Kuhimiza masomo ya utamaduni wa Kiislamu hakumaanishi kuwazuia Waislamu kusoma utamaduni huo peke yake. Kwa kweli, kinachokusudiwa ni kwamba utamaduni huo ufanywe msingi wa kulea, wa kufundisha, na msingi wa kuruhusu kusoma tamaduni nyingine na elimu nyingine. Muislamu ana haki ya kujifunza chochote anachotaka kutoka katika tamaduni nyingine, na kujifunza elimu zinazomvutia. Hata hivyo, utu wa Kiislamu (shakhsiyya islamiyya) ndio lazima uwe kanuni ya msingi ambayo upatikanaji wa utamaduni wowote unazunguka. Waislamu walijitahidi kuwafundisha watoto wao utamaduni wa Kiislamu kwanza, na ni baada tu ya kuhakikishwa kuwa utamaduni huu umeimarika akilini mwao ndipo walipofungua milango ya kusoma tamaduni nyingine. Na ni njia hii ya kujifunza pekee inayoufanya utu wa Kiislamu ubaki wa Kiislamu na si mwingine, wenye sifa mahususi zinazoutofautisha na utu mwingine wa kibinadamu.

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.

Inahitajika, wakati wa kuchukua kutoka tamaduni zisizo za Kiislamu, kwamba jambo hilo lisichukuliwe isipokuwa baada ya kuridhika kwamba utamaduni wa Kiislamu umeimarika na umejikita kwa kina akilini. Hili halihitajiki kwa sayansi, kwa sababu sayansi hazina uhusiano na utamaduni wa Kiislamu kwa kuwa ni za ulimwengu wote. Ni lazima Waislamu waendelee kujitahidi kwa bidii yote katika njia ya kujifunza sayansi, kwani ni miongoni mwa njia za maisha. Hata hivyo, inapaswa kuzingatiwa kwamba katika kufundisha sayansi, matokeo yake yanapaswa kulingana na mtazamo wa Uislamu ili yaimarishe ‘aqīdah (itikadi) na wala yasitikise imani ya watu ndani yake. Nadharia au sheria ya kisayansi inapopingana na maandishi ya Qur’ān ambayo ni thabiti kwa maana na usahihi, basi haichukuliwi, wala somo lolote la kujifunza halikubaliwi, kwa kuwa ni la dhana (ẓannī) na Qur’ān ni yenye uhakika (qaṭ‘ī). Kwa mfano, nadharia ya Darwin kuhusu asili ya binadamu inapingana na maandishi ya Qur’ān kuhusu uumbaji wa Adam , kwa hiyo nadharia hii inakataliwa kwa sababu inapingana na Qur’ān. Ingawa Uislamu haukuifanya Qur’ān kuwa msingi wa kupata maarifa ya kisayansi, ni lazima ifahamike kwamba sayansi hizi hazipaswi kupingana na ‘aqīdah (itikadi) ya Kiislamu.

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).

Kwa kifupi, ‘aqīdah ya Kiislamu (imani) lazima izingatiwe kikamilifu wakati wa kupokea tamaduni na sayansi, kwa kuifanya haiba ya Kiislamu kuwa msingi wa kwanza katika kupata tamaduni yoyote, huku ikihakikishwa kwamba sayansi hazipingani na haiba ya Kiislamu wakati wa kupata maarifa ya kisayansi. Ni kuzingatia huku ndiko kutakakodumisha uwepo wa haiba ya Kiislamu kwa Waislamu, na kufanya utamaduni wa Kiislamu uathiri tamaduni nyingine, na kuhakikisha unaendelea kuwa utamaduni wa Kiislamu unaotofautika na tamaduni nyingine zote duniani. Kikitoweka kuzingatia huku na Waislamu wakawa wazembe kukihusu, watapata tamaduni nyingine kwa msingi usio wa Uislamu. Hawatachukua ‘aqīdah ya Kiislamu kuwa kipimo wanapochukua sayansi. Hili litasababisha hatari dhahiri kwa haiba ya Kiislamu, na hata kwa Ummah wote wa Kiislamu, ikiwa litaendelea katika njia hii kwa kipindi cha kizazi kimoja au zaidi.

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.