在诗歌以及阿拉伯人的传统、演说与时代风貌上下功夫，以便理解安拉的经典和安拉的使者ﷺ的圣训。当其他宗教的人皈依伊斯兰之后，他们仍保有其固有的知识文化，并带着一些异端思想的痕迹。当穆斯林与伊斯兰的敌人之间展开思想上的斗争时，他们投身于理性科学的研究，借此向民众阐释伊斯兰的信仰，并以理性的论据加以证明。学科被划分为不同的分支，伊斯兰学科也因此变得多样化。它们涵盖了许多领域，并随着征服的疆域不断扩大、每当有人皈依安拉的宗教而日益丰富。当伊斯兰国家变得辽阔，专注于治理已开辟的国度的面向，取代了征服的面向时，许多穆斯林开始致力于各学科、各门知识与课程的研究和深入钻研。穆斯林之间逐渐形成了多元的伊斯兰文化；人们投身学习它，只要它有利于伊斯兰，并能提升穆斯林的地位。一般而言，穆斯林只对这种文化感兴趣，而对其他文化不感兴趣，尽管他们在科学与工业层面上对宇宙怀有兴趣。每一位学者，无论他专攻哪一类文化；每一位作家，无论他的文学取向如何；甚至每一位数学家、科学家或工匠，无论他走的是哪条道路，他们首先都受到伊斯兰文化的熏陶，然后才学习其他事物。至于一些在某门科学上享有盛名的学者，如数学家穆罕默德·伊本·哈桑、地理学家伊本·白图泰、历史学家伊本·阿西尔、诗人艾布·努瓦斯等，他们的名声并不意味着他们只研习了使其成名的那门学科。 相反,他们以及像他们一样的学者,都钻研了整个伊斯兰文化,然后专攻其中一门学科并因此闻名,同时他们也掌握了伊斯兰文化的其他各门学科。至于这门伊斯兰文化,其中包含一些根本性的主题,因为其中所阐述的含义正是穆斯林所应当理解和遵循的,比如经注学(tafsīr)、圣训学(hadīth)、先知传记(Sīrah)、历史、教法学(fiqh)、教法原理学(usul al-fiqh)以及认主学(tawheed)。它也包含一些实为理解这些根本性主题工具的学科,比如阿拉伯语言学和逻辑学(mantiq)。穆斯林致力于所有这些学科,而既然作为工具的学科是理解根本性预期含义的手段,那么对预期含义的认识才是应当追求的目标。因此,我们将只限于介绍经注学(tafsīr)、圣训学(hadīth)、先知传记(Sīrah)、历史、教法学(fiqh)、教法原理学(usul al-fiqh)和认主学(tawheed)的概貌,各作简要说明。
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.