Modda 170 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Modda 170 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

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Modda 170

Article 170

by Sheikh Taqiuddin An-Nabahani3 min readViewed 209 times

Islom aqidasi ta'lim dasturining asosi bo'lishi zarur. O'quv dasturlari va o'qitish usullarining barchasi ushbu asosdan chetga chiqmaydigan tarzda tuzilgan bo'lishi kerak.

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.

Tilshunoslik jihatdan aytiladi: inson ʼilmni oʼrganadi (‘Ilm) – u haqiqiy bilimga yetadi va biror narsani oʼrganadi – uni biladi. "Al-Muhit" lugʼatida shunday deyilgan: "U uni oʼrgandi, xuddi uni bilim sifatida eshitgandek … bilim insonda boʼladi, inson esa olim va bilimdon hisoblanadi". Bu lugʼaviy maʼno bilim soʼzining va uning hosilalarining maʼnosiga asos boʼladi, shu sababli soʼzning va uning hosilalarining lugʼaviy maʼnosi, uni terminologik maʼnoga oʼtkazadigan biror dalil boʼlmagan taqdirda, qabul qilinadi. "Taʼlim dasturi" iborasi bilan nazarda tutilgani lugʼaviy maʼnodir; ya’ni, har qanday bilim. Taʼlim dasturi – oʼrganilishi istalgan axborot asosida qurilgan negiz demakdir; bir jihatdan bu axborot qamrab olgan mavzular, boshqa jihatdan esa bu axborot qanday berilishi. Demak, u ikki masalani oʼz ichiga oladi: birinchisi – oʼrganish uchun mavzular, ikkinchisi – oʼqitish usullari. Islomiy ʼAqida musulmon hayotining, Islom Davlatining va musulmonlar oʼrtasidagi munosabatlarning, ya’ni jamiyatning asosi boʼlgani uchun, musulmon qabul qiladigan har bir axborot Islomiy ʼAqidaga asoslanishi zarur. Bu axborot uning hayoti, boshqalar bilan munosabati, Davlatdagi siyosiy vaziyat yoki bu hayotning boshqa biror jihati bilan bogʼliqmi, yoxud undan oldin yoki keyin kelgan narsalar bilanmi – farqi yoʼq. Payg‘ambar ﷺ avval odamlarni Islomga, ya’ni Islomiy ʼAqidani qabul qilishga chaqirar edilar. Ular Islomni qabul qilgach, Islom qoidalarini oʼrgata boshlar edilar; shunday qilib, ʼAqida Payg‘ambar ﷺning musulmonlarga bergan taʼlimotining asosi boʼlgan. Quyosh tutilib qolgan paytda, o'g'li Ibrohim vafot etgan vaqtda, odamlar quyosh Ibrohimning o'limi sababli tutilgan, deb gapira boshladilar. Shunda u ﷺ ularga shunday dedi:

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:

Shunga ko'ra, agar siz bunday qilsangiz, sizga hech qanday gunoh yo'q, chunki Alloh (swt) Qiyomat kunigacha kimni yaratgan bo'lsa, uni yozib qo'ygan." Muslim ham shunga o'xshash rivoyat qilgan. Shunday qilib, Payg'ambar ﷺ azl (tashqariga chiqarib tashlash) haqidagi savolga, u homiladorlikni oldini oladimi-yo'qmi degan nuqtai nazardan javob berdi va javobining asosi sifatida Allohning (swt) ilmiga ishonchni qo'ydi; boshqacha aytganda, u javobining asosi sifatida Islomiy 'aqidani qo'ydi. Va bir qancha rivoyatlar shuni ko'rsatadiki, ta'lim dasturini Islomiy 'aqidaga asoslash Davlat zimmasidagi majburiy masala bo'lib, undan hech qanday chetga chiqish joiz emas. Biroq, ta'lim dasturini 'aqidaga asoslash har bir ma'lumotning undan kelib chiqishini anglatmaydi, chunki Shariat buni talab qilmagan. Bu haqiqatga ham zid keladi, chunki har bir ma'lumot Islomiy 'aqidadan kelib chiqmaydi, zero 'aqida faqat e'tiqod va hukmlarga xos bo'lib, boshqa narsalar bilan hech qanday aloqasi yo'q. Balki, uni ta'lim dasturining asosi qilishning ma'nosi shuki, e'tiqod va hukmlar bilan bog'liq barcha ma'lumotlar Islomiy 'aqidadan kelib chiqishi kerak, chunki 'aqida aynan shuni olib kelgan. E'tiqod va hukmlardan boshqa har qanday ma'lumotga kelsak, uni Islomiy 'aqidaga asoslashning ma'nosi shuki, bu ma'lumot va hukmlar Islomiy 'aqida ustiga qurilishi kerak; ya'ni Islomiy 'aqida mezon sifatida ishlatiladi, shuning uchun unga zid bo'lgan har narsa rad etiladi va unga ishonilmaydi, unga zid bo'lmagan narsa esa qabul qilinishi mumkin. Demak, 'aqida qabul qilish va e'tiqodlar uchun mezondir.

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.