伊斯兰信仰（'aqeedah）是穆斯林生活的基础。它也是哈里发国家的唯一基础，因此国家的实体、机构、行动以及与之相关的任何事务，都只能建立在伊斯兰信仰之上，不得有其他依据。

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.

因此,伊斯兰的'aqeedah(信仰)是学生在哈里发国家所学习的一切知识的基础,无论这些知识是必须源自伊斯兰'aqeedah的类型,例如'aqeedah的思想和Shari'ah(伊斯兰教法)的律例,还是必须建立在伊斯兰'aqeedah之上的知识,例如历史和科学。将其建立在伊斯兰'aqeedah之上,意味着伊斯兰'aqeedah成为其衡量标准,穆斯林据此拒绝和否定与伊斯兰'aqeedah相矛盾的内容,同时允许采纳不与之相矛盾的内容。伊斯兰'aqeedah是穆斯林在信仰和行为上唯一的衡量标准,也是采纳与摒弃的标准。研究与伊斯兰相悖、与其思想相对立的其他信仰和知识并非被禁止,前提是这样做是为了驳斥它们,并确立Shari'ah对它们的立场。

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.

教学科目分为两类:一类是科学知识,用以发展理智,使人借此判断言论、行为和事物的实在性与属性,以及它们是否符合人的本性,例如化学、物理学、天文学、数学及其他实证科学。这类知识对人格的塑造没有直接作用。另一类是伊斯兰教法知识,即关于这些言论、行为和事物的教法知识,用以说明与责任相关的教法规定(无论是必须的(瓦吉卜)、推荐的(曼杜卜)、允许的(穆巴赫)、厌恶的(麦克鲁赫)还是禁止的(哈拉姆)),或与情况相关的规定(无论是起因(赛布卜)、条件(沙尔特)还是阻碍(马尼厄),是变通(路赫萨)还是常规(阿兹玛),是有效(沙希赫)、无效(巴திल)还是败坏(法西德))。这类知识构成伊斯兰人格。如果这些教法规定与穆斯林对事物、行为和言论所采取的教法立场相联系,即是否倾向于它们,以及在行事时为满足其本能和生理需要而采纳或拒绝它们,那么它们便构成伊斯兰性情(nafsiyyah)。伊斯兰人格由伊斯兰心智与伊斯兰性情共同构成。这是一种以伊斯兰信仰(阿格体代)为其思维和倾向之基础的人格。

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.

伊斯兰教要求穆斯林思考宇宙、人类和生命的创造。例如，安拉至高无上说：

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

﴿وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ “并思考天地的创造” [阿al-伊姆兰：191]。

﴿وَيَ تَ فَكَّرُونَ يفِ خَلْيق السَّمَاوَا ي ت وَالأَرْض﴾ “and give thought to the creation of the heavens and the earth” [Al-i-Imran: 191].

而祂的话:

And His saying:

﴿أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ﴾ “难道他们不看骆驼，看它是怎样被创造的吗？”［盖世尼：17］

﴿أَفَلََ يَ نْظُرُونَ إيلَى ا ي لإبييل كَيْفَ خُليقَت﴾ “Then do they not look at the camels - how they are created?” [Al-Ghashiyah:17].

而祂的话:

a) 阿拉伯语：阅读、写作、语法、词法（صرف）、修辞学（بلاغة）、文学文本、语言学辞书（معاجم）等。

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

b) 伊斯兰文化：《古兰经》、信仰（Aqeedah）、教法（Fiqh）、先知圣训（Sunnah）、经注学（Tafseer）、先知传记（Seerah）、伊斯兰历史、伊斯兰宣教（Da'wah）思想等。

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

c) 科学、知识与技能：数学、物理、化学、计算机、农业、工业、商业、军事训练等。

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

学习阿拉伯语是每位穆斯林的沙里亚义务，因为它是伊斯兰教和《古兰经》的语言。它是《古兰经》奇迹性的重要组成部分，没有它，《古兰经》就不成其为《古兰经》。此外，我们通过诵读阿拉伯语来敬拜安拉。若不懂阿拉伯语，伊constructs（伊扎德）便无从进行，因为安拉是用阿拉伯语的词汇降示沙里亚经文的。因此，使阿拉伯语成为哈里发国的唯一语言，同时使其成为哈里发国教育中唯一的教学语言，是一项义务。学习它的义务源自这一原则："达成义务所必需之事，本身即是义务。"因此，必须注意在学校及高等教育的所有课程科目中熟练运用阿拉伯语，使其成为承载思想与知识（无论是科学的还是文化的）的载体。必须采用有效的方式和适当的手段来教授和学习阿拉伯语，以便熟练运用，并使其成为国家所有公民的交流语言和思想载体。

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.

阿拉伯语教学的目标在于使学生能够通过书面、口头和表达来理解并准确地运用阿拉伯语。其次，在学生心中培养对文学的兴趣。这种对文学的兴趣不仅有助于理解伊斯兰教法（沙里亚）著作和文学作品，还能激发学生进一步精通阿拉伯语各门学科的热情，并有助于理解《古兰经》和《圣训》（逊奈）。

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.

至于其他语言，学习它们属于集体义务（fardh kifayah），由国家承担其履行，即设立外语学院，教授国家为传播伊斯兰的召唤（Da'wah）及料理乌玛事务（如翻译等）所需的外语。

As for other languages, learning them is a duty of sufficiency (fardh kifayah) which the State undertakes to fulfill via establishing foreign language institutes teaching the foreign languages the State needs to carry the Da’wah and to take care of the Ummah’s affairs like translation, etc.

在学习伊斯兰的“伊斯兰信条”（’aqeedah）时，关注的焦点是那些根本的信条思想，一切伊斯兰的思想，无论是关于信条的，还是一般性的律例，都从这些根本思想中发源。伊斯兰信条包括：信仰安拉，信仰祂的天使，信仰祂的经典，信仰祂的使者，信仰末日，以及信仰前定（al-Qadha wa al-Qadr，即天命与前定），其中的善与恶皆出于安拉（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).

该课程在讲授"aqeedah"（信仰根基）的思想时，会依据学生的年龄循序渐进。最初，引导学生关注真主创造的周围奇妙万物，使其幼小的心灵思考这一独特的创造，从而确信造物主的存在，即掌管万物的主宰（Al-Mudabbir），以便因真主的恩惠而赞美和感谢祂，并通过崇拜和顺从祂来回报。随后，课程进入下一阶段，为信仰的各项思想提供确凿的证据，无论是理性的还是经传的（naqliyy），例如真主存在的理性证明、穆罕默德ﷺ的先知身份，以及《古兰经》出自真主的证明；以及天使存在和末日审判的经传证据。接着，课程转向关于"al-Qadha wa al-Qadr"（前定与天命）的信仰思想，以及信仰这一教义对穆斯林行为的影响，例如采纳因果原则；然后讲授其他信仰思想，如Tawakul（依靠真主），以及真主独自掌管寿命（ajal）和给养（rizq）。

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).

- 背诵与诵读：学校应当利用青春期之前的时期，让学生尽可能多地背诵《古兰经》。背诵应从学前阶段开始，同时将记忆力强的优秀学生引导至学校附设的《古兰经》背诵部。学校还必须注重提高学生正确诵读《古兰经》的能力，以及其韵律与诵读规则（塔吉维德）。

- 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).

- 经文注释：学生应当循序渐进地学习理解《古兰经》。第一阶段，讲解大意并解释难词便已足够，同时把相关经文与学生必须遵守的义务性规定联系起来，例如礼拜、小净（wudhu）。然后进入下一阶段，学习注释（Tafseer）及其所涵盖的内容，包括信条、与行为相关的伊斯兰法（Shari'ah）规定、降示背景以及经文的废止。

- 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.

学生从入学之初起，便通过背诵与理解来学习先知的圣训。起初，所选的圣训都贴近儿童的心智，便于背诵与理解，例如先知（SWT）所说： Wait—(SAW) is an honorific abbreviation for the Prophet Muhammad, which per the rules must be replaced by ﷺ, and (SWT) stays as is. Correcting that: 学生从入学之初起，便通过背诵与理解来学习先知的圣训。起初，所选的圣训都贴近儿童的心智，便于背诵与理解，例如先知ﷺ所说：

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:

»... ، بني الإسلام على خمس: «伊斯兰教建立在五项基石之上……»

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

» ... المسلم أخو المسلم « "穆斯林是穆斯林的兄弟……"然后，学生进入背诵和理解圣训及其相关背景（munaasabaat）的阶段，选择与学生年龄段相关的沙里亚教法圣训。例如，他在七岁时背诵先知ﷺ的这句话：

» ... 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:

« "你们要在孩子七岁时命令他们拜功" » 当他到达青春期时，他记住了先知（愿主福安之）的圣训：

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

“笔（即责任）从三种人身上被抬起：未成年的孩子，直到他成年……”以及：

،»... 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 « "哦，阿斯玛，女子一旦到了月经期……" 在高年级阶段，学生们在学习圣训时，会将圣训与其所发生的具体情境相联系，正如将其与由圣训推导出的沙里亚律例相联系一样。

»... 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.

伊斯兰教法学（菲格宁）通过《古兰经》和圣训（逊奈）的经文来学习。学生根据自己的年龄学习他所应遵守的伊斯兰教法规定，因为菲格宁被定义为：从其详细证据中推导出的实践性伊斯兰教法规定的知识。儿童首先学习拜功、斋戒以及与父母和他人相处的礼仪规范，暂不涉及到青春期才需要了解的规定，例如大污（迋纳巴）、大净（沐浴，卧素）、月经和分娩的规定，这些内容会在接近青春期时教授。同样，学习的重点还包括与品德相关的规定，如忠诚、诚实、勇于说真话。之后，学习内容逐步进入较为general的菲格宁，例如圣战（吉哈德）和领导权及其规定，同时学习一些菲格宁原则，例如：“不得造成伤害，也不得受到伤害”、“任何疑惑都会使哈都德刑罚被免除”以及“义务的前提也是义务”。

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.”

孩子从刚入学时就开始学习先知的圣训传记（сеerah），此类学习会随着深入而逐步拓展。学生在第一阶段（第一级）中，以概要的方式学习先知穆罕默德ﷺ从出生到去世的全部生平。随后，根据学生的年龄，同样的内容会以更为广泛和深入的形式再次学习，使学生在完成三个学段后，能够详细地学习先知ﷺ的传记及其中的教法和由此推导出的规则。应当特别注重传播伊斯兰（达瓦）的规则、建立国家以及传播伊斯兰教的相关内容。

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.

学生应根据其年龄所适合的内容来学习，正如他学习圣训传记（Seerah）和教法（Fiqh）一样。学习的重点应放在伊斯兰人物的鲜明立场（mawaqif）上，例如圣门弟子、再传弟子，以及此后的统治者和学者的立场。比如：艾布·伯克尔在捍卫使者（SAW）时和在叛教战争中所采取的立场；欧麦尔在迁徙（Hijrah）时的立场；奥斯曼的慷慨大方；阿里的勇敢；比拉勒的坚忍与忍耐；欧麦尔·本·阿卜杜勒-阿齐兹维护正义的立场；穆阿塔辛·比拉的维护尊严之立场；萨拉丁在对抗十字军的战争中的立场；苏丹阿卜杜勒哈米德二世保卫巴勒斯坦的立场；卡迪·舒莱赫秉公断案的立场；沙斐仪在教法上的立场；艾哈迈德·本·哈奈百的无畏立场；哈立德·本·walid的顺从，以及类似的立场。这样做是为了巩固伊斯兰关于人生的观念。

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.

在第三阶段的学校教育以及部分大学院系中，研习其他民族和族群的历史，目的仅仅在于借鉴他们的教训，并了解其他民族和国家的心态，以便与他们交往，并向他们传播伊斯兰的召唤（Da’wah）。

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.