Utamaduni (thaqafa) wa taifa lolote ndio uti wa mgongo wa uwepo wake na kuendelea kwake. Juu ya utamaduni huu ndipo ustaarabu (hadhara) wa Ummah unapojengwa, malengo yake na lengo lake yanapobainishwa, na namna yake ya maisha inapofafanuliwa. Watu wa Ummah wanaundwa na utamaduni huu katika chungu kimoja cha kuyeyusha, hadi Ummah ukajitofautisha na mataifa mengine. Utamaduni huu ni itikadi ya kiakili ('aqeedah) pamoja na kanuni, suluhisho na mifumo inayotokana na itikadi hiyo ya kiakili. Pia ni elimu na sayansi zilizojengwa juu yake, pamoja na matukio yanayohusiana na itikadi hiyo ya kiakili, kama vile mwenendo (Seerah) wa Ummah na historia yake. Iwapo utamaduni huu utafutiliwa mbali, Ummah huu, kama Ummah wenye utambulisho wake, ungetoweka; hivyo lengo lake na namna yake ya maisha vingebadilika, uaminifu wake ungehama, na ungeyumba katika njia yake kwa kufuata tamaduni za mataifa mengine.

The culture (thaqafa) of any nation is the backbone of its existence and survival. Based on this culture, the Ummah’s civilisation (hadhara) is founded, and its goals and objective are defined, and its way of life is defined. The individuals of the Ummah are moulded by this culture in one melting pot such that the Ummah becomes distinguished from the other nations. This culture is: The Ummah’s intellectual doctrine (‘aqeedah) and the rules, solutions and systems emanating from this intellectual doctrine. It is also the knowledge and sciences built upon it, as well as the events linked to this intellectual doctrine such as the Ummah’s conduct (Seerah) and history. If this culture is wiped out, this Ummah, as a distinct Ummah, would disappear; thus its objective and way of life would change, and its allegiance would shift, and it would stumble in its path following other nations’ cultures.

Utamaduni wa Kiislamu ni maarifa yanayochochewa na mafundisho ya kiakili ya Kiislamu. Hii ni bila kujali kama maarifa hayo yanajumuisha mafundisho ya Kiislamu kama elimu ya "tawheed"; au yanajengwa juu ya mafundisho ya kiakili kama fiqh (sheria ya Kiislamu), tafsiri ya Qur'an (tafseer), na Hadithi za Mtume (hadith); au kama ni sharti la kuelewa kanuni zinazotokana na mafundisho ya kiakili ya Kiislamu, kama maarifa yanayohitajika kwa ijtihaad (juhudi za kielimu) katika Uislamu, kama vile elimu ya lugha ya Kiarabu, uainishaji wa Hadithi za Mtume (mustalah al-hadith), na elimu ya misingi ya fiqh (Usul). Yote haya ni utamaduni wa Kiislamu kwa sababu mafundisho ya kiakili ya Kiislamu ndiyo chanzo cha utafiti wake. Vilevile, historia ya Umma wa Kiislamu ni sehemu ya utamaduni wake kutokana na yale inayoyahifadhi ya habari kuhusu ustaarabu wake (hadhara), watu (rijal), viongozi na wanazuoni. Historia ya Waarabu kabla ya Uislamu si sehemu ya utamaduni wa Kiislamu, ilhali mashairi ya Waarabu kabla ya Uislamu yanaweza kuchukuliwa kuwa sehemu ya utamaduni huu kutokana na ushahidi unaomo ndani yake unaosaidia kuelewa maneno na sarufi ya lugha ya Kiarabu, na hivyo kusaidia katika kufanya ijtihaad, tafsiri ya Qur'an na kuelewa Hadithi.

The Islamic culture is the knowledge (ma’arif) stimulated by the Islamic intellectual doctrine. This is regardless whether this knowledge includes the Islamic doctrine like the science of “tawheed”; or is built upon the intellectual doctrine such as jurisprudence (fiqh), exegesis (tafseer) of the Qur’an, and the Prophetic traditions (hadith); or whether it is a prerequisite to understand the rules emanating from the Islamic intellectual doctrine such as the knowledge required for ijtihaad (scholarly exertion) in Islam, such as the sciences of the Arabic language, classification of the Prophetic traditions (mustalah al-hadith), and the science of the foundations of jurisprudence (Usul). All of this is Islamic culture because the Islamic intellectual doctrine is the motive for its research. Similarly the history of the Islamic Ummah is a part of its culture due to what it contains of news about its civilization (hadhara), men (rijal), leaders and scholars. Pre-Islamic Arab history is not part of Islamic culture whereas pre-Islamic Arab poetry can be considered part of this culture due to what it contains of evidences that help understanding of the words and syntax of the Arabic language, and consequently help in the making of ijtihaad, tafseer of the Qur’an and understanding hadith.

Utamaduni wa Ummah huunda tabia ya watu wake binafsi. Huunda akili ya mtu binafsi na mbinu yake ya kuhukumu mambo, kauli na vitendo, kama vile unavyounda mielekeo yake, na hivyo huathiri fikra yake, nafsiyya yake (hali ya nafsi) na mwenendo wake (sulook). Kwa hiyo, kuhifadhi na kueneza utamaduni wa Ummah katika jamii ni miongoni mwa majukumu makuu ya Dola. Umoja wa Kisovieti kihistoria uliwalea watoto wake juu ya utamaduni wa Kikomunisti, na ulijaribu kuzuia kuingia kwa fikra za kibepari au za Kiislamu katika utamaduni wake. Magharibi yote iliwalea watoto wake juu ya utamaduni wake wa kibepari unaojengwa juu ya kutenganisha dini na maisha. Ilipanga na kuanzisha maisha yake juu ya msingi huo, na ikaendesha vita, kama inavyoendelea kufanya leo, ili kuzuia utamaduni wa Kiislamu usiingie katika itikadi na utamaduni wake. Dola ya Kiislamu ilijitahidi kupandikiza utamaduni wa Kiislamu kwa watoto wake, na ilimzuia yeyote kuhubiri ndani ya dola fikra zisizojengwa juu ya itikadi ya kifikra ya Kiislamu ndani ya Dola. Dola pia ilibeba utamaduni wake hadi kwenye dola nyingine na mataifa mengine kupitia Da'wah na Jihad. Hili litaendelea hadi Allah (SWT) arithi ardhi na aliyo juu yake (yaani hadi Siku ya Kiyama).

The Ummah’s culture creates the character of its individuals. It moulds the individual’s intellect and his method of judging things, statements and actions just as it moulds his inclinations, thereby influencing his mentality, disposition (nafsiyya) and behaviour (sulook). Thus, the preservation and spread of the Ummah’s culture in the society is among the chief responsibilities of the State. The Soviet Union historically fostered its children upon Communist culture and attempted to prevent any infiltration of capitalist or Islamic thought into its culture. The entire West nurtured its children upon its capitalist culture that is built upon separation of religion from life. It organised and founded its life upon that basis, and waged wars -as it continues to do so today - to prevent the Islamic culture from penetrating its doctrine and culture. The Islamic State endeavoured to implant the Islamic culture into its children and prevented anyone from calling within the state for any thought not built upon the Islamic intellectual doctrine within the State. The state also carried its culture to other States and nations via Da’wah and Jihad. This will continue until Allah inherits the earth and whoever resides on it (i.e. until the Day of Judgement).

Miongoni mwa dhamana muhimu zaidi za kuhifadhiwa kwa utamaduni wa Ummah ni utamaduni huo kukaririwa mioyoni mwa watoto wake na kuhifadhiwa katika vitabu, pamoja na Ummah kuwa na Dola inayoutawala na kuyasimamia mambo yake kwa mujibu wa kanuni na misingi inayotokana na fikra ya kimsingi ya utamaduni huu.

Among the most important guarantees of the preservation of the Ummah’s culture is that its culture be memorised in the hearts of its children and preserved in books, together with the Ummah having a State ruling over it and taking care of its affairs according to the rules and canons emanating from the intellectual doctrine of this culture.

Elimu ni njia ya kuhifadhi utamaduni wa Ummah mioyoni mwa watoto wake na katika kurasa za vitabu vyake, iwe ni elimu rasmi au elimu isiyo rasmi. Mtaala wa elimu rasmi ni elimu inayosimamiwa na mifumo na kanuni zilizopitishwa na Dola, huku Dola ikiwajibika kuitekeleza, kwa mfano kwa kuweka umri wa kuanza masomo, masomo yatakayofundishwa, na mbinu ya kufundisha. Mtaala wa elimu isiyo rasmi, kwa upande mwingine, unaachwa kwa Waislamu kuufundisha majumbani, misikitini, katika klabu, kupitia vyombo vya habari, machapisho ya kipindi maalum n.k., bila kuwekwa chini ya mpangilio na kanuni za mtaala wa elimu. Katika hali zote mbili, hata hivyo, Dola inawajibika kuhakikisha kwamba mawazo na maarifa yanayofundishwa either yanatokana na msingi wa fikra za Kiislamu au yamejengwa juu yake. Hapa tunawasilisha misingi ya mtaala wa elimu katika Dola ya Khilafah.

Education is the method to preserve the Ummah’s culture in the hearts of its children and the pages of its books, whether it is a formal or non-formal education curriculum. The education curriculum means education regulated by State adopted systems and canons, with the State responsible for implementing it e.g. setting the starting age, subjects of study and education method. Whereas non-formal education curriculum is left to Muslims to teach in homes, mosques, clubs, via media, periodical publications etc without being subjected to the organisation and canons of the education curriculum. In both cases, however, the State is responsible to ensure that the thoughts and knowledge (being taught) either emanate from the Islamic intellectual doctrine or are built upon it. We present herein the foundations of the education curriculum in the Khilafah State.