Musulmonlar o'z hayotlarini faqat Islom uchun, o'z mavjudliklarini esa faqat Islom da'vatini olib borish maqsadi uchun deb bilar edilar. Islom ularning birligining yagona asosi, uyg'onishlarining sababi edi. U ularning izzati, shon-shuhrati va umidining yagona manbai edi. Shu sababli ularning qalblari va ongi unga to'la berilgan bo'lib, ular o'zlarini unga bag'ishladilar, uni o'rganish va tushunishga kirishdilar. Ular o'zlarini Qur'onga, uni tushunish va tafsir qilishga bag'ishladilar. Ular o'zlarini hadislarga, ularni rivoyat qilish va to'plashga bag'ishladilar. Va ular odamlarning muammolarini hal qiladigan hukmlarni keltirib chiqarishga kirishdilar. Ular Payg'ambar ﷺ haqidagi xabarlar va uning yurishlarini izlab, ularni yodlab va rivoyat qildilar. Ular harbiy yurishlarga (mag'ozi), fathlarga e'tibor berib, ularni hujjatlashtirdilar va rivoyat qildilar. Fathlar davomida arablarning arab bo'lmaganlar bilan aralashishi arablashgan aholi va arablar tilida arabcha talaffuzning buzilishiga olib keldi va Qur'onni arab tilisiz tushunib bo'lmagani uchun musulmonlar o'zlarini arab tiliga bag'ishladilar: uni o'rganish, izohlash, (grammatika uchun) qoidalar belgilash va johiliyat (islomgacha bo'lgan davr) adabiyotini o'rganishga kirishdilar.

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)

she, poetry va Arablarning rivoyatlari, nutqlari va davrlarini Allohning Kitobi va Allohning Elchisi ﷺning Sunnatini tushunish uchun (o‘rganishdi). Boshqa dinlar vakillari Islomga kirganida ular hali ham intellektual madaniyatga ega edilar va kufr fikrlarining izlarini saqlab qolgan edilar. Musulmonlar bilan Islomning dushmanlari o‘rtasida aqliy kurash avj olganida, ular o‘zlarini aqliy fanlarga bag‘ishladilar, Islom aqidasini odamlarga tushuntirish va uni aqliy dalillar bilan isbotlash uchun ularni o‘rgandilar. Fanlar turlari tarmoqlarga bo‘lindi va natijada islomiy fanlar turli-tuman bo‘ldi. Ular ko‘p narsalar bilan shug‘ullandilar va fath etilgan hududlar kengaygani sayin, odamlar Allohning dinini qabul qilgani sayin boyib bordilar. Islom davlati kengayib, bosib olish o‘rniga ochilgan mamlakatlarga e’tibor berish ustun kelganda, ko‘plab musulmonlar fanlar, ilmlar, darslar va chuqur tadqiqotlarga bag‘ishlandilar. Musulmonlar orasida ko‘p qirrali islomiy madaniyat shakllandi; odamlar uni o‘rganishga bag‘ishlandilar, to shu paytgacha u Islomga xizmat qilar va musulmonlarning mavqeini yuksaltirar edi. Umuman olganda, musulmonlar koinotga ilmiy va sanoat jihatidan qiziqishga qaramay, faqat shu madaniyatga qiziqar edilar, boshqa madaniyatlarga emas. Qaysi turdagi madaniyatga ixtisoslashgan olim bo‘lmasin, adabiy yo‘nalishi qanday bo‘lmasin har bir yozuvchi va hatto har bir matematik, olim yoki hunarmand, qaysi yo‘ldan bormasin, avval islomiy madaniyat bilan tarbiyalangan, so‘ngra boshqa narsalarni o‘rganganlar. Matematikada Muhammad ibn al-Hasan, geografiyada Ibn Battuta, tarixda Ibn al-Asir, she’riyatda Abu Nuvos kabi fanlari bilan mashhur bo‘lgan ba’zi olimlarga kelsak, bu shuhrat ularning faqat o‘zi mashhur bo‘lgan fanni o‘rganganliklarini anglatmaydi. Aksincha, ular va ular kabi boshqalar islom madaniyatining hammasini o'rganib, so'ngra bir soha bilan shug'ullanib, o'sha soha bo'yicha mashhur bo'lganlar, qolgan sohalarni ham o'zlashtirgan edilar. Bu islom madaniyati esa undagi asosiy mavzularni o'z ichiga olgan, chunki musulmon uchun maqsad qilingan ma'nolar o'sha mavzularda bayon etilgan. Bular tafsir, hadis, sira, tarix, fiqh, usul al-fiqh va tavhid. Shuningdek, u asosiy mavzularni tushunish vositalari bo'lgan fanlarni ham o'z ichiga oladi, masalan, arab tili ilmi va mantiq. Musulmonlar bularning hammasiga o'zlarini bag'ishladilar. Vosita bo'lgan fanlar asosiy maqsadli ma'nolarni tushunish vositasi ekan, maqsad qilingan ma'nolarni bilish asosiy e'tibor qaratilishi kerak bo'lgan narsadir. Shu sababli, biz tafsir, hadis, sira, tarix, fiqh, usul al-fiqh va tavhidning har biriga qisqacha nazar tashlab, ularni qisqa tarzda yoritishni o'zimizga cheklaymiz.

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.