任何民族的文化（thaqafa）都是其存在与延续的支柱。以这种文化为基础，乌玛的文明（hadhara）得以建立，其目标和宗旨得以确定，其生活方式也得以确立。乌玛的个体在这种文化的熔炉中被塑造成型，使乌玛有别于其他民族。这种文化包括：乌玛的思想信仰（‘aqeedah），以及从这一思想信仰中衍生出的规则、解决方案和制度；它也包括建立在其上的知识与学问，以及与这一思想信仰相关的事件，如乌玛的行为模式（Seerah）和历史。如果这种文化被抹去，这个乌玛作为一个独立的乌玛就会消失；其宗旨和生活方式也会随之改变，其效忠对象会发生转移，并且会在追随其他民族文化的道路上步履蹒跚。

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.

伊斯兰文化是由伊斯兰的理性教义所激发的知识（ma'arif）。无论这些知识是否包含伊斯兰教义本身，例如“tawheed”（认主学）；或是建立在理性教义之上的知识，例如教法学（fiqh）、《古兰经》注释（tafseer）以及圣训（hadith）；或是理解源自伊斯兰理性教义的规定所必需的知识，例如伊斯兰教中进行独立判断（ijtihaad，即学者的努力推论）所需的知识，如阿拉伯语学、圣训分类学（mustalah al-hadith）以及教法原理学（Usul），这一切都属于伊斯兰文化，因为伊斯兰理性教义是其研究的动力。同样，伊斯兰乌玛的历史也是其文化的一部分，因为其中包含了关于其文明（hadhara）、人物（rijal）、领袖和学者的记载。前伊斯兰时期的阿拉伯历史不属于伊斯兰文化，而前伊斯兰时期的阿拉伯诗歌则可以被视为该文化的一部分，因为其中包含了有助于理解阿拉伯语词汇和句法的证据，从而有助于进行ijtihaad、注释《古兰经》以及理解圣训。

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.

乌玛的文化塑造了其个体的品格。它既塑造个人的理智及其判断事物、言论和行为的方法，也塑造他的倾向，从而影响其心态、性情（nafsiyya）和行为（sulook）。因此，在社会中保存和传播乌玛的文化，是国家的主要职责之一。苏联在历史上以共产主义文化培育其子女，并竭力阻止资本主义或伊斯兰思想渗入其文化。整个西方则以资本主义文化培育其子女，这种文化建立在宗教与生活相分离的基础之上。它以此为基础组织和建立其生活，并且发动战争，如今仍在继续，以阻止伊斯兰文化渗入其教义与文化。伊斯兰国努力将伊斯兰文化植入其子女之中，并禁止国内任何人宣扬不建立在伊斯兰思想教义基础上的思想。国家还通过宣教（Da'wah）和圣战（Jihad）将其文化传播到其他国家和民族。这种情况将持续下去，直到安拉继承大地及其上的一切（即直到审判日）。

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).

在保存乌玛文化的诸多重要保障中，其一是这种文化被铭记在其子女的心中，并被保存在书籍之中；另一是乌玛拥有一个国家来统治它、依据源自该文化思想信仰的规则与准则来管理其事务。

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.

教育是保存乌玛文化的方法，既存在于其子女的心中，也存在于其书籍的篇章之中，无论是正规教育课程还是非正规教育课程。正规教育课程是指由国家采纳的体系与准则所规范的教育，由国家负责实施，例如规定入学年龄、学习科目和教学方法。而非正规教育课程则交由穆斯林自行教授，可在家庭、清真寺、俱乐部、媒体、期刊出版物等场所进行，不受教育课程的组织与准则约束。然而无论哪种情况，国家都有责任确保所教授的思想与知识要么源自伊斯兰的理性学说，要么建立在其基础之上。兹将哈里发国家教育课程的基础呈现于此。

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.