伊斯兰的“阿奇达”（信仰）必须成为教育课程的基础，这一点至关重要。课程大纲与教学方法的制定，都应确保不偏离这一基础。

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),即是达到了真正的知识;人学到某物,即是知晓了它。《Al-Muhit》词典中提到:"他学会了它,犹如听闻了它作为知识……知识存在于人之中,人便是学者,是有知识的人。"这一语言学含义是"知识"一词及其派生词含义的基础,因此,只要没有迹象将其转为术语含义,该词及其派生词便取其语言学含义。 所谓"教育课程"一词,指的是其语言学含义,即一切知识。教育课程是一个表达,指所欲学习的信息所建立的基础。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,它是这些信息将如何传授。因此,它包含两个问题:第一,学习的主题;第二,教学的方法。 由于伊斯兰的'Aqeedah(信仰)是穆斯林生活的根基,是伊斯兰国家的根基,也是穆斯林之间关系的根基,换言之,是社会的根基,因此穆斯林所接受的每一条信息都必须以伊斯兰'Aqeedah为基础,无论该信息是否与他的生活、他与他人的关系、国家的政治局势或今生的任何方面相关,亦无论它是关于今生之前的事还是今生之后的事。 先知(愿主福安之)曾先召唤人们信仰伊斯兰,即让他们接受伊斯兰'Aqeedah。一旦他们皈依伊斯兰,他便开始教导他们伊斯兰的律例,因此'Aqeedah是先知(愿主福安之)教导穆斯林的基础。 当易卜拉欣去世时太阳发生了日食，人们说太阳是因为易卜拉欣的去世而发生日食的，于是先知ﷺ对他们说：

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（SWT）的迹象中的两种迹象，它们不会因为任何人的死亡或诞生而发生日食或月食。”（双方共同认可的圣训）因此，先知ﷺ以“阿给代”（信条）作为他所讲述的日食和月食相关内容的基础。布哈里从阿布·赛义德·胡德里（愿安拉喜悦他）处传述，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.

“我们与安拉的使者ﷺ一同出征，前往班尼·穆斯塔利格部落的战役，俘虏了一些阿拉伯人。我们因长久与妻子分离而倍感煎熬，便想要实行体外射精（中断性交）。我们就此询问安拉的使者ﷺ（是否可行）。他说：‘你们这样做，并无过失。凡安拉已经注定要存在的灵魂，直到复活日，都必定会降生到世上。’”，另一则传述中，他们向先知ﷺ询问体外射精，他说：

“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 «.

"不会因此有任何过错，因为真主（SWT）早已记录了直到复活日将被创造之人。"穆斯林也记载了类似的圣训。因此，使者（ﷺ）在回答人们关于体外射精是否能避孕的问题时，以对真主知识的信仰作为其回答的依据；换言之，他以伊斯兰信仰（'Aqeedah）作为其回答的基础。另有多段经文圣训表明，以伊斯兰信仰作为教育课程的基础，是国家的一项义务，决不允许偏离此原则。 然而，以信仰作为教育课程的基础，并不意味着每一条信息都必须源自它，因为沙里亚并未如此要求。这一点也与现实相悖，因为并非每一条信息都源自伊斯兰信仰，信仰只与信条和法律相关，与其他事物并无关联。实际上，以伊斯兰信仰作为教育课程基础的含义仅在于：所有与信条和法律相关的信息，都必须源自伊斯兰信仰，因为这正是信仰所带来的内容。至于信条和法律之外的其他信息，以伊斯兰信仰作为其基础，意味着这些信息和知识应建立在伊斯兰信仰之上；也就是说，以伊斯兰信仰作为衡量标准，与之相悖者即被拒绝、不予信从，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标准。

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规定，因为鼓励求知的证据是普遍性的；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 «.

“求知是一种责任”，al-Zarkashi在《Al-Tadhkirah》中说：“Al-Hafiz Jamal Al-Din Al-Mizzi说：此说经由多条途径传述，以至于达到Hasan（良好）传述的层级”，而“知识”一词是泛指，涵盖一切有益的知识。Abu Dawud、Ahmad、Ibn Hibban和Al-Bayhaqi在《Al-Shu‘ab》中都转述了Kathir b. Qays的话，他说：«مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ»

“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道路之一。”而“知识”一词是泛指，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，存在与伊斯兰教相矛盾的观点和信仰，例如：

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

“而我们只会被时间毁灭。”（TMQ 45:24）以及其他类似的例子，说明了学习那些与伊斯兰教信条相悖的观点是被允许的。因此，在不接受、不信奉的前提下学习相关信息是允许的，并无不妥，而被禁止的是接受那些与伊斯兰教信条相悖的观点。例如，达尔文的观点认为：人类是由猿进化而来的，而真主（SWT）则说：

“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:

“的确，在安拉（SWT）看来，尼萨（耶稣）的例子就如同阿丹（亚当）的例子。他用泥土造了他，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演化，没有任何其他东西使其发展，因此没有真主；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:

“哦，你们这些信道的人啊，你们当信仰真主。”（《古兰经》4:136），换句话说，即信仰祂（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（贾希里叶）文学》一书称，易卜拉欣的故事是捏造的，毫无事实依据，而是由叙述者杜撰出来的。然而，《古兰经》中提到了易卜拉欣的故事，并将其作为真实发生过的事来叙述，因此否认这一故事就是否认《古兰经》。所以，这类信息及与之相似的内容，如果会导致它们被接受和相信，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（幼童在学习时）接受它们。同样，如果将其纳入课程，就必须解释其错误之处，并驳斥其观点，使任何人都不会接受或相信它们。

“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.

以此方式,伊斯兰的“aqeedah”(信仰)被确立为教育课程的基础,因此它成为采纳信息的标准:从确认其为真实并信其为真的角度去采纳,而不仅仅将其视为一般的信息。

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.