Islom madaniyatida o‘rganish uslubi mavjud bo‘lib, bu uslub uch nuqtada jamlangan:

The Islamic culture has a method of study, and this method is summarised in three points:

Birinchidan: bu madaniyat tushunchalar jihatidan juda chuqur bo'lgani uchun uni o'rganish masalalar to'g'ri anglanguncha chuqur bo'lishi kerak, va uni o'rganish sabr-toqatni talab qiladi. Unga o'zini tarbiyalash aqliy jarayon bo'lib, uni tushunish uchun aql-zakovatni ishga solishni talab qiladi, chunki bu jarayon uning jumlalarini tushunishni, uning haqiqatini bilishni va uni anglashga yordam beradigan ma'lumotlar bilan bog'liqligini bilishni talab qiladi. Shu sababli, bu madaniyatni aqliy yo'l bilan egallash zarur. Masalan, musulmon o'z aqidasini ko'r-ko'rona bo'ysunish bilan emas, balki aql-idrok orqali qabul qilishga majburdir. Shuning uchun aqidaning asosiga tegishli bo'lgan har qanday narsani o'rganish, o'rganish vaqtida albatta aqliy jarayonni talab qiladi. Shariat hukmlari Qur'on va hadisda bayon qilingan. Shuning uchun shariat hukmlarini chiqarish uchun aqliy jarayondan foydalanish zarur. Uning yordamida muammo, unga tegishli matn va uning muammoga qo'llanishi tushuniladi. Bunda aqliy jarayon ajralmas hisoblanadi. Hatto dalilini bilmasdan hukmni qabul qiladigan oddiy kishi ('omiy) ham muammoni tushunishi va uni hal qilish uchun kelgan hukmni anglashi kerak, toki u hukm qo'llanmaydigan boshqa muammoga oid hukmni qabul qilib qo'ymasin. Aqliy jarayondan foydalanish shart. Shuning uchun Islom madaniyatini o'zlashtirmoqchi bo'lgan kishi, mujtahid bo'ladimi yoki oddiy kishi ('omiy), uni aqliy yo'l bilan qabul qilishi kerak. Bu faqat aqliy jarayon orqali va o'rganishda barcha kuch-g'ayratini sarflash bilan mumkin bo'ladi.

First: That the study should be deep until the matters are correctly comprehended because this culture is conceptually profounf and its study requires patience and forbearance. Culturing oneself with it is an intellectual process which requires mental exertion to comprehend them because it requires the comprehension of its sentences, cognizance of its reality and its linkage with information through which this reality is understood. This is why it is essential to acquire this culture intellectually. For instance, the Muslim is obliged to adopt his creed through ration and not by unquestioning submission. So, the study of whatever relates to the basis of the creed inevitably requires an intellectual process at the time of study. The Sharī’ah rules have been addressed in the Qur’ān and hadīth. So, to deduce the Sharī’ah rules the use of the intellectual process is imperative. Through it, the problem, the relevant text and its application on the problem is understood. For this the intellectual process is indispensable. Even the layman (‘aammi) who adopts the hukm without knowledge of its evidence needs to understand the problem and understand the hukm which has been brought to solve it so that he does not adopt the hukm which is for a problem other than the problem to which the hukm applies. It is imperative that he utilises the intellectual process. Therefore, to culture oneself with the Islamic culture, whether he is a mujtahid or layman (‘aammi) he must receive the culture intellectually. This will not be possible except through the intellectual process and by exerting ones utmost effort in study.

Ikkinchisi: Talaba o'rganayotgan narsasiga ishonishi kerak, shunda u unga amal qiladi, ya'ni agar bu 'aqīda (e'tiqod) bilan bog'liq bo'lsa, u o'rganayotgan haqiqatlarga hech qanday shubha aralashmasdan, to'liq ishonadi.

Second: The student should believe in what he studies so that he acts upon it i.e, he definitely believes the truths he is studying without any doubts creeping in, if it relates to the ‘aqīdah (creed)

va u ‘aqīdah bo‘lmagan masalalar, masalan hukmlar va axloqqa oid masalalarda esa, unga bu narsaning haqiqatga tegishli ekanligiga eng kam shubha bo‘lishi kerak, lekin bu narsalar aniq ishonchga asoslangan bo‘lishi lozim, ya’ni shubhasiz ishonch bilan. Qanday bo‘lmasin, talabaning o‘rganayotgan narsasidan qabul qilayotgan narsasiga ishonch shart qilinadi: u qabul qilayotgan narsaga yoki qabul qilayotgan narsasining manbaiga ishonch bo‘lishi kerak. Madaniyatni boshqacha yo‘l bilan qabul qilish joiz emas. Ishonchni madaniyatni qabul qilishning asosi qilish orqali islomiy madaniyat go‘zal va o‘ziga xos tarzda qaror topadi. U chuqur bo‘lib, shu bilan birga ruhlantiruvchi va samarali bo‘ladi, talabaga yonib turgan kuch beradi va shu tariqa buzuqlikni yondirib yuboradigan olov yoqadi hamda farovonlik yo‘lini yoritadigan nur taratadi. Bu fikrlarga bo‘lgan aniq ishonch inson ichida, uning haqiqati bilan hayot ma’nolari sifatida ushbu fikrlarga bog‘liq narsalar haqida ega bo‘lgan tushunchalari o‘rtasida tabiiy ravishda sodir bo‘ladigan aniq bog‘liqlikni ta’minlaydi. Shunday fikrlar bilan u harakatga intilish va g‘ayrat bilan yuradi. Madaniyatning odamlar ongiga ko‘rsatadigan bu ajoyib ta’siri, hissiyotlar (fikr tomonidan qamrab olingan) haqiqat tomon harakatlanganda sodir bo‘ladi, chunki unga ishonish hissiyotlarning ularning tushunchalari bilan bog‘lanishini tashkil etadi, so‘ngra harakat (amalga tomon) yuzaga keladi.

and he should have the least amount of doubt that it applies to the reality if it is from the non- ’aqīdah issues such as rulings and morals, but they must be founded on a basis in which he has a definite belief with no doubt. Whatever the case, belief in what the student adopts from what he studies is a condition, belief either in what he adopts or in the origin of what he adopts, the adoption of culture in any other manner is not permitted. It is through making the belief the basis of adopting culture that the Islamic culture is found to settle down in an excellent and distinguished manner. It is deep and at the same time stimulating and effective giving the student a blazing energy thereby igniting a fire which devours corruption and emits a light which illuminates the path to well-being. The definite belief in these thoughts ensures a definite linkage which naturally takes place within man, between his reality and the concepts he has about things which are linked to these thoughts in their capacity as meanings about life. So with these thoughts he moves with eagerness and zeal towards action. This extraordinary effect of the culture on people’s minds will take place when the emotions (contained by the thought) move towards the reality because to believe in it constitutes the linkage of emotions with their concepts and then the movement (towards action) takes place.

Uchinchidan: Talaba fikrlarni amaliy tarzda o'rganishi kerak, ya'ni sezilib turgan, moddiy haqiqatni hal qilish va o'zgartirishga qaratilgan tarzda, nazariy taxminlarga asoslangan o'rganish emas, shunda u narsalarni o'zining haqiqiy shaklida tasvirlay oladi, ularni hal qilish va o'zgartirish uchun. U inson, hayot va koinot haqidagi mavjud faktlarni, ular uni sezadigan yoki sezishi mumkin bo'lgan faktlarni olishi va ularni hal qilish uchun o'rganishi hamda ularga nisbatan hukm berishi kerak, to ular nisbatan o'z pozitsiyasini aniqlay olguncha: ularni qabul qilishni, tark etishni yoki qabul qilish yoki tark etish o'rtasida tanlov imkoniyatiga ega bo'lishni. Shunday qilib, Islom odamlarga nazariy taxminlarga ergashishga ruxsat bermaydi. Masalan: Agar odamlar Marsda yashasa, ular u yerda Ramazon oyini qanday ro'za tutishadi? U yerda Ramazon oyiga ega bo'lish uchun oy yo'q-ku! Faqat Yer yuzidagi inson xitobga (khitob) muxotab bo'ladi va u Ramazon oyini ko'rishi va o'sha oyda ro'za tutishi kerak. Biroq bulut odamlarning oyni ko'rishiga to'sqinlik qilishi mumkin, shuning uchun bu voqea yuz berganda unga hukm chiqariladi. Shu sababli Rasululloh ﷺ aytdilar:

Third: The student should study the thoughts in a practical way that aims at treating the tangible perceptible reality, and not a study based on theoretical suppositions, so that he describes matters as they are in their true form, to treat and change them. He should take the existing facts about man, life and universe which he senses or he can sense and study them in order to treat them and give the ruling with regards to them until he can determine his position regarding them in terms of whether to adopt them, leave them or have the choice whether to adopt or leave them. Thus, Islam does not allow people to follow theoretical assumptions. For example: What if people live on Mars, how can they fast the month of Ramadhan there? There is no moon there so as to have the month of Ramadhan! Only the person on earth he is subject to the address (khitab) and he must witness the month of Ramadhan and he must fast that month. However, the cloud might prevent the people from seeing the moon so he passes a judgement for this event when it occurs. Hence, the Messenger  said:

Shu sababli, odobni egallashda uning haqiqiy bo'lishi, xayoliy yoki nazariy emas, shart qilib qo'yilgan. Va u odob o'rganilishi kerakki, u inson hayotida haqiqatga aylanganda unga amal qilish uchun, uning go'zalligini bilish yoki faqat aqliy zavq olish uchun emas.

Therefore, it is stipulated in adopting the culture that it be real and not fanciful or theoretical. And that it should be studied in order to act upon it when its reality occurs in his life not for the purpose of knowing its beauty or for the sake of mere intellectual gratification.

Bu Islomda ilmiy-tadqiq usuli bo‘lib, u o‘rganish orqali erishilgan narsaga chuqur tadqiq va ishonch, yoki o‘rganilayotgan narsaga ishonch hamda uni hayot jangida amalda real tatbiq etishdir. Agar tadqiq usulining shartlari bajarilsa, Islom madaniyati bilan tarbiyalangan musulmon chuqur fikrlash, o‘tkir sezgirlikka ega bo‘ladi va hayot muammolarini hal qila oladi. Bu musulmonning kamolot yo‘lidan o‘z ixtiyori bilan, xohish-irodasi bilan tabiiy ravishda borishini ta’minlaydi. Agar u shu usul bo‘yicha ish tutsa, undan chetga chiqmaydi, chunki bu madaniyatdan qabul qilgan islomiy fikrlar ruhlantiruvchi, samarali, voqelikka asoslangan, haqiqiy va muammolarga samarali yechimlar beruvchidir. U bu madaniyat bilan tarbiyalanganni g‘ayrat bilan alanga oldirishdan tashqari, musulmonga hayot muammolariga, ular qanchalik katta yoki kichik, oson yoki qiyin bo‘lishidan qat’i nazar, yechimlar bilan yuzlanish uchun g‘ayrioddiy qobiliyat beradi. Shunday qilib, uning ichida faqat aql ishontirilganda va qalb xotirjamlikka to‘lganda qanoatlanishi mumkin bo‘lgan ruhiy-aqliy holat (‘aqliyya) shakllanadi. Shu bilan birga, to‘liq ishonchga to‘la islomiy xulq-atvor (nafsiyya) ham shakllanadi. Shu ruhiy-aqliy holat va xulq-atvor orqali inson Islom musulmondan talab qiladigan ajoyib fazilatlar bilan ajralib turadi va shu orqali yo‘lidagi to‘siq bo‘lgan barcha qiyinchiliklarni yengib o‘tadi. Buning sababi, bu islomiy madaniyat mohiyatida chuqur va ma’rifatli fikrlar mavjudligida, ular esa ‘aqīdaga (e’tiqodga) asoslanganligidadir.

This is the method of Islam in study which is an in-depth study and belief in what is arrived at by study or belief in what is being studied and realistically adopting it to apply it in the battlefield of life. If the conditions of the method of study are met then the Muslim who has cultured himself with the Islamic culture will have deep thinking with a sharpened sensitivity and be able to solve lifes problems. This ensures the Muslim naturally follows the path of perfection, willingly and with choice, He will not deviate from it as long as he proceeds according to this method because the Islamic thoughts he adopts from this culture are stimulating, effective, based on reality, true and effective solutions for problems. In addition to setting the one cultured by it aflame with zeal, it gives the Muslim an extraordinary ability to face the problems of life with solutions however great or small, easy or difficult they may be. Thus, a mentality (‘aqliyya) forms within him which can only be content when the mind is convinced and the heart is filled with tranquillity. At the same time an Islamic disposition (nafsiyya) is formed within him which is filled with a belief which is consummate. And through this mentality (‘aqliyya) and disposition (nafsiyya) the person is characterised by excellent qualities which Islam demands from the Muslim and through this mentality (‘aqliyya) and disposition (nafsiyya) he overcomes all the difficulties that stand as obstacles in his way. This is due to what we see in the substance of this Islamic culture in terms of deep and enlightened thoughts and due to them being based on the ‘aqīdah (creed)