Islom aqidasi musulmonning hayotining asosidir. U Xilofat davlatining yagona asosidir, shuning uchun davlatning tuzilmasi, idoralari, faoliyati va unga aloqador hech narsa faqat islom aqidasiga asoslangan holdagina amalga oshishi mumkin.

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.

Shunga ko'ra, islomiy aqida Xilofat davlatida talaba o'rganadigan har bir bilimning asosidir, bunday bilim islomiy aqidadan kelib chiqishi shart bo'lgan turdagi bo'lsinki, masalan aqida va shariat hukmlari haqidagi fikrlar, yoki islomiy aqidaga asoslanishi shart bo'lgan bilim bo'lsinki, masalan tarix va fanlar. Uni islomiy aqidaga asoslash shuni anglatadiki, islomiy aqida uning mezoniga aylanadi, shunda musulmon islomiy aqidaga zid bo'lgan narsani rad etadi va inkor qiladi, zid bo'lmagan narsani esa qabul qilishi mumkin. Islomiy aqida musulmonning aqidada ham, amalda ham yagona mezonidir va qabul qilish hamda rad etish mezonidir. Islomga zid bo'lgan va uning fikrlariga qarshi chiqadigan boshqa aqidalar va bilimlarni o'rganish man etilmaydi, agar bu ularni rad etish va ularga nisbatan shar'iy pozitsiyani qabul qilish maqsadida qilinsa.

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.

O'qitish fanlari ikki turga bo'linadi: Yo ideallik rivojlantirish uchun ilmiy bilim bo'lib, inson uning yordamida bayonotlar, harakatlar va narsalarning haqiqati va xususiyatlarini hamda ularning inson tabiiy fitrati bilan muvofiqligini baholaydi, masalan, kimyo, fizika, astronomiya, matematika va boshqa tajribaviy fanlar. Bu bilimning shaxsiyatni shakllantirishga to'g'ridan-to'g'ri ta'siri yo'q. Yoki bayonotlar, harakatlar va narsalarga oid shariat bilimi bo'lib, u shariat hukmini, ya'ni mukallaflik bilan bog'liq hukmni (vojib, mandub, mubah, makruh yoki harom) yoki sharoitlarga oid hukmni (sabab, shart yoki mani', rukhsat yoki azimat, to'g'ri (sahih), botil yoki fosid bo'lishi) ko'rsatish uchun xizmat qiladi. Bunday bilim islomiy shaxsiyatni shakllantiradi. Agar bu shariat hukmlari musulmonning narsalar, harakatlar va bayonotlarga nisbatan shariat pozitsiyasini qabul qilishi, ularga moyil bo'lish yoki bo'lmaslik, shuningdek, o'z ehtiyojlari va tabiiy istaklarini qondirish maqsadida harakat qilishda qabul qilish yoki rad etish bilan bog'liq bo'lsa, ular islomiy nafsiyatni (nafsiyya) tashkil etadi. Islomiy shaxsiyat islomiy aqliyat (mentalitet) va islomiy nafsiyatdan tarkib topadi. Bu tafakkurini va moyilliklarini islomiy aqidaga asos qilib olgan shaxsiyatdir.

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.

Islom musulmondan koinotning, insonning va hayotning yaratilishi ustida fikr yuritishni so‘ragan. Masalan, Alloh taolo shunday deydi:

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

a) Arab tili: o‘qish, yozish, grammatika, morfologiya (sarf), balog‘at (balog‘a), adabiy matnlar, lingvistik lug‘atlar (ma’ājim) va boshqalar.

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

b) Islomiy madaniyat: Karim Qur’on, aqida, fiqh, payg‘ambar sunnati, tafsir, siyrat, islom tarixi, islom da’vati fikrlari va boshqalar.

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

c) Fanlar, bilim va ko‘nikmalar: matematika, fizika, kimyo, informatika, qishloq xo‘jaligi, sanoat, savdo, harbiy tayyorgarlik va boshqalar

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

Arab tilini o'rganish har bir musulmonga shar'iy farzdir, chunki u Islom hamda Qur'on tilidir. U Qur'on mo''jizasining ajralmas qismidir va uning tilisiz Qur'on Qur'on bo'lmas edi. Bundan tashqari, biz Allohga uning talaffuzi orqali ibodat qilamiz. Alloh shar'iy matnlarni uning so'zlari bilan nozil qilgani uchun, uning tilisiz ijtihod amalga oshirilmaydi. Shu sababli, Xilofat davlatida Arab tilini yagona rasmiy til qilish, shuningdek, Xilofat davlatida ta'lim (tarbiya) jarayonida yagona o'qitish tili qilish vojibdir. Arab tilini o'rganish majburiyati "Vojibning muqaddimasi ham vojibdir" degan qoidadan kelib chiqadi. Shuning uchun maktab va oliy ta'lim o'quv dasturlarining barcha fanlarida Arab tilidan mahorat bilan foydalanishga e'tibor qaratilishi kerak, toki u ilmiy yoki madaniy bo'lishidan qat'i nazar, fikr va bilimlarning ma'nan tutib turuvchi vositasiga aylansin. Uni mahorat bilan o'rganish va o'rgatish uchun samarali uslublar hamda mos vositalar qo'llanilishi kerak, shunda u davlat fuqarolarining barchasi uchun muloqot tili va fikr ifodasi vositasi bo'lib xizmat qilsin.

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.

Arab tilini o‘rgatishning maqsadi – talabaning arab tilini yozma, og‘zaki va muloqotda tushunish hamda uni nuqsonsiz ifodalash qobiliyatini shakllantirishdir. So‘ngra unda adabiyotga moyillik uyg‘otishga harakat qilishdir; chunki bu adabiyotga moyillik nafaqat shariat va adabiy matnlarni tushunishga yordam beradi, balki unda arab tili ilmlarini chuqurroq o‘zlashtirishga, shuningdek, Qur’on va Sunnatni tushunishga intilish uyg‘otadi.

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.

Islom aqidasini o‘rganishda e’tibor har bir islomiy fikr, u aqidaga oid bo‘lsinmi yoki umumiy hukmlarga oid bo‘lsinmi, undan kelib chiqadigan asosiy aqida tushunchalariga qaratiladi. Islom aqidasi quyidagilardan iborat: Allohga, Uning farishtalariga, Uning kitoblariga, Uning elchilariga, Oxirat kuniga va al-Qadho val-Qadarga (ilohiy taqdir va qismatga) iymon keltirish, uning yaxshisi ham, yomoni ham Allohdan (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).

Dars dasturi aqida tushunchalarini o‘quvchining yoshiga qarab o‘rgatishni nazarda tutadi. Shunda o‘quvchining e’tibori o‘zini o‘rab turgan Allohning noyob yaratilishiga qaratiladi va bu yaratilishlar uning yosh ongiga ta’sir qilib, Yaratuvchining, Mudabbirning (Al-Mudabbir) borligiga ishonch hosil qilishga, shu ne’matlar uchun Allohga ibodat va itoat orqali hamd va shukr aytishga undaydi. Keyingi bosqichlarda dastur aqida tushunchalariga oid aniq dalillarni – aqliy yoki naqliy (xabariy) dalillarni taqdim etishga o‘tadi: Allohning borligiga oid aqliy dalil, Muhammad ﷺ ning payg‘ambarligi va Qur’onning Allohdan ekanligi hamda farishtalarning borligi va Qiyomat kuniga oid naqliy dalillar. So‘ngra al-qadho va al-qadar aqidasi hamda unga ishonishning musulmonning amaliga ta’siri, jumladan sabab-natija qonuniyatini qabul qilish haqida tushunchalar o‘rgatiladi. Shundan keyin tavakkul (Allohga suyanish) va ajal hamda rizqni faqat Allohning boshqarishi kabi boshqa aqida tushunchalari bayon etiladi.

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).

- Qur'on yodlash va tilovat: Maktablar bolalar balog'at yoshiga yetguniga qadar bo'lgan davrdan imkon qadar ko'proq qismini Karim Qur'onni yodlatish uchun foydalanishi kerak. Yodlash maktabgacha yoshdan boshlanadi, shu bilan birga yaxshi yodlash qobiliyatiga ega o'quvchilar maktab qoshidagi Qur'on yodlash bo'limiga yo'naltiriladi. Maktab, shuningdek, o'quvchilarning Qur'onni to'g'ri tilovat qilishlarini va uning ohangini (tajvid) yaxshilashga intilishi kerak.

- 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).

- Tafsir: Talabalarga Qur’onni bosqichma-bosqich tushunish o‘rgatiladi. Birinchi bosqichda umumiy ma’noni o‘rgatish va qiyin so‘zlarni izohlash yetarli bo‘ladi, shuningdek, tegishli oyatlarni talabalar uchun majburiy bo‘lgan qoidalar, masalan, namoz va wudu bilan bog‘lash kerak. Keyingi bosqichda esa tafsirga va uning o‘z ichiga olgan masalalarga o‘tiladi: aqidaga oid masalalar, amalga taalluqli shariat hukmlari, nuzul sabablari va nasx.

- 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.

Talaba maktabga birinchi kirgan paytidan boshlab Payg'ambar sunnatini yodlash va tushunish orqali o'rganadi. Dastlab bolalar ongiga yaqin, yodlash va tushunish oson bo'lgan hadislar tanlanadi, masalan, Payg'ambar ﷺ ning:

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:

«...Islom beshta (asos) ustiga qurilgan» va:

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

« ... المسلم أخو المسلم » “Muslim musulmonning akasidir…” So'ngra talaba hadislarni yodlash va ularning tegishli vaziyatlarini (munosabat) tushunishga o'tadi, bunda yoshiga mos keladigan shariat hukmlariga oid hadislarni tanlaydi. Masalan, u yetti yoshga to'lganda Payg'ambar ﷺ ning quyidagi so'zini yodlaydi:

» ... 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:

«...Bolalaringizga yetti yoshga to'lganda namozni o'qishni buyuring», deb aytganlari. Balog'atga yetganda esa u Payg'ambarimiz ﷺ ning hadislarini yodlaydi:

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

«...Qalam uch kishidan ko'tarilgan: bolaga, to balog'atga yetguncha...» (Hadis) va:

،»... 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 « “Ey Asma, ayol kishi hayz yoshiga yetgach…” Ilmiy bosqichning yuqori sinflarida talabalar Sunnati nabaviyni o‘rganadilar, hadislarni ularning sabab bo‘lgan holatlari bilan bog‘lab, xuddi ulardan chiqarilgan shar’iy hukmlar bilan bog‘laganlaridek.

»... 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 o'rganiladi Qur'on va Sunnat matnlari orqali. Talaba o'z yoshiga qarab unga majburiy bo'lgan Shariat hukmlarini o'rganadi, chunki fiqh quyidagicha ta'riflanadi: batafsil dalillaridan kelib chiqqan amaliy Shariat hukmlarini bilish. Bolalar namoz, ro'za, ota-onaga va odamlarga muomala odoblari hukmlaridan boshlaydilar, balog'at yoshiga xos bo'lgan hukmlarni, ya'ni janobat (katta hadas), katta g'usl, hayz va nifos hukmlarini esa balog'atga yaqin paytda o'rganadilar. Shuningdek, sadoqat, ishonchlilik va haqiqatni jasorat bilan aytish kabi axloqqa oid masalalarga e'tibor qaratiladi. Keyin esa jihod va rahbarlik kabi umumiy tarzda fiqhni hamda ularning hukmlarini o'rganishga o'tiladi, shuningdek, fiqh qoidalaridan ba'zilarini o'rganiladi, masalan: "Zarar yetkazish ham, zarar ko'rish ham yo'q", "Har qanday shubha hadlarni bekor qiladi" va "Vojib bo'lishning sharti ham vojibdir".

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.”

Bola maktabga birinchi kirgan paytidan boshlab Payg'ambarimizning siyratini o'rganishni boshlaydi, bu o'rganish kengayish tartibida bosqichma-bosqich oshib boradi. Talaba birinchi kursda (birinchi bosqichda) Payg'ambar ﷺ ning tug'ilishidan vafotigacha bo'lgan butun hayotini qisqacha o'rganadi. Keyin xuddi shu mavzu talabaning yoshiga mos ravishda kengroq va chuqurroq shaklda qayta ko'rib chiqiladi. Shunday qilib, talaba uchta maktab bosqichini tugatgach, Payg'ambar ﷺ ning siyratini uning fiqhi va undan chiqadigan hukmlari bilan birga batafsil o'rganib bo'ladi. Da'vatni olib borish qoidalari, davlatni barpo etish va Islomni yoyish masalalariga alohida e'tibor qaratilishi lozim.

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.

Talaba o'z yoshiga mos ravishda, xuddi Siyar va Fiqhni o'rganganidek, buni ham o'rganadi. Diqqat-e'tibor sahobalar, tobi'inlar hamda ulardan keyin kelgan hokimlar va olimlarning jasoratli xatti-harakatlarini (mavoqif) o'rganishga qaratilishi kerak. Masalan, Abu Bakrning Payg'ambar ﷺ ni himoya qilishdagi va ridda urushlari davridagi, Umarning Hijrat paytidagi, Usmonning keng saxiyligidagi, Alining jasoratidagi, Bilolning sabr-toqatidagi, Umar ibn Abdulazizning adolatni qaror toptirishdagi, Mu'tasim Billohning sha'nni himoya qilish tuyg'usidagi, Salohiddinning (salib yurishchilariga qarshi) urushlaridagi, Sulton Abdulhamid II ning Falastinni himoya qilishdagi, Qozi Shurayhning adolat bilan hukm chiqarishdagi, Imom Shofi'iyning fiqhdagi, Ahmad ibn Hanbalning jasoratdagi, Xolid ibn Validning itoatkorlikdagi va shunga o'xshash xatti-harakatlarini o'rganish lozim. Bu hayot haqidagi islomiy tushunchalarni mustahkamlash uchun amalga oshiriladi.

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.

Boshqa xalqlar va millatlarning tarixi faqat ulardan ibrat olish maqsadida o‘rganiladi — bu uchinchi maktab bosqichida, shuningdek, ba’zi oliy ta’lim fakultetlarida amalga oshiriladi. Maqsad boshqa xalqlar va millatlarning mentalitetini tushunish, shu orqali ular bilan muloqot qilish va ularga da’vatni yetkazishdir.

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.