To'g'ri ta'lim usuli — o'qituvchining aql-idrokka murojaat qilishi va talabaning fikriy idrok bilan qabul qilishidir.

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

Fikr yoki aql — ta'lim berish va o'rganishning vositasidir; Alloh (SWT) esa insonga shu aqlni ato etdi, bu bilan uni ulug'ladi va yaratgan mavjudotlarining ko'pchiligidan afzal qildi. Shuningdek, aqlni mas'uliyatning sababi (manat) qilib belgiladi.

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.

Aql to'rt elementdan tashkil topgan: miya (fikrlash uchun yaroqli), sezgi a'zolari, voqelik va voqelik haqidagi oldingi ma'lumot. Aql, fikr yoki tafakkur (idrok) bir xil ma'noni anglatadi, ya'ni: "Sezgi a'zolari orqali voqelikning sezgisini mavjud oldingi ma'lumot bilan birga miyaga uzatib, voqelikni tarjima qilish; so'ngra voqelik haqida hukm chiqarish".

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.

Agar biror kishi bu fikrni boshqalarga yetkazmoqchi bo'lsa, masalan, ta'lim jarayonida, o'qituvchi bu fikrni bir yoki bir necha ifoda uslublari orqali, asosan til vositasida, o'quvchilarga yetkazadi. Agar o'quvchilar bu fikrni sezilgan yoki ilgari sezilgan voqelik bilan, yoki ilgari sezilgan narsaga o'xshash voqelik bilan bog'lasa, bu fikr ularga xuddi o'zlari uni mustaqil ravishda anglagandek yetib boradi. Agar ular bu fikrni sezilgan yoki sezilishi mumkin bo'lgan voqelik bilan bog'lamasa, masalan, jumlaning ma'nosini tushunsa-yu, lekin unga hech qanday voqelikni tasavvur qilmasdan, shunchaki tushuntirib qo'yilgan bo'lsa, bu fikr ularga yetib bormaydi. Balki faqat ma'lumot yetkaziladi, bunday ma'lumot ularni ma'lumotli shaxslar (muta'allimin) qiladi, fikr yurituvchilar emas. Shunday ekan, o'qituvchi fikrni o'quvchilarga yetkazayotganda, uning ma'nosini o'quvchilarning miyasiga yaqinlashtirishi kerak: buning uchun uni ular sezadigan voqelik yoki ular sezganlariga yaqin voqelik bilan bog'lashga harakat qilishi lozim. Shunda o'quvchi uni shunchaki ma'lumot emas, balki fikr sifatida qabul qiladi. Demak, o'qituvchi o'quvchiga voqelikni his qildirishga intilishi kerak; agar voqelikning o'zini namoyon qila olmasa, fikrni berayotganda o'quvchining miyasida o'sha voqelikka yaqin bir tasvirni hosil qilishi lozim. Shunda o'quvchi ma'lumotni sezilgan yoki tasavvur qilingan voqelik bilan bog'laydi va natijada fikr hosil bo'ladi.

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.

Talabaga ustoz tomonidan yetkaziladigan fikr quyidagicha tekshiriladi:

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

Agar uning sezilgan haqiqati talabalar avval sezgan narsa bo'lsa yoki ular fikrning ularga yetkazilishi jarayonida uni sezsalar, ular uni aqlan idrok etib, qabul qilgan bo'lar edilar.

--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.

Agar ular bu narsani oldin his qilmagan bo'lsalar va uni rivoyat qilish paytida ham his qilmasalar, shunga qaramay, ular uni o'z miyalarida tasavvur qiladilar va xuddi o'larga yetkazilgandek ishonadilar. Bu narsa ularning miyalarida xuddi his qilgandek haqiqatga aylanadi va ular uni his etilgan haqiqatni qabul qilganlari kabi qabul qiladilar. Shuningdek, ular uni aql orqali ham tushunadilar va qabul qiladilar.

--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.

Ikkala holatda ham, ustoz ularga yetkazadigan fikr ularning o‘z fikriga aylanadi. Biroq, agar bu fikrning sezilgan haqiqati bo‘lmasa yoki talabalar tomonidan sezilishi mumkin bo‘lgan haqiqati bo‘lmasa, bu fikr u yetkazilgan kishilar uchun shunchaki ma’lumot bo‘lib qoladi.

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.

Sezilgan voqelik – inson beshta sezgi a'zolaridan biri orqali sezadigan voqelikdir, u moddiy bo'lsin yoki mavhum. Moddiy voqelik daraxtni ko'rish, chumolchining ovozini eshitish, mato nozikligini teginish orqali his qilish, gullar hidini sezish va asal ta'mini tatib ko'rishga o'xshaydi. Mavhum voqelik esa jasorat, ishonchlilik, qo'rqoqlik va xiyonat kabilardir, ularni ochiq namoyon bo'lganda aql orqali sezish mumkin. Shunday qilib, musulmonning dushmanga qarshi kurashishi va moddiy hamda son jihatidan ustun dushmanga qaramay sobit turishi jasorat ekanini, jang maydonidan qochishi esa qo'rqoqlik ekanini tushunamiz. Sezilgan voqelik yoki sezilishi mumkin bo'lgan voqelik, moddiy bo'lsin yoki mavhum, fikrlash jarayonining asosiy unsuri hisoblanadi. Usiz fikrlashni tasavvur qilib bo'lmaydi.

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.

Dunyoda insoniy sezgilarning hech biri bilan sezilmaydigan g'aybiy narsalar (mug'eebaat), masalan Jannat, Do'zax, Arsh va shu kabilar, sezgilar orqali fikrlash mavzusi emas; balki ularning sahihligi qat'iy bo'lgan xabarlar, ya'ni Qur'oni Karim va mutavotir hadis orqali fikrlash mavzusidir. Ba'zilar tomonidan tasavvur qilingan g'aybiy narsalar, masalan g'ulllar (devlar) va yer ko'tarib turgan ho'kiz haqidagi tasavvurlarga kelsak, ularga bband bo'lish fikrlash hisoblanmaydi, chunki ular na sezilgan, na sezgilar orqali qat'iy yetkazilgan. Ular faqat taxmin va hech qanday haqiqatga ega bo'lmagan xurofotdir, talabalar esa o'z fikrlarini shunday narsalarga band qilishdan saqlanishlari kerak.

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.

Aqliy murojaat va eshitish yoki o'qish orqali intellektual ta'lim jarayonida murojaat qiluvchi, ya'ni o'qituvchi yoki o'quv dasturini tuzuvchi tafakkurning to'rt unsuridan foydalanishi kerak. Shu sababli, ta'lim olayotgan shaxs, ya'ni "talaba"ga og'zaki yoki yozma shaklda murojaat qilishda ehtiyot bo'lish lozim: agar talaba buni oldin his qilmagan bo'lsa, reallikni aniq tasvirlab berish kerak, shunda qabul qiluvchi go'yo o'sha reallikni bevosita idrok etayotgandek his qiladi. Buning uchun reallikka oid barcha ma'lumotlarni to'plash orqali uning tasvirini talabaga yaqinlashtirish kerak.

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.

Ta'lim va o'rganishda aqliy muloqot va ilmiy bilim olishning asosiy vositasi tildir: undagi so'zlar va gaplar, ushbu so'zlar va gaplar ifodalaydigan ma'nolar hamda bu ma'nolar tashuvchi fikrlardir. Agar o'qituvchi va o'quvchi bu so'zlarni, gaplarni va ma'nolarni ular ifodalaydigan fikrlar nuqtai nazaridan tushunsa, bu vositalar ta'lim va o'rganish jarayonida samarali bo'ladi. Shunga ko'ra, ham o'qituvchi, ham o'quv dasturini ishlab chiquvchi o'quvchining lingvistik darajasini hisobga olishi va ikki tomon o'rtasidagi aqliy muloqotni osonlashtirish uchun uning tushunadigan so'z, gap va matnlardan foydalanishi shart. Aqliy muloqot deganda biz tafakkurning to'rt elementini o'z ichiga olgan, ikki tomon o'rtasidagi o'zaro munosabatni nazarda tutamiz.

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.

Shu usul bilan yozma yoki og‘zaki matnlar talabaning miyasida fikrlarga aylanadi (xuddi o‘qituvchi uchun mavjud bo‘lganidek), ularni u o‘zining tilda erishgan darajasiga ko‘ra ifodalay oladi, so‘ng ularga o‘zining mezonlari bo‘yicha munosabat bildiradi, masalan, halol va haram, to‘g‘ri va noto‘g‘ri.

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.

Ushbu usul har qanday fikrni uzatish yoki qabul qilish uchun mos keladi, bu fikr hayotga oid aniq qarashga bevosita bog‘liq bo‘lsinmi, mafkuraviy fikrlar kabi, yoki matematika fanlari kabi unchalik bog‘liq bo‘lmasinmi. Agar fikrlar birinchi toifaga kirsa, ya’ni ular hayotga oid aniq qarashga bevosita bog‘liq bo‘lsa, ya’ni inson o‘z Rabbi, o‘zi va boshqalar bilan bo‘lgan munosabatini tartibga soluvchi fikrlardan bo‘lsa, bunday fikrlar Islom aqidasi bilan bog‘lanishi shart. Shunda talabaning fikriga murojaat qilish bilan birga uning his-tuyg‘ulariga ham murojaat qilinadi, hamda bu fikrning uning dunyo va oxiratdagi hayoti bilan aloqasi ko‘rsatiladi, shunda u fikrning to‘g‘riligiga ishonch hosil qiladi va u uning xulq-atvorini boshqaruvchi tushunchaga aylanadi. Shunday qilib, Islom aqidasi belgilagan aniq qarashdan kelib chiqadigan to‘g‘ri fikrlarga nisbatan muhabbat va safarbarlik (iqdaam) tuyg‘ulari uyg‘onadi va u ularni ishonch va ishtiyoq bilan amalga oshirishga intiladi. Bundan tashqari, uning hayotga oid qarashiga zid va unga qarshi chiquvchi noto‘g‘ri fikrlarga nisbatan nafrat va qarshilik (ih’jaam) tuyg‘ulari qo‘zg‘alishi kerak, shunda u ularga qarshi kurashishga va ularni rad etishga intiladi. Qarashga oid aqliy matnni o‘qitish uni faqat lug‘aviy ma’nosi bilan cheklanib qolish degani emas; balki matnni o‘sha tegishli voqelikka tatbiq etish uchun tushunish demakdir, shunda talaba unga nisbatan Shariat belgilagan munosabatni egallaydi, u bilan amal qilish yoki undan tiyilish orqali. Shunday qilib u bunday turdagi fikrni Shariat hukmlariga muvofiq o‘z xulq-atvorini boshqarish uchun o‘rganadi. Ta’lim faqat aqliy o‘yin-kulgi uchun emas, balki aql va xulqda Islomiy shaxsni shakllantirishga qaratilgan bo‘lib, bu shaxs barcha harakat va so‘zlarida Allohning roziligiga erishishga intiladi.

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.

Agar fikrlar ikkinchi turga tegishli bo'lsa, ya'ni fizika, kimyo, matematika va shunga o'xshash muayyan qarashga bevosita bog'liq bo'lmagan fikrlar bo'lsa, ular talabani Alloh insonga xizmat qilishi uchun bo'ysundirgan koinot bilan o'zaro munosabatga tayyorlash maqsadida o'rganiladi.

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.

U (swt) deydi:

He (swt) says:

{وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ} — "Va U sizlar uchun osmonlarda va yerda bor narsalarning hammasini O‘z huzuridan xizmatga bo‘ysundirdi."

﴿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].

U Ollohu (SWT) shunday deydi:

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].

Musulmon, islomiy shaxs sifatida, empirik fanlarni o‘rganadi, toki undan foyda olsin va uni Islom ummatining manfaatlari hamda hayotiy masalalariga xizmat qildirish uchun ishlatsin. Ilm o‘z-o‘zidan maqsad qilib olinmaydi; aksincha, inson o‘rgangan fikr va bilimlaridan ushbu dunyoda Islom qoidalariga muvofiq foydalanishi uchun izlanadi.

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.

U (swt) deydi:

He (swt) says:

{Allohning sizga ato etgan narsasi bilan oxirat diyorini istang, lekin dunyodagi ulushingizni ham unutmang} [Qasas: 77].

﴿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].