鼓励学习伊斯兰文化,并不意味着把穆斯林限制在仅仅学习伊斯兰文化之内。相反,其含义是应当以伊斯兰文化作为培养与教育的根基,并以此作为学习其他文化与科学的合法依据。穆斯林有权从各种文化中学习自己想学的东西,也有权学习那些吸引他的科学。然而,伊斯兰人格(shakhsiyya islamiyya)必须是一切文化吸收所围绕的基本前提。穆斯林先生们曾努力先教导子孙伊斯兰文化,只有在确信这一文化已在他们心中稳固确立之后,才打开学习其他文化的大门。正是这种学习方法,才使伊斯兰人格保持其伊斯兰性质,而非其他,并具有使其区别于其他人类人格的特定属性。

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.

在从非伊斯兰文化中吸收东西时，必须在确信伊斯兰文化已经巩固、并在人们心中根深蒂固之后，才可以吸收，这是有要求的。至于科学，则不作此要求，因为科学与伊斯兰文化并无直接关系，它具有普遍性。穆斯林必须始终竭尽全力地坚持学习科学，因为科学是生活的手段之一。不过，需要注意的是，在传授科学时，其结论应当与伊斯兰的观点相符，以便增强“信仰”（‘aqīdah）而不是动摇人们对它的信念。当某个科学理论或定律与《古兰经》经文相抵触时，而《古兰经》经文在含义和真实性上都是确定的，那么该理论不予采纳，该学科中的相关论题也不予采用，因为它是推测性的（zanni），而《古兰经》是确定的（qat’i）。例如，达尔文关于人类起源的理论与《古兰经》中关于阿丹（Adam）受造的经文相抵触，因此该理论因与《古兰经》相悖而被摒弃。尽管伊斯兰并未将《古兰经》作为获取科学知识的根据，但必须注意，这些科学不应与伊斯兰的“信仰”（‘aqīdah）相抵触。