Musulmai sun ɗauki rayuwarsu a matsayin kawai saboda Musulunci, kuma wanzuwarsu a matsayin kawai don ɗaukar Kiran Musulunci. Musulunci shi ne tushe kaɗai na haɗin kansu, kuma dalilin farfaɗowarsu. Shi ne kaɗai tushen martabarsu, ɗaukakarsu da begensu. Shi ya sa rayukansu da hankalinsu suka mallaku da shi, suka sadaukar da kansu gare shi, suka fara nazarinsa da fahimtarsa. Sun sadaukar da kansu ga Alƙur'ani, ga fahimtarsa da bayaninsa. Sun sadaukar da kansu ga hadisai, ga isar da su da tattara su. Suka fara fitar da hukunce-hukuncen da ke warware matsalolin mutane. Sun kuma bibiyi labarai game da Annabi ﷺ da yaƙe-yaƙensa, suna haddace su suna isar da su. Sun mai da hankali ga yaƙe-yaƙen soji (maghazi) da fatawoyi, suna rubuta su suna isar da su. Gauraya tsakanin Larabawa da waɗanda ba Larabawa ba a cikin fatawoyi ya haifar da lalacewar furucin Larabci a tsakanin jama'ar da aka mayar da su Larabawa da kuma tsakanin Larabawa kansu, kuma tunda ba a iya fahimtar Alƙur'ani ba tare da harshen Larabci ba, Musulmai suka sadaukar da kansu ga harshen Larabci, suna nazarinsa, suna bayaninsa, suna kafa ƙa'idoji (na nahawu) da kuma nazarin zamanin jahiliyya.

The Muslims saw their lives as only for the sake of Islam and their existence as only for the purpose of carrying the Islamic Call. Islam was the only basis for their unity and reason for their revival. It is the only source of their dignity, glory and hope. This is why their souls and minds became possessed by it, so they devoted themselves to it and embarked upon studying it and understanding it. They dedicated themselves to the Qur’ān, to its understanding and explanation. They devoted themselves to the ahadīth, to its transmission and collection. And they began to deduce rules which solved the problems of people. And they pursued reports about the Prophet  and his campaigns, memorising them and transmitting them. They gave their attention to the military expeditions (maghazi), conquests, by documenting them and transmitting them. The mixing of Arabs with non-Arabs in the conquests led to a corruption in the pronunciation of Arabic by the Arabized population and by the Arabs and since the Qur’ān cannot be understood without the Arabic language, the Muslims devoted themselves to the Arabic language, studying it, explaining it and putting down principles (for grammar) and studying the jahili (pre-islamic)

waƙoƙi da al'adun Larabawa, jawabansu da zamanunsu domin fahimtar Littafin Allah da Sunnar Manzon Allah ﷺ. Lokacin da mutanen wasu addinai suka shiga Musulunci, sun riƙe al'adunsu na hankali, kuma suna ɗauke da alamomin tunanin kafirci. Sa'ad da gwagwarmayar hankali tsakanin Musulmi da maƙiyan Musulunci ta faru, sun sadaukar da kansu ga ilimomin hankali, suna nazarinsu don bayyana aƙidar Musulunci ga mutane da kuma tabbatar da ita da hujjojin hankali. An raba nau'ukan ilimomi zuwa rassa, don haka ilimomin Musulunci suka bambanta. Sun yi magana a kan abubuwa da dama, kuma sun ƙara wadatuwa duk lokacin da fitinoni suka faɗaɗa, suna bunƙasa duk lokacin da mutane suka karɓi addinin Allah. Sa'ad da daular Musulunci ta yi girma, kuma aka fi mai da hankali kan ƙasashen da aka buɗe fiye da faɗa, Musulmi da yawa sun fara sadaukar da kansu ga bincike a cikin ilimomi, kimiyya, darasi da zurfafa nazari. Al'adar Musulunci mai fuskoki da dama ta samu siffa a tsakanin Musulmi; mutane sun sadaukar da kansu wajen koyonta muddin tana hidima ga Musulunci kuma tana ɗaukaka matsayin Musulmi. Gabaɗaya, Musulmi suna sha'awar wannan al'ada ne kawai, ba ga sauran al'adu ba, duk da sha'awarsu ga duniya ta fuskar kimiyya da masana'antu. Kowane malami, duk irin al'adar da ya ƙware a cikinta, da kowane marubuci, duk irin tafarkin adabinsa, har ma da kowane masanin lissafi, masanin kimiyya ko sana'a, da farko al'adar Musulunci ce ta wayi gari, sannan suka koyi wasu abubuwa. Amma wasu malamai da suka shahara a wata kimiyya kamar Muhammad ibn al-Hasan a lissafi, Ibn Batuta a ƙasa-ƙasa, Ibn al-Athir a tarihi, Abu Nuwas a waƙa da sauransu, wannan shahara ba ta nufin cewa sun yi karatun kimiyyar da suka shahara a cikinta kawai ba. A'a, su da sauran irinsu sun yi nazarin dukkan al'adun Musulunci, sannan suka juya zuwa wani fannin ilimi suka shahara a cikinsa, alhali kuma sun fahimci sauran fannonin al'adun Musulunci. Dangane da wannan al'adun Musulunci kuwa, ya ƙunshi batutuwan da suke ginshiƙi ga al'adun, domin ma'anonin da aka ambata a cikinsu su ne abin da aka nufa ga Musulmi, kamar tafsiri, hadisi, Siyar, tarihi, fiqhu (shari'a), usulul fiqhi (tushen shari'a) da tauhidi, kuma ya ƙunshi abin da ainihin kayan aiki ne don fahimtar waɗannan batutuwa na ginshiƙi, kamar ilimomin harshen Larabci da ilimin ma'ana (mantiq). Musulmi sun sadaukar da kansu ga dukkan waɗannan, kuma tunda ilimomin da ke aiki a matsayin kayan aiki hanya ce ta fahimtar ma'anonin ginshiƙi da aka nufa, to ya kamata a nufi sanin ma'anonin da aka nufa. Saboda haka, za mu takaita kanmu ga gabatar da taƙaitaccen bayani game da tafsiri, hadisi, Siyar, tarihi, fiqhu, usulul fiqhi da tauhidi, don ba da ɗan takaitaccen misali na kowane ɗaya daga cikinsu.

poetry and the traditions of the Arabs, their speeches and periods in order to understand the Book of Allah  and the Sunnah of the Messenger of Allah . When the people of other religions entered into Islam they still possessed intellectual cultures and carried traces of kufr thoughts, and when the intellectual stuggle between the Muslims and the enemies of Islam took place they dedicated themselves to the rational sciences, studying them to explain the ‘aqīdah of Islam to the people and demonstrate it with the rational evidence. The types of disciplines were divided into branches and the Islamic disciplines became diversified as a result. They dealt with many things and came to be enriched every time the conquests expanded even further and developed each time people embraced the deen of Allah . When the Islamic state became vast and the aspect of concentrating on the countries that had been opened was preferred over the aspect of conquest, many Muslims began to devote themselves in research in the disciplines, sciences, lessons and in-depth study. A multi-faceted Islamic culture took shape among the Muslims; the people dedicated themselves to learning it so long as it served Islam and elevated the position of Muslims. Generally, the Muslims were only interested in this culture and not in other cultures despite their interest in the universe in terms of science and industry. Each scholar, whatever type of culture he specialised in, and every writer whatever his literary orientation and even every mathematician, scientist or craftsman whatever his path, they were cultured first by the Islamic culture, then they learnt other things. As for some scholars who became famous for science like Muhammad ibn al-Hasan in mathematics, Ibn Batuta in geography, Ibn al-Athir in history, Abu Nuwas in poetry etc. This fame does not imply that they only studied the science for which they became famous. Rather, they and others like them studied all of the Islamic culture and then turned to a branch of knowledge and became famous for it while they had grasped the rest of the branches of Islamic culture as well. As for this Islamic culture, it contained topics that were fundamental to the culture because the meanings mentioned in them is what was intended for the Muslim, like tafsīr, hadīth, Sīrah, history, jurisprudence (fiqh), foundations of jurisprudence (usul al-fiqh) and tawheed and it contains what are actually tools for understanding those topics that are fundamental, like the sciences of the Arabic language and logic (mantiq). The Muslims devoted themselves to all of these and since the sciences serving as tools are a means of understanding the intended fundamental meanings then the knowledge of the intended meanings is what should be aimed at. Therefore, we shall restrict ourselves to presenting a glimpse of the tafsīr, hadīth, Sīrah, history, jurisprudence (fiqh), foundations of jurisprudence (usul al-fiqh) and tawheed in order to give a brief illustration of each.