伊斯兰的“阿qī”德（信仰）必须成为教育课程的根基，这一点至关重要。教学大纲与教学方法的制定，都应以此为准，不得偏离这一根基。

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.

据语言学而言:人学习知识(‘Ilm)——即他获得了真正的知识;人学到某物——即他知道了它。《Al-Muhit》词典中写道:“他学到了,就如同他把它当作知识听闻了……知识存在于人之中,人是学者,是有知识的人。”这一语言学意义是“知识”一词及其派生词含义的基础,因此只要没有迹象表明它被转用为术语意义,该词及其派生词便取其语言学意义。 所谓“教育课程”,指的正是其语言学意义,即一切知识。教育课程是一个表达,意指所期望学习的信息所建立其上的基础;从一个角度看,它是这些信息所涵盖的科目,从另一个角度看,则是这些信息将如何传授。因此它包含两个问题:其一,学习的主题;其二,教学的方法。 既然伊斯兰的“Aqeedah”(信仰)是穆斯林生活的基础,是伊斯兰国家的基础,也是穆斯林之间关系的基础,换言之,是社会的基础,那么穆斯林所接受的每一条信息都必须以伊斯兰“Aqeedah”为基础,这一点是必不可少的。无论该信息是否与他的生活、他与他人的关系、国家的政治局势或此生的任何方面相关,还是与此前或此后之事相关,都应如此。 使者(ﷺ)先是召唤人们信仰伊斯兰,即让他们接受伊斯兰的“Aqeedah”。待他们皈依伊斯兰之后,他才开始教导他们伊斯兰的律例,因此“Aqeedah”是使者(ﷺ)对穆斯林教导的基础。 当他的儿子易卜拉欣去世时恰逢日食，人们说太阳因易卜拉欣的去世而食，于是他对他们说：ﷺ

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:

.» إِنَّ الشَّمْسَ وَالْقَمَرَ آيَ تَانِ مِنْ آيَاتِ اللهِ، لا يَ نْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلا لِحَيَاتِهِ «.

.» إِنَّ الشَّمْسَ وَالْقَمَرَ آيَ تَانِ مِنْ آيَاتِ اللهِ، لا يَ نْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلا لِحَيَاتِهِ «.

“太阳和月亮是安拉（subhanahu wa ta'ala）的迹象中的两个迹象，它们不会因为任何人的死亡或生存而发生日食或月食。”（一致认同的圣训）因此，先知ﷺ以正信（'Aqeedah）为基础，来阐述日食和月食的相关讯息。布哈里根据艾卜·赛义德·胡德里的传述记载，他说：

“The Sun and the Moon are two signs from the signs of Allah (swt), they do not eclipse due to anyone’s death or life.” (agreed upon). And so the Prophet made the ‘Aqeedah the basis for the information he gave regarding the solar and lunar eclipses. It is reported by Al-Bukhari from Abu Sa‘id Al-Khudri who said:

فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ، فَأَصَبْ نَا سَبْ يًا مِنْ سَ بْيِ خَرَجْنَا مَعَ رَسُولِ اللهِ « الْعَرَبِ، فَاشْتَ هَيْ نَا النِّسَاءَ، فَاشْتَدَّتْ عَلَيْ نَا الْعُزْبَةُ وَأَحْبَبْ نَا الْعَزْلَ، فَسَأَلْنَا رَسُولَ اللهِ » فَ قَالَ: مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَ وْمِ الْقِيَامَةِ إِلاَّ. وَهِيَ كَائِنَة.

فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ، فَأَصَبْ نَا سَبْ يًا مِنْ سَ بْيِ خَرَجْنَا مَعَ رَسُولِ اللهِ « الْعَرَبِ، فَاشْتَ هَيْ نَا النِّسَاءَ، فَاشْتَدَّتْ عَلَيْ نَا الْعُزْبَةُ وَأَحْبَبْ نَا الْعَزْلَ، فَسَأَلْنَا رَسُولَ اللهِ » فَ قَالَ: مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَ وْمِ الْقِيَامَةِ إِلاَّ. وَهِيَ كَائِنَة.

“我们随同安拉的使者ﷺ出征穆萨ire·利格·穆斯塔立格部落，俘获了一些阿拉伯人作为俘虏。我们与妻子长久分离，倍感煎熬，于是想要实行体外射精（coitus interruptus）。我们便问安拉的使者ﷺ（这样做是否允许）。他说：‘你们这样做并无过错。凡注定要存在的灵魂，直到复活日，都必定会降临于世。’”另一则圣训中，他们问先知ﷺ关于体外射精之事，先知ﷺ说： Note: I've translated "coitus interruptus" as given in the original and kept the Arabic tribe name as transliterated in the text.

“We went with Allah (swt)'s Messenger (pbuh), in the expedition of Bani Al-Mustaliq and we captured some of the 'Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah (swt)'s Messenger (pbuh) (whether it was permissible). He said, " There is nothing upon you if you do it. No soul, (that which Allah (swt) has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence."”, and in another narration they asked the Prophet about coitus interruptus and he said:

.» مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، فَإِنَّ اللهَ قَدْ كَتَبَ مَنْ هُوَ خَالِقٌ إِلَى ي وَْمِ الْقِيَامَةِ «.

.» مَا عَلَيْكُمْ أَنْ لاَ تَ فْعَلُوا، فَإِنَّ اللهَ قَدْ كَتَبَ مَنْ هُوَ خَالِقٌ إِلَى ي وَْمِ الْقِيَامَةِ «.

“那么，你这样做并无过错，因为真主（SWT）早已为每一个被造之物写定了命运，直到审判日。”穆斯林圣训集也有类似的记载。先知穆罕默德ﷺ就撤精（体外射精）能否避孕的问题作答时，以相信真主的知识作为回答的根据；换言之，他以伊斯兰信仰（‘Aqeedah）为其回答的基础。 还有若干段圣训表明，以伊斯兰信仰作为教育课程的基础，是国家应尽的义务，不允许偏离这一原则。然而，以信仰作为教育课程的基础，并不意味着每一条知识都必须源自信仰，因为沙里亚并未如此要求。这种理解也与现实相悖，因为并非每一条知识都源自伊斯兰信仰：信仰只涉及信条与律法，与其他事物并无直接关联。确切地说，以伊斯兰信仰作为教育课程基础的含义仅在于：所有与信条和律法相关的知识，都必须源自伊斯兰信仰，因为信仰正是为此而降示的。至于信条和律法之外的其他知识，以伊斯兰信仰为基础，意味着这些知识和法则应当建立在伊斯兰信仰之上；也就是说，伊斯兰信仰被用作衡量标准：凡与之相悖者予以摒弃、不予信从，凡与之不相悖者则允许接受。因此，信仰是接受与否以及信念的准绳。

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.

就知识与学习的角度而言，并没有任何禁止学习它的内容，因为鼓励求知的经训证据是普遍的；先知ﷺ说：

As for the angle of information and learning, there is nothing that prohibits it from being learnt, since the evidences which encourage seeking knowledge are general; the Prophet said:

.» طَلَبُ الْعِل مِ فَرِيضَة «.

.» طَلَبُ الْعِل مِ فَرِيضَة «.

“寻求知识是一项义务”，宰尔克西在《Al-Tadhkirah》中说道：“哈菲兹·贾迈勒·丁·米兹required”…… Let me correct that: 哈菲兹·贾迈勒·丁·米兹在一段话中说：“此说有许多传述路径，以至于达到哈桑（Hasan）圣训的等级。”而“知识”一词是泛指，涵盖一切有益的知识。 艾卜·达五德、艾哈迈德、伊本·罕班以及拜海给（Al-Bayhaqi）在《信仰分支》（Al-Shu‘ab）中都转述自卡西尔·本·盖斯，他说：穆罕默德ﷺ说：“谁走上一条寻求知识的道路，安拉就会使他走上一条通往乐园的道路。”

“Seeking knowledge is a duty”, Al-Zarkashi said in Al- Tadhkirah: “and Al-Hafiz Jamal Al-Dinn Al-Mizzi said: this is reported from many paths such that it reaches the level of a Hasan narration”, and the word: “knowledge” which is general covering all knowledge that is beneficial. And Abu Dawud, Ahmad, Ibn Hibban, and Al-Bayhaqi in Al-Shu‘ab all reported from Kathir b. Qays that he said: .» مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ «.

“谁踏上寻求知识的道路，安拉（SWT）就会引导他走上通往乐园的一条道路”，这里的“知识”一词是通称，涵盖一切有益的知识。

“Whoever sets out on a path in search of knowledge, Allah (swt) sets him on a path from the paths of Paradise” and the word: “knowledge” is general, covering all knowledge that is beneficial.

而在高贵的《古兰经》中，也有与伊斯兰教相矛盾的观念和信仰，例如：

And in the noble Quran there are ideas and beliefs which contradict Islam such as:

“以及‘除了时间，没有什么能毁灭我们’”（TMQ 45:24）以及其他类似的例子，表明学习那些与伊斯兰信仰（‘Aqeedah）相抵触的观点是被允许的。因此，学习某些信息而不采纳或不相信它，是被允许的，并无不妥；但被禁止的，是采纳那些与伊斯兰信仰相抵触的观点。例如，达尔文的观点认为：人类由猿猴进化而来，而真主（swt）说：

“And nothing destroys us but time.” (TMQ 45:24) and other such examples, which indicate the permissibility of learning those ideas which contradict the Islamic ‘Aqeedah. Accordingly, to learn information without adopting it or believing in it is permissible and there is nothing wrong with it, but what is prohibited is to adopt the ideas that contradict the Islamic ‘Aqeedah. For example, the idea of Darwin says: people evolved from apes, whereas Allah (swt) said:

“诚然，在安拉（SWT）看来，尔撒（耶稣）的例子就如同阿丹（亚当）。他用泥土创造了他，然后对他说：‘有！’他就有了。”（TMQ 3:59），而共产主义的物质进化论宣称，物质永恒地自行演化，没有任何其他事物使其发展，因此没有神；然而安拉（SWT）说：

“Indeed, the example of Jesus to Allah (swt) is like that of Adam. He created Him from dust; then He said to him, "Be," and he was.” (TMQ 3:59), and the communist theory of material evolution claims that material evolves eternally, and there is nothing else which developed it, and so there is no God, whereas Allah (swt) says:

“信道的人们啊！你们当信安拉（SWT）。”（TMQ 4:136），换言之，即信安拉（SWT）的存在，祂（SWT）说：

“O you who have believed, believe in Allah (swt).” (TMQ 4:136), in other words, in His (swt) existence, and He (swt) says:

“他创造了天地以及两者之间的一切。”（《古兰经》25:59）《蒙昧时代（贾希利亚）文学》一书提到，易卜拉欣的故事是虚构的，没有任何实质内容，而是由叙述者编造的。然而，易卜拉欣的故事在《古兰经》中有所提及，并且是作为实际发生过的事情来叙述的，因此否认此事即是拒绝《古兰经》。所以，这类信息及任何与之相似的内容，如果会导致其被接受和信以为真，就不应纳入教育课程；因此，它们也不应成为小学教育的一部分，因为这会导致（正在学习的年幼儿童）接受它。同样，如果将其纳入课程，则必须解释其错误之处，并驳斥其观点，以确保没有人会接受或相信这些观点。

“He who created the heavens and the earth and what is between them.” (TMQ 25:59). The Book of Pre-Islamic (Jaahili) Literature mentions that the story of Ibrahim was fabricated and that there is no substance in it but rather it was invented by the narrators, even though the story of Ibrahim is mentioned in the Quran and it tells it as a story that occurred in reality and so denying it is a rejection of the Quran. Therefore, these types of information and anything similar are not placed in the education curriculum if that would lead to them being adopted and believed in, and, therefore, they would not be a part of primary education, since this would lead to it being adopted (by the young children learning). In the same manner, if it is made part of the curriculum, it is imperative that its incorrectness be explained and that its ideas are dismantled such that no one would adopt them or believe in them.

以这种方式,伊斯兰的“阿木propertyDescriptor”被确立为教育课程的基础,因此它成为采纳信息的标准——即从确认其为真实并信仰它的角度出发,而不仅仅是把它当作普通的信息来看待。

In this manner, the Islamic ‘Aqeedah is made the basis for the education curriculum, so it is made the criterion for adopting information from the angle of confirming it as true and believing in it, and not simply from the angle that it is simply information.