教育的目标是塑造伊斯兰人格，并增进人们与生活事务相关的知识。教学方法的确立都是为了实现这一目标；凡是导向此目标以外之结果的方法，都是被禁止的。

The goal of education is to produce the Islamic personality and to increase peoples’ knowledge connected with life’s affairs. Teaching methods are established to achieve this goal; any method that leads to other than this goal is prevented.

这两条条文的实质是：教育方针的含义，即传授知识所依据的原则或各项原则；而教育的目标，则是提供这些知识所要达到的宗旨。因此，教育方针是建立其上的根基，教育目标则是设立教育时所要达成的意图。

The reality of these two articles is that the meaning of the educational policy is the principle, or principles, upon which information is given. As for the goal of the education, this is the objective which the provision of that information is aiming for. So the education policy is the basis which is built upon and the goal of education is the intention which is intended by establishing it.

因此,教育政策与所教授的学科相关联,教育的目标则与教学方法相关联。人的本质在于:他理解事物与行为,从而对它们作出判断;他理解事物与行为,从而倾向于它们。除此二者之外,别无其他。知识的本质在于:它要么是培养心智以便对行为与事物作出判断的知识,要么是关于那些实际行为与事物的知识,以便加以运用。除此二者之外,别无其他。伊斯兰以伊斯兰信仰(阿盖德)作为穆斯林生活的根基,作为其思想的根基,同样也作为其倾向的根基。《古兰经》中引发思考的经文,以及先知ﷺ引发思考的圣训,例如安拉(SWT)的话语:

Therefore, the education policy is connected to the subjects taught, and the goal of the education is connected to the methods of teaching. And the reality of man is that he comprehends things and actions, and so makes a judgement about them, and comprehends things and actions and so inclines towards them, and there is nothing which is outside of these two issues. The reality of information is that it is either information which develops the mentality in order to judge upon actions and things, and information about those actual actions and things in order to utilise them, and there is nothing which is outside of these two issues. Islam made the Islamic ‘Aqeedah the basis for the Muslim’s life, and the basis for his thoughts, and in the same manner the basis for his inclinations. The verses of the Quran, and the narrations of the Prophet which provoke thought, such as His (swt) words:

“{并思维天地的创造}”（《古兰经》3:191），以及使者（愿主福安之）的话："思考一个时辰，胜过一年的功修。"

“And give thought to the creation of the heavens and the earth.” (TMQ 3:191), and the words of the Messenger (pbuh) : .» تَفَ كرْ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ «.

“一小时的沉思胜过一年的功修”（库尔图比在其《古兰经注》中转述），只是因为它们激发他去信仰真主（SWT）。那些提及倾向的经文与圣训，例如真主（SWT）的话：

“Contemplation for an hour is better than a year of worship” (reported by Al-Qurtubi in his Tafsir), are only because they provoke him to believe in Allah (swt). The verses and narrations which mention inclinations, such as His (swt) words:

“说：[穆罕默德啊]，‘如果你们的父亲……’，直到他（swt）的话：‘你们所爱的，若比真主（swt）和祂的使者（pbuh）更可爱’（《古兰经》9:24），以及使者（pbuh）的话：

“Say, [O Muhammad], "If your fathers "” until His (swt) words: “Are dearer to you than Allah (swt), or His Messenger (pbuh).” (TMQ 9:24), and the Messenger (pbuh)’s words:

.» لاَ يؤُْمِنُ أَحَدُكُمْ حَتََّّ أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِ هِ وَالنَّاسِ أَجَْْعِيَ «.

.» لاَ يؤُْمِنُ أَحَدُكُمْ حَتََّّ أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِ هِ وَالنَّاسِ أَجَْْعِيَ «.

“你们中没有一人是信士，直到我比他的父亲、他的子女以及全人类都更为他所爱。”（布哈里与穆斯林共同辑录，传自艾奈斯）这些只是被伊斯兰信仰（'Aqeedah）所约束的倾向。因此，穆斯林对行为和事物的判断，必须建立在伊斯兰信仰的基础之上；同样，他对行为和事物的倾向，也必须建立在信仰的基础之上。

“None of you is a believer till I am dearer to him than his father, his child, and the whole of mankind.” (agreed upon from the narration of Anas), are only mentioned as inclinations restricted by the Islamic ‘Aqeedah. Therefore, it is imperative that the judgement of a Muslim upon actions and things is built upon the basis of the Islamic ‘Aqeedah, and in the same manner it is imperative that his inclinations towards actions and things are built upon the ‘Aqeedah.

当信息塑造他的心态时，即从对事物的判断角度；以及塑造他的性情时，即从对事物的倾向角度，因此，这些信息都必须建立在伊斯兰的“阿qī德”（信仰）之上，无论其是用来发展心态的信息，还是用来指导行为和事物的信息。换言之，塑造穆斯林心态的信息必须建立在伊斯兰信仰之上，同样，塑造其性情的信息也必须建立在信仰之上。基于此，教育政策必须塑造伊斯兰的心态与性情。教育政策是从信息的现实层面，即其作为信息的层面，以及从与思想和倾向相关的经文集合，并将它们与信息的现实相联系而推导出来的，第171条即是依此基础拟定的。

When it is the information which forms his mentality, from the angle of the judgement upon things, and forms his disposition from the angle of the inclinations towards things, accordingly it is imperative that all of this information is built upon the Islamic ‘Aqeedah, irrespective of whether it is information to develop the mentality, or information which is adopted in order to utilise actions and things. In other words, it is imperative that the information which forms the mentality of the Muslim be built upon the Islamic ‘Aqeedah, and in the same manner it is imperative that the information which forms his disposition is built upon the ‘Aqeedah. And upon this basis, it is imperative that the education policy forms the Islamic mentality and disposition. The education policy has been deduced from the reality of information from its aspect of being information, and from the collection of verses connected to thought and inclinations, and linking them to the reality of information, and Article 171 was drafted upon this basis.

第172条取自使者(愿主福安之)在教导穆斯林时的行为,无论那是在迁徙前的麦加,还是迁徙后的麦地那,因为他意图通过教导他们,使每一个人在心智和性情上都成为一个伊斯兰人格——换言之,使他们在对行为和事物的判断以及对它们的倾向上都具有伊斯兰的特质。因此,除了教导他们处理生活问题的律法之外,他还教导他们崇高的价值观,例如如何追求真主(SWT)的喜悦、如何保持尊严,以及如何承担向人类传播正道的责任,并以有影响力的方法和富有成效的方式引导他们归信伊斯兰。真主(SWT)说:

Article 172 has been taken from the action of the Messenger (pbuh) in his teaching of the Muslims, irrespective of whether that was in Makkah before the emigration, or in Madinah afterwards, since he intended from teaching them that each one of them becomes an Islamic personality in his mentality and disposition - in other words, in their judgement upon actions and things and their inclinations towards them. So on top of teaching them the rules which treated their life’s issues, he used to teach them the noble values, such as how to seek the Pleasure of Allah (swt), such as honour and such as how to carry the responsibility of spreading the guidance to mankind, and guiding them to Islam, with an influential method, and productive styles. Allah (swt) said:

“你要以智慧和善劝，引导人们走向你主的道路，并以最好的方式与他们辩论。”（《古兰经》16:125），他（先知）常常让他们背诵《古兰经》，教导他们伊斯兰教的律法，并勉励他们遵行命令、远离禁令；与此同时，他也允许他们学习生计所需的知识，如商业、农业和手工业。所以，使者ﷺ的这些行为塑造了伊斯兰的人格，而这些正是本文的论据。

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” (TMQ 16:125), and he used to make them memorise the Quran, and teach them the rules of Islam and enjoin them to follow the orders and avoid the prohibitions, and alongside that he would permit them to learn what they required for their livelihood, from trade and agriculture and industry. And so these actions of the Messenger (pbuh) were what formed the Islamic personality, and these are the evidences for this article.