Waislamu waliona maisha yao kuwa ni kwa ajili ya Uislamu pekee, na kuwepo kwao kuwa ni kwa kusudi la kubeba Da'wah ya Kiislamu pekee. Uislamu ulikuwa ndio msingi pekee wa umoja wao na sababu ya kufufuka kwao. Ndio chanzo pekee cha heshima yao, utukufu wao na matumaini yao. Ndiyo maana nafsi zao na akili zao zikamilikiwa nao, hivyo wakajitolea kwake na kuanza kuusoma na kuufahamu. Walijitolea kwa Qur'ani, kuifahamu na kuifafanua. Walijitolea kwa Hadithi, kuzipokea na kuzikusanya. Wakaanza kuchambua hukumu zinazotatua matatizo ya watu. Pia walifuatilia habari za Mtume ﷺ na vita zake, wakizihifadhi na kuzipokeza. Walijishughulisha na safari za kijeshi (maghazi), na ushindi, kwa kuzirekodi na kuzipokeza. Kuchanganyika kwa Waarabu na wasio Waarabu katika ushindi kulisababisha kuharibika kwa matamshi ya Kiarabu, kwa wale waliofanywa Waarabu na pia kwa Waarabu wenyewe. Kwa kuwa Qur'ani haiwezi kufahamika bila lugha ya Kiarabu, Waislamu walijitolea kwa lugha ya Kiarabu, kuisoma, kuifafanua na kuweka kanuni (za sarufi), na kusoma mambo ya zama za kijahiliya.

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)

ushairi na desturi za Waarabu, hotuba zao na vipindi vyao, ili kuelewa Kitabu cha Allah na Sunnah ya Mtume wa Allah ﷺ. Watu wa dini nyingine walipoingia katika Uislamu bado walikuwa na tamaduni za kiakili na walibeba athari za mawazo ya kufuru, na mapambano ya kiakili kati ya Waislamu na maadui wa Uislamu yalipoanza, walijitolea kwa sayansi za kiakili, wakizisoma ili kueleza ‘aqīdah ya Uislamu kwa watu na kuithibitisha kwa dalili za kiakili. Aina za taalumaziligawanywa katika matawi, na taaluma za Kiislamu zikawa na aina nyingi kutokana na hilo. Zilishughulikia mambo mengi, na zikazidi kunawiri kila mara ushindi ulipopanuka zaidi na kila mara watu walipoingia katika dini ya Allah. Dola ya Kiislamu ilipokuwa kubwa, na jambo la kuzingatia nchi zilizokombolewa likapewa kipaumbele kuliko jambo la ushindi, Waislamu wengi walianza kujitolea katika utafiti wa taaluma, sayansi, masomo na uchunguzi wa kina. Utamaduni wa Kiislamu wenye pande nyingi ukaundwa miongoni mwa Waislamu; watu walijitolea kuujifunza mradi tu ulitumikia Uislamu na kuinua hadhi ya Waislamu. Kwa ujumla, Waislamu walipendezwa tu na utamaduni huu na si na tamaduni nyingine, licha ya kupendezwa kwao na ulimwengu katika suala la sayansi na viwanda. Kila msomi, bila kujali aina ya utamaduni aliobobea, na kila mwandishi, bila kujali mwelekeo wake wa kifasihi, na hata kila mwanahisabati, mwanasayansi au fundi, bila kujali njia yake, walilelewa kwanza na utamaduni wa Kiislamu, kisha wakajifunza mambo mengine. Kuhusu baadhi ya wanazuoni waliojulikana sana kwa sayansi kama Muhammad ibn al-Hasan katika hisabati, Ibn Batuta katika jiografia, Ibn al-Athir katika historia, Abu Nuwas katika ushairi n.k., umaarufu huu hauma'anishi kwamba walisoma sayansi waliyojulikana nayo peke yake. Badala yake, wao na wengine kama wao walisoma utamaduni wote wa Kiislamu kisha wakageukia tawi moja la elimu na kujulikana kwalo, huku wakiwa wameshika pia matawi mengine ya utamaduni wa Kiislamu. Kwa upande wa utamaduni huu wa Kiislamu, ulikuwa na mada ambazo ni msingi kwa utamaduni huo, kwa sababu maana zilizotajwa ndani yake ndizo alizokusudiwa Muislamu, kama vile tafsiri ya Qur'ani (tafsīr), hadīth, Sīrah, historia, fiqhi, misingi ya fiqhi (usul al-fiqh) na tawhīd. Pia una vitu ambavyo ni zana za kuelewa mada hizo za msingi, kama vile elimu ya lugha ya Kiarabu na mantiki (mantiq). Waislamu walijitolea kwa yote haya, na kwa kuwa elimu zinazotumika kama zana ni njia ya kuelewa maana kuu zilizokusudiwa, basi kinachopaswa kulengwa ni kujua maana zilizokusudiwa. Kwa hiyo, tutajizuia kutoa muhtasari wa tafsīr, hadīth, Sīrah, historia, fiqhi, misingi ya fiqhi (usul al-fiqh) na tawhīd, ili kutoa mfano mfupi wa kila moja.

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.