Ya kamata a bambanta tsakanin ilimomin gwaji (na zahiri) kamar lissafi a gefe guda, da ilimomin al'adu a gefe guda. Ana koyar da ilimomin gwaji da duk abin da ke da alaƙa da su bisa ga bukata, kuma ba a takaita su ga wani mataki na ilimi ba. Dangane da ilimomin al'adu kuwa, ana koyar da su a matakin firamare da sakandare bisa wata manufa ta musamman wadda ba ta sabawa tunanin Musulunci da dokokinsa ba. A matakin manyan makarantu kuma, ana nazarin waɗannan ilimomin al'adu kamar sauran ilimomi, muddin ba su kai ga karkata daga manufar tsarin ilimi da burinsa ba.

A distinction should be drawn between the empirical sciences such as mathematics on the one hand and the cultural sciences on the other. The empirical sciences and all that is related to them are taught according to the need and are not restricted to any stage of education. As for the cultural sciences, they are taught at the primary and secondary levels according to a specific policy which does not contradict Islamic thoughts and rules. In higher education, these cultural sciences are studied like other sciences provided they do not lead to a departure from the education policy and its goal.

Dalilinsa shi ne gabaɗayan dalilan da suke halatta koyon ilimi, domin sun ƙunshi dukkan ilimi, saboda haka yana halatta ga Musulmi ya koyi dukkan ilimi. Sai dai koyon wasu ilimin yana kaiwa ga karkacewar akidu, ko raunin ‘Aqeedah, don haka waɗannan nau'ikan ilimi an haramta koyar da su muddin suna haifar da hakan, kuma idan wannan tasirin ya ɓace, to zai halatta a koye su, bisa ƙa'idar: “Idan wani nau'i na abin da aka halatta yana kaiwa ga cuta, to nau'in kaɗai ake haramtawa, sauran abin kuma ya kasance halal”.

Its evidence is the generality of the evidences which permit learning knowledge, since they encompass all knowledge, and so it is permitted for the Muslim to learn all knowledge. However, learning some knowledge leads to deviation of the beliefs, or weakness in the ‘Aqeedah and so these types of knowledge are forbidden from being taught as long as they result in that, and if they lost that effect then it would be permitted to learn it, applying the principle: “If one type of a permitted thing leads to a harm, only that one is prohibited, and the thing remains permitted”.

Saboda haka, nassoshin gama-gari da ke halatta koyo da ka'idar Shari'ah su ne hujjar wannan labarin.

Accordingly, the general evidences which permit learning and the Shari’ah principle are the proof for this article.

Tun da aka san cewa abin da ke haifar da karkata da raunin akida yana shafar yara cikin sauƙi, saboda haka an haramta koyar da wani abu daga irin waɗannan ilimai a matakan firamare da sakandare. Amma a manyan makarantu, ana koyar da ilimai kamar falsafa da duk wani abu makamancin haka, don a karyata su a nuna ƙaryarsu, kuma ba a koyar da komai daga waɗannan fannoni ba tare da an koyar da karyatawarsa da rashin ingancinsa tare da shi. Alkur'ani mai girma yana ambaton ra'ayoyi da akidun wasu, amma ana ambaton su ne domin a bayyana rashin ingancinsu da kuma ƙin su. Haka nan, idan aka tsara tsarin karatu, ana tsara irin waɗannan darussa a manyan makarantu domin a karyata su a bayyana ƙaryarsu.

Since learning what causes a deviation and weakness in the beliefs easily influences children, it is, therefore, prohibited to teach anything of these types of knowledge in the primary and secondary stages of education. As for higher education, then knowledge such as philosophy and anything similar are taught, in order to refute them and show their falsehood, and nothing from these subjects is taught without also teaching its refutation and invalidity alongside it. The noble Quran mentions the ideas and beliefs of others, but they are mentioned in order to explain their invalidity and to reject them. And in the same way, when the educational programme is drafted, these types of subjects are drafted in higher education in order to refute them and explain their falseness.