is the Muslim’s sole criterion in creed and action, and it is the criterion for adoption and rejection. Studying other creeds and knowledge that contradict Islam and oppose its thoughts is not prevented provided this is done to refute them and adopt the Shari’ah position towards them.

Masomo ya kufundisha ni ya aina mbili: Ama ni maarifa ya kisayansi yanayokuza akili kiasi kwamba mwanadamu hutumia maarifa hayo kuhukumu uhalisia na sifa za kauli, vitendo na vitu, pamoja na kuendana kwake na maumbile ya asili ya mwanadamu, mfano kemia, fizikia, unajimu, hisabati na sayansi nyingine za kimajaribio. Maarifa haya hayana athari ya moja kwa moja katika kujenga utu wa mtu. Au ni maarifa ya Shari'ah kuhusu kauli, vitendo na vitu hivyo, ili kubainisha hukumu ya Shari'ah inayohusiana either na uwajibikaji (iwe ni wajibu (waajib), wa kusuniwa (mandoub), wa kuruhusiwa (mubah), wa kuchukiza (makruh) au wa kuharamishwa (haram)) au hali (iwe ni sababu (sabab), sharti (shart) au kizuizi (mani'), ruhusa (rukhsa) au hukumu ya msingi ('azeemah), kuwa kwake sahihi (saheeh), batili (baatil) au fasidi (faasid)). Maarifa ya aina hii ndiyo huunda utu wa Kiislamu. Iwapo hukumu hizi za Shari'ah zinaunganishwa na lengo la Muislamu kuchukua msimamo wa Shari'ah kuhusu mambo, vitendo na kauli, kwa kuelekea kwayo au kutoelekea, pamoja na kukubali au kukataa anapotekeleza vitendo ili kutosheleza silika zake na mahitaji ya kimwili, basi huunda mwelekeo wa kinafsi wa Kiislamu (nafsiyyah). Utu wa Kiislamu unajumuisha fikra za Kiislamu pamoja na mwelekeo wa kinafsi wa Kiislamu. Ni utu unaochukua 'Aqeedah ya Kiislamu kama msingi wa fikra zake na mielekeo yake.

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.

Uislamu unamwomba Muislamu atafakari kuhusu uumbaji wa ulimwengu, wa mwanadamu na wa uhai. Kwa mfano, Allah Mtukufu amesema:

Islam requested the Muslim to reflect upon the creation of the universe, man and life. For example, Allah ta’ala said:

a) Lugha ya Kiarabu: Kusoma, kuandika, sarufi, mofolojia (sarf), balagha (ufasaha wa lugha), matini za kifasihi, kamusi za kiisimu (ma'ajim), n.k.

a) Arabic Language: Reading, Writing, Grammar, Morphology (sarf), Eloquence (balaagha), literature texts, linguistic dictionaries (ma’ajim), etc.

b) Utamaduni wa Kiislamu: Qur'ani Tukufu, 'Aqeedah, Fiqh, Sunnah ya Mtume ﷺ, Tafsiri, Siyarah, Historia ya Kiislamu, Mawazo ya Mwito wa Kiislamu (Da'wah), n.k.

b) Islamic Culture: The Noble Qur’an, ‘Aqeedah, Fiqh, Prophetic Sunnah, Tafseer, Seerah, Islamic History, Thoughts of the Islamic Call (Da’wah), etc.

c) Sayansi, Maarifa na Ujuzi: Hisabati, Fizikia, Kemia, Kompyuta, Kilimo, Viwanda, Biashara, Mafunzo ya Kijeshi, n.k.

c) Sciences, Knowledge and Skills: Mathematics, Physics, Chemistry, Computing, Agriculture, Industry, Commerce, Military Training, etc.

Kujifunza lugha ya Kiarabu ni wajibu wa kishari'ah kwa kila Muislamu kwa kuwa ndiyo lugha ya Uislamu pamoja na Qur'ani. Ni sehemu muhimu ya muujiza wa Qur'ani, na Qur'ani isingekuwa Qur'ani bila hiyo. Zaidi ya hayo, sisi tunamwabudu Allah kupitia matamshi yake. Ijtihadi haiwezi kufanyika bila hiyo kwa kuwa Allah aliteremsha maandiko ya Shari'ah kwa kutumia maneno yake. Hivyo ni wajibu kuifanya lugha ya Kiarabu kuwa lugha pekee rasmi ya Dola ya Khilafah, pamoja na kuifanya kuwa lugha pekee ya kufundishia (katika elimu) katika Dola ya Khilafah. Wajibu wa kujifunza lugha hiyo unatokana na kanuni: "Sharti la wajibu ni wajibu." Kwa hiyo ni lazima kuhakikisha kwamba lugha ya Kiarabu inatumiwa kwa ufasaha katika masomo yote ya shule na elimu ya juu, ili iwe chombo cha mawazo na maarifa, iwe ya kisayansi au ya kitamaduni. Mbinu bora na njia zinazofaa lazima zitumike kuifundisha na kujifunza, ili itumike kwa ufasaha, na ifanywe kuwa lugha ya mazungumzo na chombo cha mawazo kwa raia wote wa Dola.

Learning the Arabic language is a Shari’ah obligation upon every Muslim for it is the language of Islam as well as the Qur’an. It is an essential element of the Qur’an’s miracle; and the Qur’an would not be the Qur’an without it. Moreover, we worship Allah via its pronunciation. Ijtihad cannot take place without it since Allah revealed the Shari’ah texts using its words. Thus it is obligatory to make the Arabic language the exclusive language of the Khilafah State, as well as making it the sole language of instruction (in education) in the Khilafah State. The obligation to learn it comes from the principle: “The prerequisite of an obligation is an obligation.” Thus care must be taken to use the Arabic language proficiently in all school and higher education curriculum subjects such that it becomes the receptacle of thoughts and knowledge, whether scientific or cultural. Effective styles and appropriate means must be used to teach and learn it, in order to use it proficiently, and to make it both the language of discourse and the receptacle of thought for all the State’s citizens.

Lengo la kufundisha lugha ya Kiarabu ni kumwezesha mwanafunzi kuelewa na kueleza kwa ufasaha lugha ya Kiarabu kwa maandishi, kwa mazungumzo na kwa hotuba. Kisha, ni kujaribu kumjengea ndani yake mwelekeo wa kupenda fasihi; kwa kuwa mwelekeo huu wa kupenda fasihi haumsaidii tu kuelewa maandiko ya Shari'ah na ya fasihi; pia unamtia ndani yake hamu ya kuongeza umahiri wake katika elimu za lugha ya Kiarabu, na kuelewa Qur'ani na Sunnah.

The goal of teaching the Arabic language is to establish the student’s ability to understand and flawlessly express Arabic via writing, speech and address. Then, it is to attempt to create an inclination to literature within him; since this inclination to literature not only assists in understanding the Shari’ah and literature texts; it also creates an eagerness within him to increase mastery of the Arabic language’s sciences, as well as understand the Qur’an and Sunnah.

Wakati wa kujifunza 'Aqeedah ya Kiislamu, umakini huelekezwa kwenye mawazo ya msingi ya 'aqeedah ambayo kila fikra ya Kiislamu hutokana nayo, iwe fikra hiyo ni ya 'aqeedah au ya kanuni za jumla. 'Aqeedah ya Kiislamu ni: Imani kwa Allah, Malaika Wake, Vitabu Vyake, Mitume Wake, Siku ya Mwisho, na al-Qadha wa al-Qadr (hatima na kadari ya Mwenyezi Mungu), ambayo jema lake na baya lake vyote vinatoka kwa Allah (SWT).

When studying the Islamic ‘aqeedah, attention is focused upon the fundamental ‘aqeedah thoughts from which every Islamic thought emanates, whether such thought is of the ‘aqeedah or (general) rules. The Islamic ‘Aqeedah is: Belief (imaan) in Allah, His Angels, His Books, His Messengers, the Last Day and al-Qadha wa al-Qadr (Divine fate and destiny) the good and bad of which is from Allah (swt).

Mtaala huu hufundisha mawazo ya 'aqeedah kulingana na umri wa mwanafunzi. Hivyo, umakini wa mwanafunzi huvutiwa kusoma uumbaji wa kipekee wa Allah unaomzunguka, na hivyo kuathiri akili zao changa kutafakari uumbaji huu wa kipekee ili kupata imani thabiti juu ya kuwepo kwa Muumba, Mwendeshaji (Al-Mudabbir), ili amsifu na kumshukuru Allah kwa neema zake kupitia ibada na utii Kwake. Kisha mtaala unaendelea, katika hatua zinazofuata, kutoa ushahidi wa hakika kwa mawazo ya 'aqeedah, iwe ya kiakili au ya kinukuu (naqliyy), kama vile ushahidi wa kiakili wa kuwepo kwa Allah, Utume wa Muhammad (ﷺ) na Qur'an kuwa kutoka kwa Allah; pamoja na ushahidi wa kinukuu wa kuwepo kwa Malaika na Siku ya Hukumu. Kisha unalenga mawazo yanayohusiana na 'aqeedah ya al-Qadha wa al-Qadr na athari ya kuamini hayo katika matendo ya Muislamu, kama vile kukubali kanuni ya sababu na matokeo, kisha mawazo mengine ya 'aqeedah kama vile Tawakkul (kutegemea) kwa Allah, na kwamba Allah Peke Yake ndiye anayedhibiti muda wa maisha (ajal) na riziki (rizq).

The curriculum graduates in teaching the ‘aqeedah’s thoughts according to a student’s age. So the student’s attention is attracted to studying Allah’s unique creation surrounding him, influencing their young minds to ponder upon this unique creation to attain conviction in the existence of the Creator, the Director (Al-Mudabbir) in order to praise and thank Allah for this favours via worshipping and obeying Him. The curriculum then advances, in the following stages, to offering definitive proofs for the ‘aqeedah’s thoughts, whether intellectual or informative (naqliyy), like the rational proof of Allah’s existence, the Prophethood of Muhammad (Salla Allahu ‘alaihi wa sallam) and the Qur’an being from Allah; and the informative proofs for the existence of Angels and the Day of Judgement. Then, it focusses upon thought related to the ‘aqeedah of al-Qadha wa al-Qadr and the effect of believing in them upon the Muslim’s action like adopting the principle of causality, and then other ‘aqeedah thoughts such as Tawakul (depending) upon Allah, and that Allah Alone controls lifespan (ajal) and sustenance (rizq).

- Kuhifadhi na Kusoma: Shule lazima zitumie kipindi kabla ya umri wa kubalehe kuwafanya wanafunzi wakariri sehemu kubwa iwezekanavyo ya Qur'ani Tukufu. Uhifadhi unaanza katika kipindi cha kabla ya shule ya msingi, huku wanafunzi wenye uwezo mkubwa wa kukariri wakielekezwa kwenye kitengo cha kuhifadhi Qur'ani kilichoshirikishwa na shule. Shule pia lazima iwe makini katika kuboresha usomaji sahihi wa wanafunzi wa Qur'ani pamoja na matamshi yake (tajwidi).

- Memorisation and Recitation: Schools must exploit the period before the age of puberty to make students memorise the greatest portion possible of the Noble Qur’an. Memorisation begins at the pre-school interval while directing students distinguished with strong memorization to the faculty of the Qur’an memorization section associated with the school. The school must also be keen to improve students’ proper recitation of the Qur’an together with its intonation (tajweed).

- Tafsiri: Wanafunzi wanafundishwa kuelewa Qur'ani hatua kwa hatua. Katika hatua ya kwanza, kufundisha maana ya jumla pamoja na kueleza maneno magumu kunatosha, huku aya zinazohusika zikiunganishwa na hukumu za lazima kwa wanafunzi, kwa mfano swala na wudhuu. Kisha, katika hatua inayofuata, wanaendelea hadi kwenye Tafsiri na yale yanayojumuisha kuhusu itikadi, hukumu za Shariah zinazohusiana na matendo, sababu za kuteremka (asbabu n-nuzuli) na kufutwa kwa hukumu (naskh).

- Tafseer: Students are taught to understand the Qur’an gradually. In the first stage, teaching the general meaning together with explaining the difficult words suffices, while linking the relevant ayat to the rules mandatory for students e.g. prayer, wudhu. Then progressing in the next stage to Tafseer and what it encompasses with respect to creeds, Shari’ah rules linked to action, circumstances of revelation and abrogation.

Mwanafunzi husoma Sunnah ya Mtume kuanzia siku ya kwanza anapojiunga na shule, kwa kuhifadhi na kuelewa. Mwanzoni, hadithi zilizo karibu na akili ya watoto huchaguliwa ili ziwe rahisi kuhifadhi na kuelewa, kwa mfano kauli yake ﷺ:

The student studies the Prophetic Sunnah from his first joining school via memorisation and understanding. In the beginning, those ahadith close to children’s mind are chosen such that they are easy to memorise and understand e.g. his (SAW) saying:

«... ، بني الإسلَم على خمس» — “Uislamu umejengwa juu ya nguzo tano…”

»... ، بني الإسلَم على خمس « “Islam is founded upon five (pillars)…” and:

» ... المسلم أخو المسلم « "Muislamu ni ndugu wa Muislamu..." Kisha mwanafunzi anaendelea hadi kukariri na kuelewa hadithi pamoja na visababishi vyake (munaasabaat), kwa kuchagua zile hadithi zinazohusiana na hukumu za Shari'ah zinazomhusu kulingana na umri wake. Kwa mfano, anapofikisha umri wa miaka saba, anakariri kauli ya Mtume ﷺ:

» ... المسلم أخو المسلم « “The Muslim is the brother of a Muslim…” Then the student graduates to memorising and understanding ahadith as well as their relevant situations (munaasabaat) by choosing those ahadith related to Shari’ah rules specific to the student’s age group. For instance, he memorises upon attaining seven years the Prophet’s (SAW) saying:

«... Waamuruni watoto wenu waswali wakiwa na umri wa miaka saba» “Waamuruni watoto wenu waswali wakiwa na umri wa miaka saba.” Na anapofikia balehe, anahifadhi kauli ya Mtume ﷺ:

»... مروا صبيانكم بالصلَة لسبع سنين « “Command your children to pray at seven years…” And upon attaining puberty, he memorises the Prophet’s (SAW) saying:

Kalamu (yaani uwajibikaji) imeondolewa kwa watu watatu: mtoto mpaka abalighe…

،»... رفع القلم عن ثلَثة: عن الصبي حتى يبلغ « “The pen (i.e. accountability) is lifted from three (persons): The child until he matures…” and:

»... يَ أسماء، إن المرأة إذا بلغت المحيض « "Ee Asmaa, mwanamke anapofikia hedhi..." Katika hatua za juu za shule, wanafunzi husoma Sunnah ya Mtume ﷺ huku wakiunganisha hadithi na tukio husika, kama zinavyounganishwa na hukumu za Shari'ah zinazotokana nazo.

»... يَ أسماء، إن المرأة إذا بلغت المحيض « “O Asma, when the woman attains menstruation…” At the advanced school stages, the students studies the Prophetic Sunnah while linking the ahadith to their relevant occasion, just as they are linked to the Shari’ah rules derived from them.

Fiqh husomewa kupitia maandiko ya Shari'ah ya Qur'an na Sunnah. Mwanafunzi hujifunza kanuni za Shari'ah zinazomlazimu kulingana na umri wake, kwa kuwa Fiqh imefafanuliwa kuwa: Elimu ya kanuni za vitendo za Shari'ah zinazotokana na ushahidi wake wa kina. Watoto huanza na kanuni za sala, funga, na adabu ya kushughulika na wazazi na watu, bila kuingia katika kanuni zinazohitajika wakati wa baleghe, kama vile kanuni za janabah (najisi kubwa ya kiibada), ghusl (kuoga kwa ajili ya kutwaharika kwa najisi kubwa), hedhi na kujifungua, ambazo hufundishwa karibu na wakati wa kufikia baleghe. Vilevile, msisitizo huwekwa kwenye kanuni zinazohusu maadili kama vile uaminifu, kuaminika, na ujasiri wa kusema ukweli. Kisha, huendelea kusoma Fiqh kwa njia ya jumla, kama vile jihadi na uongozi pamoja na kanuni zake, pamoja na kusoma baadhi ya misingi ya Fiqh, kwa mfano kanuni: "Hakuna (kuleta) madhara wala kudhurika", "Shaka yoyote huondoa hudud" na "Sharti la wajibu ni wajibu."

Fiqh is studied via the Shari’ah texts of the Qur’an and Sunnah. The student learns the Shari’ah rules obliged on him according to his age, since Fiqh is defined as: Knowledge of the practical Shari’ah rules derived from their detailed evidences. Children begin with the rules of prayer, fasting, etiquette of dealing with parents and people without exploring the rules required at the age of puberty e.g. rules of major ritual impurity (janabah), major ritual wash (ghusl), menstruation and childbirth which are taught at a time close to the stage of puberty. Likewise, the focus is upon rules related to morals such as loyalty, trustworthiness, boldness in speaking the truth. Then, it progresses to studying Fiqh in a general manner such as jihad and leadership and their rules together with studying some of the Fiqh principles e.g. the principle(s): “No (inflicting) harm or being harmed”, “Any doubt will avert the hudood” and “The prerequisite of an obligation is an obligation.”

Mtoto huanza kujifunza Siira ya Mtume kuanzia anapojiunga na shule ya kwanza, na masomo haya huongezeka kwa upana kadiri anavyoendelea. Mwanafunzi husoma maisha yote ya Mtume ﷺ kwa muhtasari, kuanzia kuzaliwa kwake hadi kufariki kwake, katika kozi ya kwanza (hatua ya kwanza). Somo hilo hilo hupitiwa tena kwa undani zaidi na kwa kina zaidi kulingana na umri wa mwanafunzi, hadi mwanafunzi kumaliza kusoma Siira ya Mtume ﷺ kwa kina pamoja na Fiqh yake na hukumu zinazotokana nayo, mara atakapomaliza hatua tatu za shule. Mkazo mkubwa lazima uwekwe katika kanuni za kubeba Da'wah, kuanzisha Dola, na kueneza Uislamu.

The child begins studying the Prophetic Seerah from his first joining school with such study graduating in terms of expansion. The student studies the whole life of the Prophet (SAW) in summary, from his birth to death in the first course (first stage). The same is reviewed in an expansive and deeper form according to the student’s age, such that the student completes studying the Prophetic Seerah in detail together with its Fiqh and derived rules upon completing the three school stages. Focus must be paid upon the rules of carrying the Da’wah, and establishing the State and spreading Islam.

Mwanafunzi anasoma haya kulingana na kinachofaa umri wake, kama vile anavyosoma Siira na Fiqhi. Mkazo mkubwa unapaswa kuwekwa katika kusoma misimamo thabiti (mawaqif) ya watu mashuhuri wa Kiislamu, kama vile Maswahaba, Tabi'in, na watawala na wanazuoni waliokuja baada yao. Kwa mfano, misimamo aliyoichukua Abu Bakr katika kumtetea Mtume ﷺ na wakati wa vita vya riddah, na ya Umar wakati wa Hijra yake, ya Uthman katika ukarimu wake wa kujitolea, ya Ali katika ushujaa, ya Bilal katika subira na uvumilivu, ya Umar bin Abdulaziz katika kusimamia haki, ya Mu'tasim Billah katika hisia ya kulinda heshima, ya Salahuddin wakati wa vita vyake dhidi ya Makruseda, ya Sultan Abdulhamid II katika kuilinda Palestina, ya Qadhi Shurayh katika kuhukumu kwa uadilifu, ya As-Shafi'i katika Fiqhi, ya Ahmad bin Hanbal katika ujasiri, ya Khalid bin Walid katika utiifu, na misimamo mingine kama hiyo. Hii inafanywa ili kuimarisha dhana za Kiislamu kuhusu maisha.

The student studies this according to what suits his age just like his study of the Seerah and Fiqh. Focus must be paid upon studying the bold attitudes (mawaqif) of Islamic personalities like the Sahabah, Tabi’in and the rulers and scholars who came after them e.g. the attitudes adopted by Abu Bakr in defending the Messenger (SAW) and during the apostasy wars, and Umar during his Hijrah, Uthman in his liberal generosity, Ali in bravery, Bilal in patience and endurance, Umar bin Abdulaziz in upholding justice, Mu’tasim Billah in the sense of upholding honour, Salahuddin during his wars (against the Crusaders), Sultan Abdulhamid II in protecting Palestine, Qadhi Shurayh in judging with justice, As-Shafi’i in Fiqh, Ahmad bin Hanbal in boldness, Khalid bin Walid in obedience and similar attitudes. This is done to consolidate the Islamic concepts about life.

Historia ya mataifa na watu wengine husomwa kwa lengo la kuchukua mafunzo kutoka kwao tu, katika hatua ya tatu ya shule pamoja na katika baadhi ya vitivo vya vyuo vikuu, ili kuelewa fikra za watu na mataifa mengine, ili kuweza kushirikiana nao na kuwafikishia Da'wah.

The history of other nations and peoples is studied merely to take heed of their lessons during the third school stage as well as in some university faculties, in order to understand the mentalities of other peoples and nations so as to interact with, and carry the Da’wah to them.