正确的教学方法是：教师以理性的方式进行讲授，学生以理智的方式领会接受。

The correct teaching method is rational address by the teacher and intellectual reception by the student.

思考或理智（'aql）是教学与学习的工具；安拉（SWT）赐予人类这种理智，因而使人高贵，并使他优于造物中的许多其他部分。祂又使理智成为责任承担的依据（manaat）。

Thought or the mind (‘aql) is the tool for both teaching and studying; and Allah (swt) gifted humanity with this mind thereby ennobling and favouring him over much of His creation. And He made the mind the situational cause (manaat) of accountability.

心智由四个要素构成:大脑(适于思考)、感官、现实,以及关于现实的既有信息。心智、思想或理解(idraak)三者含义相同,即:“通过感官将对现实的感觉传送至大脑,并借助已有的既有信息来诠释现实;然后对现实作出判断。”

The mind is composed of four elements: The brain (suitable for thinking), senses, the reality, and previous information about the reality. The mind or thought or understanding (idraak) all have the same meaning, namely: “Transferring sensation of the reality via the senses to the brain with existent previous information to translate the reality”; then issuing judgement upon the reality.

如果一个人希望将某种思想传达给他人，比如在教育过程中，教师会通过一种或多种表达方式把这一思想传递给学生，主要是语言。如果学生能将这一思想与某个已感知的现实，或已曾感知过的现实，或与他们此前感知过的某类现实联系起来，那么这一思想就会像他们自己独立领悟一样传递给他们。如果他们没有将其与某个现实联系起来，无论是可感知的还是可以被感知的，比如他们理解了一句话的意思，却没有在脑中形成与之相应的任何现实，那么这一思想就不会真正传递给他们。相反，他们所获得的只是单纯的信息，这种信息使他们成为有学识的人（muta’allimeen），而不是思考者。因此，教师在向学生传授思想时，必须设法将其含义拉近学生的头脑，尝试将它与学生所感知的现实，或与他们所感知过的相近现实联系起来，使他们把它当作一种思想来接受，而不是仅仅当作信息。相应地，教师必须努力让学生感知到这一现实；如果无法直接呈现现实本身，就必须在传授思想时，在学生的头脑中描绘出与该现实相近的图像，使学生能够把信息与某个已感知或已构想的现实联系起来，从而形成思想。

If one wishes to communicate this thought to others, as in the education process, the teacher transmits this thought to students via one or more styles of expression, principally language. If the students link this thought with a sensed or previously sensed reality, or one whose like they had previously sensed, this thought would be transmitted to them just as if they had reached to it alone. If they did not so link it to a reality, sensed or able to be sensed, such as where they understand a sentence’s meaning and it was explained to them without their conceiving any reality for it, this thought would not be transmitted to them. Rather mere information would be transmitted to them, such information making them educated persons (muta’allimeeen) not thinkers. Thus the teacher, when transmitting thoughts to students, must bring its meaning close to students’ brains by attempting to link it with a reality they sense, or a reality close to what they have sensed, such that they adopt it as a thought and not mere information. Accordingly the teacher must be keen to make the student sense the reaity; if they cannot bring forward the reality itself, he must depict an image close to that reality in the student’s brain when giving the thought such that the student links the information with a sensed or conceived reality resulting in thought.

老师传授给学生的思想，应当这样加以考察：

The thought that the teacher transmits to students is examined as follows:

如果某种事物具有一种被感知到的实在性——学生们此前已经感知过它，或者在思想传递给他们的过程中感知到了它——那么他们就会在理智上认识并接受它。

--If it has a sensed reality that the students have previously sensed, or they sense it during the thought’s transmission to them, they would have perceived and accepted it intellectually.

--如果他们先前未曾感知过它，传递的过程中也未感知到它，然而他们仍在脑海中构想它，并如其被传递给他们的那样相信它，它在他们的脑海中成为了实在，仿佛他们确实感知过一样，他们接受它的方式也与接受可感知的实在一样，那么他们也会在理智上理解并接受它。

--If they had not previously sensed it nor do they sense it during the transmission, yet however they conceive it in their brains and believe it just as it is transmitted to them, and it became a reality in their brains just as if they sensed it, and they accept it just as they accept the sensed reality, they would also understand and accept it intellectually.

在这两种情况下,老师传递给学生的思想都会成为学生自己的思想。然而,如果这一思想没有可感知的实在,或学生无法感知其实在,那么这一思想对接受它的人而言仍只是信息而已。

In both cases, the thought the teacher transmits to them would become their own thought. However, if the thought did not have a sensed reality or one that can be sensed by the students, this thought would remain mere information to those it was transmitted to.

感官所及的现实，是指人能够通过五官之一感知到的现实，无论这一现实是物质的还是抽象的。物质现实，例如看见树木，听见麻雀的叫声，通过触觉感受布料的细腻，嗅到花朵的芬芳，尝到蜂蜜的滋味。抽象现实，例如勇气、诚实、怯懦和背叛，它们在显现出来时可以通过理智被感知。因此，人们能够理解：穆斯林在面对敌人时，尽管敌人在物质和人数上占优势，仍然与之作战并坚守阵地，这就是勇敢；而他从战场上逃跑，则是怯懦。感官所及的现实，即能够被感知的现实，无论是物质的还是抽象的，都是思维过程中的根本要素。没有它，思维便无从进行。

The sensed reality is the one that man can sense via one of his five senses, whether this reality were material or abstract. The material reality is like seeing the tree, hearing the sparrow’s voice, feeling through touch the fabric’s delicacy, smelling flowers’ fragrance and tasting honey’s flavour. The abstract reality is like courage, trustworthiness, cowardice and treachery that are sensed intellectually upon their manifest appearance. So one comprehends that the Muslim’s fighting of the enemy and being steadfast on it despite the enemy’s material and numerical superiority is courage, whereas his fleeing from the battlefield is cowardice. The sensed reality or one that can be sensed, whether material or abstract, is a fundamental element in the thinking process. Thought cannot be thought without it.

不可见之事（ghayb，即“mughayyabāt”）是指人在今世无法用任何感官感知的事物，例如天堂、火狱、宝座等。对这类事物的思考，不是通过感官进行的思考，而是通过确定可靠（qat’iyy）的信息进行的思考，例如《古兰经》和穆塔瓦提尔（mutawātir）的圣训。至于某些人凭空想象出的不可见之事，例如食尸鬼（Ughār）和以角顶着大地的公牛，专注于此类事物并不能称为思考，因为它们既不能被感官感知，也不能被感官确定地传达。它们只是没有实际根据的臆测和迷信，学生必须避免将自己的思考专注于此类事物。

The unseen matters (mugheebaat) that man cannot sense with any of his senses in the Dunya, e.g. Paradise, Hellfire, the Throne etc are not topics of thinking via the senses; rather they are topics of thought via information whose credibility is definitive (qat’iyy) like the Noble Qur’an and mutawatir Hadith. As for the unseen matters imagined by some e.g. Ugars (ghouls) and the bull carrying the earth upon its horns, preoccupying oneself with the like is not thinking since they are neither sensed nor conveyed definitively by the senses. They are (mere) speculation and superstition without reality, and students must avoid preoccupying their thinking with the like.

在理性的传达与通过听闻或阅读进行的知识学习过程中,传达者,即教师或课程设计者,必须运用思维的四个要素。因此,在向受教育者即“学生”进行讲授时,无论是口头还是书面,都须加以注意:如果学生此前未曾感知某一实际事物,就应当为其精确描绘该事实,使接受者仿佛亲身感知到这一实际。这需要汇集与该实际相关的一切信息,从而使其形象更加贴近学生。

In the process of rational address and intellectual learning via hearing or reading, the addressor namely the teacher or curriculum designer must use the four elements of thinking. So care must be taken when addressing the one being educated i.e. the “student”, whether orally or via writing, to precisely depict the reality for the student if he has not previously sensed it so that the recipient feels as if he perceives the reality. This is done via accumulating all information related to the reality so as to bring its image closer to the student.

教学和学习中理性交流与知识学习的首要工具是语言，包括其中的词语和句子、这些词语和句子所表示的意义，以及这些意义所承载的思想。如果教师和学生都能理解这些词语、句子及其意义所表示的思想，这些工具便能在教与学的过程中发挥作用。因此，教师和课程设计者都必须考虑学生的语言水平，使用学生能够理解的词语、句子和表达方式，以促进双方的思想交流。所谓思想交流，是指双方之间的相互交流，其中包含思维的四个要素。

The principal tool for rational address and intellectual learning in teaching or learning is language and the words and sentences it contains, the meanings that these words and sentences indicate, and the thoughts carried by these meaning. If the teacher and student comprehend these words, sentences and meanings with respect to the thoughts they indicate, these tools would be effective in the teaching and learning process. Accordingly, both the teacher and curriculum designer must take the student’s linguistic achievement into account and use words, sentences and compositions that they understand in order to facilitate the intellectual discourse between the two parties. By intellectual discourse we mean the mutual address between the two parties containing the four elements of thinking.

通过这种方法,书面或口头的文字会在学生的大脑中转化为思想(与它们在教师头脑中的样子相同),学生能够根据自己的语言能力将其表达出来,然后再依据自己的标准与之互动,例如合法与非法、对与错。

Using this method, written or verbal texts change into thoughts within the student’s brain (just as they exist for the teacher) that he is able to express according to his linguistic achievement, then interact with it according to his criteria e.g. halal and haram, right and wrong.

这种方法适用于传递或接受任何思想,无论这种思想是否与某种关于人生的特定观点直接相关,例如意识形态方面的思想,或与此无直接关联的思想,如数学科学。如果这些思想属于第一类,即它们与某种关于人生的特定观点直接相关,也就是说,它们是那些规范人与其主、与自身以及与他人之关系的思想,那么此类思想必须与伊斯兰的“阿吉达”(信仰)相联系。由此,教育者既要触动学生的情感,也要启发他的思想,并展示该思想与学生今世与后世生活的关系,使其确信该思想的正确性,并使之成为支配其行为的观念。如此一来,便能激发他对源自伊斯兰信仰所界定的特定观点之正确思想的热爱与奋发(iqdaam),使他怀着坚定与热忱去将其付诸实现。此外,对于那些与他的人生观相抵触、相对立的错误思想,应当激起他的憎恶与抵制(ih'jaam)之情,使他去与之斗争、加以反对。讲授与某一观点相关的理性文本,并不仅仅是局限于其字面含义;而是要理解文本,以便将其应用于相应的现实之中,使学生依据沙里尔(伊斯兰法)所规定的立场来对待它,无论是去践行还是避免。因此,他研习此类思想,是为了依照伊斯兰教法的规定来约束自己的行为。教育并非仅为智力上的消遣,而是为了塑造伊斯兰的人格,包括理智与性情,使其在一切言行中努力追求真主的喜悦。

This method is suitable to transmit or receive any thought, whether this thought is directly related to a specific viewpoint about life such as ideological thoughts, or not so related such as mathematical sciences. If the thoughts belong to the first category, meaning they are directly related to a specific viewpoint about life i.e. they are from the thoughts organising man’s relationship with his Lord, himself or others, such thoughts must be linked to the Islamic ‘aqeedah. Thereupon one addresses the student’s feeling along with addressing his thought as well as demonstrating this thought’s relationship with the student’s life in the Dunya and the Hereafter such that he becomes convinced of the correctness of the thought and it becomes a concept controlling his behavior. Thus this will stir up the feelings of love and mobilisation (iqdaam) towards the correct thoughts emanating from the specific viewpoint defined by the Islamic ‘aqeedah, and he moves to realise it with conviction and enthusiasm. In addition, his feelings of hate and resistance (ih’jaam) should be agitated against erroneous thoughts that contradict and oppose his viewpoint about life, so he moves to fight and oppose them. Teaching the intellectual text related to a viewpoint does not mean merely restricting oneself to its linguistic meaning; rather it means understanding the text so as to apply it upon its relevant reality in order that the the student adopts the Shar’a mandated stance towards it, whether by acting upon or abstaining from it. So he studies this type of thought to control his behaviour according to the Shari’ah rules. Education is not merely for the sake of intellectual amusement, rather it is meant to build the Islamic personality, in intellect and disposition, that strives to attain Allah’s pleasure in all its actions and statements.

然而，如果这些思想属于第二类，即不直接关乎某一特定观点的思想，例如物理学、化学、数学等，那么学习它们是为了使学生能够与真主为服务人类而制服的宇宙相互作用。

Whereas if the thoughts are of the second type i.e. thoughts not directly related to a specific viewpoint such as physics, chemistry, mathematics etc, they are studied to prepare the student to interact with the universe that Allah subjected to serve man.

他(swt)说:

He (swt) says:

﴿وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ﴾ “并且他为你们制服了天上和地上的一切，这全都出自他的恩赐。”[《嘉西叶》：13]

﴿وَسَخَّرَ لَكُمْ مَا يفِ السَّمَاوَا ي ت وَمَا يفِ الأَرْ ي ض يَ جَيعًا يمنْه ﴾ “And He has subjected to you, as from Him, all that is in the heavens and on earth” [Al-Jaathiya: 13].

而祂(SWT)说:

And He (swt) says:

﴿وَسَخَّرَ لَكُمْ اللَّيْلَ وَالنَّ هَارَ وَالشَّمْسَ وَا لْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ يبَِمْيريه ﴾ “And He has subjected to you the night and day, and the sun and moon, and the stars are in subjection by His command” [An-Nahl: 12].

﴿وَسَخَّرَ لَكُمْ اللَّيْلَ وَالنَّ هَارَ وَالشَّمْسَ وَا لْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ يبَِمْيريه ﴾ “And He has subjected to you the night and day, and the sun and moon, and the stars are in subjection by His command” [An-Nahl: 12].

作为一个有伊斯兰品格的穆斯林，他学习实证科学，是为了从中获益，并运用它来服务伊斯兰乌玛的利益和重大事务。知识并非为了知识本身而求取；而是为了让人依照伊斯兰的准则，从他在今世所学的思想与知识中获益。

The Muslim, as an Islamic personality, studies empirical sciences in order to derive benefit and employ it to serve the Islamic Ummah’s interests and vital issues. Knowledge is not sought for its own sake; rather, it is sought in order that man benefits from the thoughts and knowledge he learns in this life according to the Islamic rules.

他(swt)说:

He (swt) says:

﴿وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾ “你要借真主所赐予你的，去追求后世的住所，但不要忘记你在今世的那份。”[《古赛思》：77]

﴿وَابْ تَ ي غ فييمَا آتََكَ اللََُّّ الدَّارَ الآ ي خرَةَ وَلاَ تَنسَ نَ ي صيبَكَ يمنْ الدُّنْ يَا﴾ “Seek the home of the Hereafter with what Allah gave you, but do not forget your portion in this world” [Al-Qasas: 77].