Har bir millatning madaniyati (thaqafa) uning mavjudligi va omon qolishining asosi hisoblanadi. Ushbu madaniyat asosida ummatning tamaddуни (hadhara) qurilib, uning maqsad va gayesi belgilanadi hamda uning hayot tarzi aniqlanadi. Ummatning shaxslari ushbu madaniyat orqali bir qozonda erib, shakllanadi, shu tufayli ummat boshqa millatlardan ajralib turadi. Bu madaniyat quyidagilardan iborat: ummatning aqidaviy mafkurasi ('aqeedah) va shu aqidaviy mafkuradan kelib chiqadigan qoidalar, yechimlar va tizimlar. Shuningdek, unga asoslangan ilm va fanlar, hamda shu aqidaviy mafkura bilan bog'liq voqealar, jumladan ummatning siyrati (Seerah) va tarixi ham shu madaniyatga kiradi. Agar bu madaniyat yo'q qilinsa, bu ummat alohida ummat sifatida yo'qolib ketadi; uning maqsadi va hayot tarzi o'zgaradi, sadoqati boshqa tomonga og'adi va u boshqa millatlarning madaniyatiga ergashib, yo'ldan adashadi.

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.

Islom madaniyati — Islomiy aqliy ta’limot tomonidan rag‘batlantirilgan ma’rifatdir. Bu ma’rifat Islomiy ta’limotning o‘zini, masalan, “tavhid” ilmini o‘z ichiga olsinmi yoki aqliy ta’limot asosida qurilgan bo‘lsinmi, masalan, fiqh, Qur’on tafsiri va Payg‘ambar hadislari kabi fanlar, yoki Islomiy aqliy ta’limotdan kelib chiqadigan qoidalarni tushunish uchun zarur bo‘lgan bilimlar bo‘lsinmi, masalan, ijtihod (ilmiy harakat) uchun zarur bo‘lgan bilimlar, ya’ni arab tili fanlari, hadislarni tasnif qilish ilmi (mustalah al-hadis) va fiqh usuli ilmi, farqi yo‘q. Bularning barchasi Islom madaniyatidir, chunki Islomiy aqliy ta’limot ularni o‘rganishning asosiy turtkisidir. Xuddi shunday, Islom ummatining tarixi ham uning madaniyatining bir qismidir, chunki u ummatning tamaddun (hadhara), odamlar (rijol), rahbarlar va olimlar haqidagi xabarlarni o‘z ichiga oladi. Islomgacha bo‘lgan arab tarixi Islom madaniyatining qismi emas, lekin Islomgacha bo‘lgan arab she’riyati bu madaniyatning bir qismi hisoblanishi mumkin, chunki u arab tilining so‘zlari va sintaksisini tushunishga yordam beradigan dalillarni o‘z ichiga oladi va natijada ijtihod qilish, Qur’on tafsiri va hadisni tushunishga yordam beradi.

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.

Ummatning madaniyati uning shaxslarining xarakterini shakllantiradi. U shaxsning aqlini va narsalar, so'zlar hamda harakatlarga baho berish usulini, shuningdek uning moyilliklarini ham shakllantiradi, shu orqali uning ruhiyatiga (mentalitet), nafsiyatiga (nafsiyya) va xulq-atvoriga (sulook) ta'sir qiladi. Shunday ekan, Ummat madaniyatini jamiyatda saqlash va yoyish davlatning asosiy vazifalaridan biridir. Sovet Ittifoqi tarixan o'z bolalarini kommunistik madaniyat ruhida tarbiyalagan va uning madaniyatiga kapitalistik yoki islomiy fikrlarning kirib kelishiga yo'l qo'ymaslikka harakat qilgan. Butun G'arb esa o'z bolalarini din hayotdan ajratilishiga asoslangan kapitalistik madaniyat bilan voyaga yetkazgan. U hayotini shu asosda tashkil etdi va qurdi hamda islomiy madaniyatning o'z aqidasi va madaniyatiga kirib kelishini oldini olish uchun urushlar olib bordi, bugun ham shunday qilishda davom etmoqda. Islom davlati esa islomiy madaniyatni o'z bolalariga singdirishga intildi va davlat ichida islomiy aqliy aqidaga asoslanmagan har qanday fikrni targ'ib qilishga hech kimga ruxsat bermadi. Davlat shuningdek o'z madaniyatini da'vat va jihod orqali boshqa davlatlar va xalqlarga ham olib bordi. Bu Alloh yer va uning ustidagi barcha narsalarga voris bo'lgunga qadar, ya'ni Qiyamat kunigacha davom etadi.

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).

Ummatning madaniyatini saqlashning eng muhim kafolatlaridan biri — bu madaniyatning bolalarning qalbida yodlab olinishi va kitoblarda saqlanishi hamda ummatning o‘zi ustidan hukm yurituvchi va uning ishlarini shu madaniyatning fikriy aqidasidan kelib chiqadigan qoida va me’yorlarga muvofiq boshqaradigan Davlatga ega bo‘lishi bilan birga kechadi.

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.

Ta'lim — Ummat madaniyatini bolalarning qalbida va kitoblarning sahifalarida saqlab qolish usuli bo'lib, u rasmiy yoki norasmiy ta'lim dasturi bo'lishidan qat'i nazar shunday. Rasmiy ta'lim dasturi davlat tomonidan qabul qilingan tizimlar va qoidalar bilan tartibga solinadigan ta'limdir, bunda davlat uni amalga oshirish uchun mas'uldir, masalan, o'qish boshlanadigan yoshni, o'rganiladigan fanlarni va ta'lim usulini belgilaydi. Norasmiy ta'lim dasturi esa musulmonlarning uylarda, masjidlarda, klublarda, ommaviy axborot vositalarida, davriy nashrlarda va boshqa joylarda o'qitishiga qoldirilgan bo'lib, u ta'lim dasturining tashkiliy tuzilmasi va qoidalariga bo'ysunmaydi. Ammo ikkala holatda ham davlat o'qitilayotgan fikr va bilimlarning Islomiy aqidaviy e'tiqoddan kelib chiqishi yoki unga asoslanishini ta'minlash uchun javobgardir. Bu yerda biz Xilofat davlatidagi ta'lim dasturining asoslarini bayon qilamiz.

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.