Ƙarfafa karatun al'adun Musulunci ba yana nufin takura wa Musulmi ga nazarin su kaɗai ba. A zahiri, abin da ake nufi shi ne a mai da shi tushen tarbiyya da koyarwa, kuma a mai da shi dalilin halaccin nazarin sauran al'adu da kimiyyoyi. Musulmi yana da 'yancin koyon duk abin da yake so daga al'adu, kuma ya koyi ilimomin da suke burge shi. Duk da haka, shakhsiyya islamiyya (halin Musulunci na mutum) dole ne ya zama ginshiƙin da duk wani koyon al'ada ke juyawa a kansa. Musulmai sun yi ƙoƙari wajen koyar da 'ya'yansu al'adun Musulunci da farko, kuma bayan sun tabbata cewa wannan al'ada ta tabbata a zukatansu ne kawai suke buɗe ƙofofin nazarin sauran al'adu. Kuma wannan hanyar koyo ce kaɗai ke sa shakhsiyyar Musulmi ta kasance ta Musulunci, ba wata ba, mai halaye na musamman waɗanda ke bambanta ta da sauran shakhsiyyoyin ɗan adam.

Encouraging the study of Islamic culture does not mean restricting the Muslims to its study alone , infact, what is meant is that it should be made the basis for culturing, teaching, and the basis for the permissibility of studying other cultures and sciences. The Muslim has the right to learn whatever he wants from the cultures and learn the sciences that appeal to him. However, the Islamic personality (shakhsiyya islamiyya) must be the basic premise around which the acquisition of any culture revolves. The Muslims endeavoured to teach their sons the Islamic culture first and only after they were assured that this culture was consolidated in their minds did they open the doors to the study of other cultures. And it is only this method of learning which keeps the Islamic personality Islamic and none other, having specific attributes which distinguish it from the other human personalities.

Ya zama wajibi, idan ana karɓar abubuwa daga al'adu marasa na Musulunci, kada a karɓa sai bayan an tabbatar cewa al'adar Musulunci ta kafu kuma ta tushu sosai a zukata. Wannan sharadi ba a sanya shi ga ilimomi ba, domin ilimomi ba su da alaƙa da al'adar Musulunci, saboda suna na duniya baki ɗaya. Yana da muhimmanci Musulmi su ci gaba da himma sosai a hanyar koyon ilimomi, domin su na ɗaya daga cikin hanyoyin rayuwa. Duk da haka, ya kamata a lura cewa a game da koyar da ilimomi, sakamakonsu ya dace da ra'ayin Musulunci, don su ƙarfafa 'aqīdah (akida) ba don su girgiza amincin mutane a cikinta ba. Idan wata ka'ida ko doka ta kimiyya ta saɓa da nassin Alƙur'ani wanda ma'anarsa da ingancinsa tabbatattu ne, to ba a karɓar ta, haka kuma ba a karɓar wani abin koyo da ya saɓa da shi, domin ita (ka'idar kimiyyar) zanni ce (ba tabbatacciya ba), Alƙur'ani kuwa qat'i (tabbatacce) ne. Misali, ka'idar Darwin game da asalin ɗan Adam ta saɓa da nassin Alƙur'ani game da halittar Adam ﷺ, saboda haka an ƙi wannan ka'ida domin ta saɓa da Alƙur'ani. Ko da yake Musulunci bai sanya Alƙur'ani a matsayin tushen samun ilimin kimiyya ba, amma dole a lura cewa waɗannan ilimomi bai kamata su saɓa wa 'aqīdar Musulunci ba.

It is required, when taking from non-Islamic cultures that it is not taken except after becoming satisfied that the Islamic culture has been consolidated and has become deep rooted in the minds. This is not stipulated for sciences because sciences do not have a bearing on the Islamic culture since they are universal. It is essential that Muslims continue to persevere with utmost effort in the path of learning sciences since they are from the means of life. It should be noted however, with regards to the teaching of sciences that its results should concur with the viewpoint of Islam so that it strengthens the ‘aqīdah (creed) and not shake peoples conviction in it. When a scientific theory or law contradicts the text of the Qur’ān which is definite in meaning and authenticity then it is not taken and nor is any topic of learning adopted since it is speculative (zanni) and the Qur’ān is definite (qat’i). For example, Darwin’s theory regarding the origin of human beings contradicts the text of the Qur’ān with respect to the creation of Adam , therefore, this theory is rejected because it contradicts the Qur’ān. Even though Islam did not make the Qur’ān a basis of acquiring scientific knowledge however it must be noted that these sciences should not contradict the Islamic ‘aqīdah (creed).

A takaice dai, dole ne a bi akidar Musulunci (ʿaqīdah) gaba ɗaya idan ana karɓar al'adu da ilimomi, ta hanyar sanya shaxsiyar Musulunci a matsayin ginshiƙin farko a duk wani karɓar al'ada, tare da tabbatar da cewa ilimomin ba sa saɓa wa shaxsiyar Musulunci yayin karɓar ilimin kimiyya. Wannan riƙo ne zai kiyaye kasancewar shaxsiyar Musulunci a cikin Musulmai, ya sa al'adar Musulunci ta yi tasiri a kan sauran al'adu, kuma ya tabbatar da ci gabanta a matsayin al'adar Musulunci wadda ta bambanta da sauran al'adun duniya. Idan wannan riƙo ya ɓace kuma Musulmai suka yi sakaci a kansa, za su karɓi wasu al'adu bisa tushen da ba Musulunci ba. Ba za su ɗauki akidar Musulunci a matsayin ma'auni ba wajen karɓar ilimomi. Wannan zai haifar da wata bayyananniyar haɗari ga shaxsiyar Musulunci, ma'ana ga dukkan al'ummar Musulmi baki ɗaya, idan ya ci gaba a wannan hanya har tsawon zamani ɗaya ko fiye.

In short, the Islamic ‘aqīdah (creed) must be adhered to completely when provided with cultures and sciences by making the Islamic personality the basic premise in acquiring any culture making sure that the sciences do not contradict the Islamic personality when acquiring scientific knowledge. It is this adherence which will maintain the presence of the Islamic personality in the Muslims and make the Islamic culture affect other cultures and ensure its continuation as an Islamic culture which is distinguished from the rest of the cultures of the world and when this adherence vanishes and the Muslims become negligent regarding it they will acquire other cultures on a basis other than Islam. They will not take the Islamic ‘aqīdah (creed) as a benchmark when taking the sciences. This will lead to the presence of an evident danger on the Islamic personality, infact on the whole Muslim Ummah if it continues in this path for a period of a generation or more.