Tunani furci ne game da wata takamaiman hakika da ake ji a zahiri, ko kuma hakika da ake hasashe a cikin zuciya. Kasancewar abu a zahiri na nufin hukunci ne a kan takamaiman hakika wanda ake bayyanawa ta kowace hanya daga cikin hanyoyin bayyana ra'ayi. Saboda haka idan mutum ya fahimci ko ya gane ma'anar wannan tunani, wato ya fahimci hakikar da aka yi hukunci a kanta, kuma hukuncin ya samu cikakke a kanta, tabbatarwa kuma ta samu sakamakon amfani da tunanin a kan hakikarsa, to wannan tunani zai zama mai tsara halayyar da ke da alaka da wannan hakika. Wato fahimtar tunanin ta faru kuma an tabbatar da ita (a aikace), saboda haka tunanin ya zama ra'ayi. Amma idan bai fahimci ma'anarsa ba, ko kuma tabbatarwa (Tasdeeq) ba ta faru ba, to wannan tunani ko wannan furuci na tunanin ya kasance kawai bayani ne da ake adanawa a cikin kwakwalwa. Mutum na iya buƙatar wannan bayani idan wata hakika da ta dace da shi ta bayyana ko ta saba masa. Amma idan furucin ko kalmar ba ta da hakika, ko ba za a iya tunanin tana da hakika ba, ko kuma ba zai yiwu a hasashe mata hakika ba, to wannan furuci ba zai wuce tatsuniya, ruɗi da labaran almara ba.

Thoughts are an expression about a specific sensed reality that is external or a reality that is envisioned in the mind. Being present externally means that it is a judgment upon a specific reality that expresses it by any means from amongst the means of expression. So if he comprehends or realises the meaning of this thought, in other words he comprehends the reality that has been judged upon and the judgement has been applied upon it perfectly and affirmation has resulted via the application of the thought upon its reality, then this thought would become the regulator of the behaviour that is linked to that reality. In other words the comprehension of the thought has occurred and it has been affirmed (in application) and as such the thought would have become a concept. However if he was not to comprehend its meaning or affirmation (Tasdeeq) does not occur then this thought or this expression of the thought remains merely as information that is stored in the brain. The human may then require this (information) when a certain reality for it comes into being or opposes it. However if the expression or wording does not have a reality or cannot be conceived to have a reality, or it is not possible to envisage a reality for it, then this expression would represent no more than fiction, illusions and myths.

Ga taƙaitaccen bayanin tarin ilimin da mutum yake da shi:

The following represents in summary the collections of knowledge that the human possesses:

a) Ilimin da mutum ya fahimci hakikaninsa ta hanya ta gaskiya, kuma an tabbatar da shi an yi imani da shi, ta hanyar amfani da wannan ilimi a kan hakikaninsa, cikin tabbaci mai yanke hukunci. Wato an kai ga yakini game da amfani da wannan ilimi (Ma'rifah) a kan hakikaninsa, wanda aka gina shi a kan hujjar hankali (Daleel 'Aqli), watau hukuncin hankalin ɗan adam wanda ya faru ta hanyar wajabcin amfani da wannan ilimi a kan hakikaninsa. Wannan na iya faruwa ko dai ta hanyar hukunci kai tsaye daga hankali (fahimta), kamar hukuncin da ake yi a kan abubuwan da ake ji da gani da taɓawa dangane da kasancewarsu.

a) Knowledge that he has comprehended its reality in a true manner and it has been affirmed and believed in, by the application of that knowledge upon its reality, in a decisive way. In other words certainty has been attained in relation to the application of that knowledge (Ma’rifah) upon its reality which has been built upon rational (intellectual) evidence (Daleel ‘Aqli) i.e. the judgement of the human mind that has occurred by the inevitable application of this knowledge upon its reality. This can occur either by a direct judgement from the mind (intellect) like the judgment that is made upon sensed and tangible matters in regards to their existence.

Tunanin Aqeedah na asali ya faɗa cikin wannan rukuni, kamar imani da Allah, imanin cewa Alqur'ani maganar Allah ce, imanin cewa Muhammadu ﷺ Manzon Allah ne, da imani da Al-Qadaa Wa-l-Qadr, ko tunanin da ke da alaƙa da abubuwa masu ganuwa da kuma waɗanda ake iya taɓawa, waɗanda muke mu'amala da su kuma suna wanzuwa.

Fundamental Aqeedah thoughts fall into this category like the belief in Allah, that the Qur’aan is the speech of Allah, the belief that Muhammad (saw) is the Prophet of Allah (swt) and the belief in Al-Qadaa Wa-l-Qadr, or thoughts that are related to sensed and tangible things that we interact with which exist.

Ko kuma ya zama hukunci na hankali ko na ilimi wanda aka samo daga Daleel Naqli (hujjar da aka ruwaito), wadda hankali ya tabbatar da asalinta, kamar tunanin Aqeedah wadanda ba sa karkashin hankulan jiki, kamar imani da mala'iku, tashin Alkiyama, Aljanna, Wuta, da Ranar Hisabi, da sauran imani ko bayanai da hankali ke da yakini mai karfi a kansu, wadanda ba zai yiwu a karyata ko musanta su ba, kamar nassosin labari (Khabariy) na Mutawaatir.

Or it can be a rational or intellectual judgement that is derived from a Daleel Naqli (Transmitted evidence) which has been confirmed in origin by the ‘Aql (mind/intellect) like the thoughts of the Aqeedah that do not fall under the senses such as the belief in angels, the resurrection, Jannah, the fire and the Day of account amongst other beliefs or information that the mind decisively has certainty in and is impossible to falsify or deny like the Mutawaatir informative (Khabariy) texts.

b) Akwai wani matakin ilimi na biyu, wato ilimin da aka tabbatar da shi, aka yi imani da shi, kuma an fahimci hakikanin abin da yake nufi. Sai dai wannan imani yana ƙunshe da wani shakka, kuma bai kai matakin Yaqeen (tabbaci mai cikakke) ba. Don haka ’Aql (hankali/basira) ba shi da tabbaci mai yanke hukunci game da abin da aka isar masa, saboda haka ba zai iya musanta yiwuwar kuskure, mantuwa, ko kuma cewa abin da aka isar masa yana iya ɗaukar fiye da ma'ana ɗaya ba. Saboda haka yana wadatuwa da rinjayar ɗaya daga cikin ma'anoninsa wanda nassi ya yarda da shi. Wannan ya shafi ma’anonin Shari’a (Mafaaheem), ilimin Aqeedah wanda aka samo daga hadisai na Aahaad (guda ɗaya), hukunce-hukuncen Shari’ah da aka samo daga dalilai na tafsiri, ko ilimin da ya shafi tarihi, harshe da sauran fannoni waɗanda a cikinsu ake rinjayar fahimta daidai.

b) There is a secondary level of knowledge which is the knowledge which has been affirmed and believed in and its reality has been comprehended. However this belief contains some doubt and has not reached the level of Yaqeen (certainty). So the ‘Aql (mind/intellect) is not decisively certain about that which has been transmitted to it and as such it is not able to deny the possibility of error, forgetfulness or that what has been transmitted to him can hold more than one possible meaning. Therefore he suffices by outweighing one of its meanings that the text allows and this applies to the concepts (Mafaaheem) of the Shar’iyah, knowledge of the Aqeedah that is derived from Aahaad (single line) narrations, the Shar’iyah rulings that are derived from the detailed evidences or knowledge related to history, linguistics and other areas in which the correct understanding is outweighed.

c) Nau'in ilimi wanda hakikaninsa bai cika fahimtuwa ba, ko kuma girman tasirinsa a kan hakikanin abin bai cika fahimta ko tasawwurinsa ba. Wannan yana nufin hankali yana iya hasashen cewa yana da hakika, kuma yana iya amfani da shi a kan wannan hakikanin. Don haka shi fikira ne (tunani), wato hukunci a kan wani takamaiman hakikani, sai dai tasdeeq (tabbatarwa/imani) bai faruwa a kansa, ma'ana tabbatarwa bata faru ba dangane da tasirinsa a kan wannan hakikanin. Irin wadannan tunanin suna faruwa da yawa a cikin tarihin rayuwar bil'adama gaba daya, kuma ilimin da ya shafi ilimin kasa (geography) da ilimin taurari (astronomy) yana daidai da tabbatarwa da imani da kuma rashin imani da makamantan wannan nau'in ilimi, wanda hakan ke wakiltar tunani. Wato hukunce-hukunce ne a kan takamaiman hakikani, kuma kowane bangare na ilimi a cikinsu yana juyawa zuwa mafhoom (ra'ayi/ma'ana) idan aka samu hujja da ke tabbatar da daidaiton wadannan tunani da tasirinsu a kan hakikanansu. Ko hujjar ta kasance 'aqliy kamar shaida ko ganin wani abu ko al'amari, ko naqliy (wanda aka watsa) idan muka amince da gaskiyar wanda ya isar mana da ilimin wani al'amari.

c) A type of Knowledge where its reality has not been fully comprehended or the extent of its application upon the reality has not been fully conceived or comprehended. This means that the mind is able to envisage that it has a reality and can apply it upon this reality. It is therefore a Fikrah (thought) i.e. a judgment upon a particular or specific reality however the Tasdeeq (affirmation/belief) does not occur in regards to it which means that the affirmation has not occurred in relation to its application upon that reality. These types of thoughts occur very numerously throughout the course of the history of human life in general and knowledge related to Geography and Astronomy are equal in terms of affirmation and belief and not believing and the like of this type of knowledge represents thoughts. This means they are judgements upon a particular reality and every aspect of knowledge within them transforms into a Mafhoom (concept) when evidence is obtained that confirms the correctness of these thoughts and their application upon their realities. This is whether the evidence is ‘Aqliy like witnessing or seeing a thing or matter, or if it is Naqliy (transmitted) when we trust the truthfulness of the one who has transmitted the knowledge of a matter to us.

d) Wani nau'in ilimi wanda ba a fahimtar hakikanin abin da yake nufi gaba ɗaya, ko kuma ba ya aiki a kan hakikanin abin da yake bayyanawa, wannan nau'in ilimi kuwa yana zama ne a cikin hankali a matsayin bayani kawai. Saboda haka ba sa kaiwa ga ɗaukaka, domin sun zama tunani ko ra'ayoyi da mutum zai iya buƙata a wasu yanayi na musamman, kamar don tabbatar da ƙarya tasu ko bayyana kuskurensu. Misali shi ne ilimin game da akidar jari-hujja, 'yanci, dimokuraɗiyya ko kwaminisanci, da sauransu, waɗanda kawai suke wakiltar bayani.

d) A type of knowledge where its reality is not fully comprehended or it does not apply upon the reality that it is describing and this type of knowledge remains stored in the mind as information alone. Therefore they do not lead to elevation because they have become thoughts or concepts that the human may need in specific circumstances like to confirm their falsity or reveal their error. This is like knowledge about the capitalist ideology, freedom, democracy or communism amongst others which merely represent information.

Misali, hakikanin tunani da gurguzanci ke tattaunawa a kansa yana da hakikanin da aka fahimta kuma aka gane shi, amma hukuncin da ake yankewa a kan wannan hakikanin, idan aka ce tunani shi ne nunin abu a cikin kwakwalwa, hukunci ne da bai dace ba, kuma ba ya shafar hakikanin tunani.

So for example the reality that communism discusses in relation to thinking has a comprehended and perceived reality however the judgment upon this reality when stating that it is the reflection of matter upon the brain is an incorrect judgment that does not apply to the reality of thinking.

Haka kuma ya shafi hakikanin abin da jari-hujja ke tattaunawa game da dimokuraɗiyya, lokacin da take cewa mulki ne na jama'a kuma ta hannun jama'a. Duk da cewa an fahimci wannan hakikanin abu, hukuncin da ake yi a kansa shi ne cewa ba daidai ba ne, saboda mulkin jama'a ta hannun jama'a ba ya tabbata a zahiri. Wannan saboda jama'a ba su ne ke tsara kundin tsarin mulkinsu ko dokokinsu ba, illa dai wani takamaiman rukuni daga cikin jama'a ne ke yin hakan.

The same applies in respect to the reality that capitalism discusses in relation to democracy when it states that it is the rule of the people and by the people. Despite this reality being comprehended the judgment upon it however is that it is incorrect because the rule of the people by the people is not (in actual fact) realised. This is because the people do not lay down their constitution or their laws but rather it is only a specific group from amongst the people that do this.

e) Ilimi irin wanda ba shi da hakika, kuma ba zai yiwu a hango ko a ga hakika a gare shi ba. Bugu da ƙari, ba zai yiwu a yi nazari da duba shi ta fuskar aikace-aikacensa ko rashin dacewarsa a kan wani hakika ba. Waɗannan su ne ruɗi, tatsuniyoyi da hasashe na tunani, waɗanda suka haɗa da irin su aljanu masu ban tsoro, tsuntsun Phoenix da almarar kimiyya, da sauran abubuwan da suke na tunani da tatsuniya.

e) A type of knowledge that does not have a reality and it is not possible to envisage and see a reality for it. In addition it is not possible to study and look into it in terms of its application or non applicability upon a reality. These are the illusions, myths and imaginary fictions which include the like of goblins, phoenixes and science fiction amongst other matters that are imaginary and mythical.

Haƙiƙanin abin da yake a sama shi ne tarin nau'o'in ilimi daban-daban da mutum zai iya samu a rayuwarsa, ko an samo su ta hanyar gwaji ko koyi, ko ta hanyar samu da ciro hukunci, ko ta karatun littafi ko jin sa daga wani mutum, ko ta wata hanya. Duk da haka, idan ya samu wani ilimi, asalinsa shi ne ya karɓe shi a matsayin tunani, don ya zama wani ɓangare na ma'ajiyar iliminsa, koda kuwa tushen ilimin ba shi ba ne. Abin da muke nufi da karɓar shi a matsayin tunani ko ta hanyar hankali, shi ne yana fahimtar ma'anonin kalmomi da jumlolin da yake karantawa ko yake ji ko yake gani. Sannan yakan yi ƙoƙarin hasashen wani abu na zahiri da za a iya ji da gani, sannan ya yi ƙoƙarin amfani da abin da ya karanta ko ya ji a kan wannan hasashen abu ko abin da aka bayyana shi a kansa. Idan ya dace da shi, to yana iya zama daidai, ko kuma daidai ne, don haka sai ya zama ɗaya daga cikin ra'ayoyinsa da ke shafar halayensa, kuma su ne ke sarrafa ɗabi'unsa idan ya biya bukatun sha'awarsa ko ya cika burinsa.

The above is the reality of the collection of different types of knowledge that a human can gain in his life and whether these were gained through experimentation or imitation or by acquisition and derivation or by reading it in a book or hearing it from another person or through any other means. However when he acquires any knowledge then the origin is that he receives it as a thought so that it becomes part of his knowledge bank and even if the source was other than him. What we mean by receiving it as a thought or intellectually, is that he understands the meanings of the worded expressions and sentences that he is reading or hears or sees. He then attempts to envisage for that a sensed reality and then he attempts to apply what he has read or heard upon that envisaged reality or what it is expressed upon. If it applies upon it then it is viable to be correct or it is correct and as such it would become part of his concepts that affect his conduct and control his behaviours when he proceeds to satisfy his hungers or fulfil his wants.

Idan kuma bai iya hasashen wani hakika ga abin ba, ko kuma bai iya amfani da shi a kan wata hakika da ya hasashe ba, to zai musanta shi, kuma zai kasance a cikin zuciyarsa a matsayin bayani kawai wanda aka tabbatar da cewa ƙarya ne, ko kuma wanda ba a iya tabbatar da gaskiyarsa ba. Bugu da ƙari, Tasdeeq (tabbatarwa/yarda da gaskiyar abin) bai faru game da shi ba, saboda haka ba zai zama Mafhoom (ma'ana/fahimta) a gare shi ba, kuma ba zai yi tasiri ko shafar halayensa da ɗabi'unsa ba.

If however he is unable to envisage a reality for it or is unable to apply it upon an envisaged reality then he will deny it and it would remain in his mind as mere information that has been confirmed to be false or has been unable to confirm its correctness. In addition Tasdeeq (affirmation/confirmation) has not occurred in respect to it and as such will not be a Mafhoom (concept) for him and will not have an impact or effect upon his conduct and behaviours.

Dalilin gabatar da ma'anonin waɗannan nau'ikan ilimin ɗan adam da bambanta tsakaninsu shi ne domin a fahimci tasirin waɗannan tunani a kan ɗabi'a da halayen ɗan adam. Hakan yana nan ko waɗannan tunani sun shafi abubuwa ne ko kuma sun shafi rayuwa. Halin ɗan adam da yadda yake ɗabi'antuwa wajen biyan bukatunsa na sha'awa da cika muradinsa, shi ne alamar da ke nuna darajarsa ko ƙasƙantarsa da koma-bayansa. Yana iya ɗaukaka har ya fi mala'iku daraja, ko kuma ya faɗi ya zama mafi ɓata fiye da dabbobi.

The reason behind presenting the meanings of these types of human knowledge and distinguishing between them is so that the effect of the concepts upon the conduct of the human and his behaviour can be understood. This is the same whether these concepts include those concepts that are about things or they are concepts about life. The behaviour of the human and his behaviour in relation to satisfying his hungers and fulfilling his wants is the sign that indicates his elevation or his low level and decline. He can either rise to a high level and be better than the angels or he can fall down and become more astray than the animals.

Ba su zama kamar dabbobi ba, a'a, su ma sun fi kowane ɓata daga hanya (Al-Furqaan 44).

They are not except live-stock, rather indeed they are even further astray from the path (Al-Furqaan 44).

Saboda haka yana da muhimmanci a san tunani da ra'ayoyi ta hanyar da za ta sa mu iya bambance tunani mai kyau da daidai da waɗanda ba daidai ba, da kuma sanin tunani mai ɗaukaka da bambanta shi da tunani mai ƙasƙanci, da kuma bambance tsakanin tunani mara zurfi, tunani mai zurfi da tunani mai haske. Duk wannan don ra'ayoyin mutum da tunaninsa su zama ra'ayoyi masu ɗaukaka da daidai, waɗanda ya karɓe su da sani da cikin haske, domin ta haka za a ɗaukaka shi zuwa matakin da Allah ya so ya kai shi. Wato a ɗaukaka shi zuwa matakin ɗan Adam.

For this reason it is essential to know the thoughts and the concepts in a manner that makes us capable of distinguishing the sound correct thoughts from those that are incorrect and to know the elevated thoughts and distinguish them from the declined thoughts, and to distinguish between the shallow thought, the deep thought and the enlightened thought. All of this is so that the concepts of the human and his thoughts are elevated correct concepts that he has taken with awareness and in an enlightened manner so that he can be elevated by them to the level that Allah has wanted for him to ascend to. In other words that he is elevated to the level of a human being.

Don dubban tunani da ra'ayoyi su ɗaukaka ko su zama abin ƙi, ana buƙatar wata ƙa'ida ko ƙa'idodi da za a yi amfani da su a matsayin tushe wanda ta hanyarsa za a iya yin hukunci a kansu. Bisa wannan ƙa'ida ko ƙa'idodi ne za a iya rarraba tunani, don a bambance alkama da ƙwanƙwasa (watau abu mai kyau daga abin da bai da amfani), da abin da yake daidai da abin da ba daidai ba. Saboda haka dole ne mu yi amfani da ma'auni madaidaici sa'ad da muke yanke hukunci a kan fahimtar kowane tunani da kowane ra'ayi. In ba haka ba, launuka za su cakuɗe, hangen nesa zai dushe, kuma mutum zai rasa hanya tsakanin adali da mugu, mai kyau da mara kyau, da kyau da mummuna. To menene wannan ƙa'ida, wannan ma'auni, da wannan awo da ake buƙata mu yi amfani da su wajen yanke hukunci, wanda ta hakan ne za a tabbatar da abin da ya ɗaukaka da abin da aka ƙi?

A close examination to distinguish between the thoughts and concepts in regards to being elevated or declined requires for there to be a principle or principles to act as a basis by which these thoughts and concepts can be judged. Built upon this principle or principles the thoughts can be classified and in order to distinguish between the wheat and the chaff (i.e. good from the waste) and the correct from the incorrect. So we must utilise the precise criteria when making judgement in relation to understanding every thought and every concept. Otherwise the colours will become blurred and the vision will become fuzzy and the human will be puzzled between the righteous and wicked, the good and the bad, and the pretty and ugly. So what then is this principle, criteria and measurement that we are required to use to pass judgement and which will then be used to establish that which is elevated and what is declined?

Amsar yana kamar haka:

The answer is as follows:

Maudu'inmu shi ne mutum wanda yake rayuwa a wannan duniya, a cikin wannan rayuwa, wanda kuma yake neman farfadowa, ɗaukaka, da ci gaba a kan hanyar cikakkiya. Shin zai iya cimma haka ba tare da sanin ma'anar wanzuwarsa a rayuwa ba, da ma'anar wannan rayuwa ta ɗan lokaci da zai shafe lokaci a cikinta? Musamman ma yayin da yake iya ganin kansa a matsayin mutum ɗaya kawai daga cikin ɗan adam, wanda yake rayuwa tare da tarin mutane da sauran halittu masu rai a kan wannan duniya, wadda ke cikin babbar duniya mai faɗi!! Akwai babban bambanci tsakanin mutum ya kalli kansa a matsayin Zaid ko 'Amr, da kuma kallon kansa a matsayin ɗan adam. Wannan babban bambanci zai bayyana sarai idan muka bi wasu matakai a kansa. Saboda haka, mafi ƙasƙantar matsayin koma baya shi ne karɓar wannan ra'ayi na son kai da ɗaiɗaikun mutum, wanda ra'ayi ne da ke martani ga ilhamar rayuwa, kuma bayyanar ilhamar rayuwa tana da yawa ƙwarai. Wannan ra'ayi nasa na ɗaiɗaikun mutum zai iya faɗaɗa kaɗan ya wuce kansa, har ya ga cewa shi ɗan wane ne, kuma yana da 'yan'uwa maza da mata, kuma memba ne na iyali da yake ƙauna. Yana kuma son ya zama shugaban iyalin, wanda wata bayyanar ilhamar rayuwa ce, ma'ana har yanzu yana aiki bisa ga martanin ilhama. Sannan wannan ra'ayi zai iya ƙara faɗaɗa ya haɗa da babban iyalinsa, kabilarsa, ƙauyensa ko garin da yake zaune, kuma sakamakon haka yana bayyana a fili ga waɗanda suke danganta sunan garinsu ko ƙauyensu da wani suna, kamar Zaid Al-Khaleeli ko 'Amr Al-Baghdaadi. Wannan ra'ayi zai iya ƙara faɗaɗa har ya zama na ƙasa (Wataniyan), wato na ƙasa da ƙasa, har a kira shi Misry (Balarabe ɗan Masar), ko Shaami (daga Sham), ko Hindi (ɗan Indiya), da sauran sunaye. Hangen nesansa da ra'ayinsa na iya ƙara faɗaɗa har ya haɗa da al'umma (Qawm, wato mutane). ...Larabawa) wanda yake na su, kuma ta haka sai ya zama Qawmi (mai kishin ƙasa mai faɗi). Duk da wannan faɗaɗa, bai ɗaga kansa zuwa matakin ɗan Adam ba. Allah ya girmama shi, ya halicce shi a cikin mafi kyawun siffa, amma bai ɗauki kansa a matsayin ɗan Adam da yake rayuwa tare da sauran mutane daga cikin ɗan Adam ba.

Our subject area is the human being who lives in this existence in this life and who seeks revival, elevation and to proceed on the path of completeness. Will he be able to achieve this without knowing the meaning of his existence in life and the meaning of this temporal life that he must spend time in? This is particularly the case as he can see himself as just one individual from amongst the humans who lives with a collection of people along with other living creatures upon this earth which lies within a vast universe!! There is a vast difference between the human looking at himself as being Zaid or ‘Amr and between looking at himself as a human. This vast difference would be revealed with absolute clarity if we were to follow some of the steps in regards to it. As such the furthest point of decline is represented in his adoption of that individualistic self-centred view, that view which is a reaction to the survival instinct and the manifestations of the survival instinct are indeed many. His individualistic view could expand and widen a little and expand beyond himself so that he sees that he is the son of so and so and that he has brothers and sisters, and that he is member of a family that he loves. And he likes to be the master of it which is another manifestation of the survival instinct which means that he is still behaving according to the instinctive reaction. This view could then extend further to include his wider family, tribe, village or town that he lives in and the result of this can be seen very clearly amongst those who link the name of their town or village to a certain name like Zaid Al-Khaleeli or ‘Amr Al-Baghdaadi. This view could widen even further to become nationalistic (Wataniyan) belonging to the soil and earth so he is then called Misry (Egyptian), or Shaami (From the Levant), or Hindi (Indian) amongst other namings. His horizons and vision could widen even more to include the Qawm (a people i.e. Arabs) that he belongs to and as such he becomes Qawmi (A wider Nationalist). Despite all of this expansion he did not elevate to arrive to the level of the human being. Allah had honoured him and created him in the best of moulds and yet he did not see himself as a human being who lives amongst others from amongst mankind.

Daga wannan kallon zuwa ga wanzuwa, rayuwa da mutum, za mu iya bambance tsakanin tunani mai daraja da tunani mai rauni ko ƙasƙanci. Idan za mu zana layin bayani, to za mu sanya matsayin mafi ƙasƙancin mutum a sifili. Wannan sifilin zai jagoranci zuwa kallon mutum ta fuskar cewa shi ɗan adam ne. Abin da ke ƙasa da wannan matsayi kuwa, zai wakilci farkon koma baya, kamar daga Qawmiyya (kishin ƙabila ko al'umma) zuwa kishin yanki, zuwa babbar hanyar iyali, har ya kai ga ƙarshe, wato mutum mai son kansa kawai. Amma ɗaukaka tana farawa ne daga karɓar kallon mutum ta fuskar cewa shi ɗan adam ne, har ya kai ga mafi girman matsayi bisa wannan kallo. Wannan shi ne lokacin da ya fahimci sosai cewa shi bawan Allah ne. Saboda haka, karɓar kallon mutum a matsayin ɗan adam yana wakiltar tunani mai daraja ko farkon ɗaukakar hankali, yayin da duk abin da ya gaza wannan kallo yana wakiltar tunani mai koma baya ko mara daraja. Dangane da hawan matakan ɗaukaka da ƙoƙarin farfado da wannan mutum, wannan yana bayyana ne a amsar wata tambayar, wato samun ilimi game da ma'anar wanzuwar mutum a rayuwa. Duk wani bincike ko tunani game da bayyana ma'anar rayuwa da ma'anar mutum a cikinta yana wakiltar bincike mai daraja, ba tare da la'akari da sakamakon da aka kai ba. Irin wannan tunani ne da ke kai ga farfadowa, ko wannan farfadowar daidai ce ko kuskure.

From this fundamental view towards existence, life and the human we are able to distinguish between the elevated thought and the declined or low level thought. So if we were to draw an explanatory line we would place the lowest level of the human being at zero. This zero would guide towards the view of the human in terms of him being a human being. As for that which is less than this point then this would represent the beginning point of decline like from Qawmiyyah (nationalism related to a people) to regionalism to the wider family network until it reaches the end (of the chain) i.e. the self-centred individual. As for elevation then this begins from adopting the view of the human in terms of him being a human being until he is able to reach the highest level based on this view. This is when he fully comprehends that he is the slave of Allah and as such adopting the view of the human as a human represents elevated thought or the beginnings of intellectual elevation whilst anything less than this view represents a declined thought or a low level one. As for climbing the stairs of elevation and attempting to revive this human, then this is represented in the answer to the other question, which attaining knowledge about the meaning of the human’s existence in life. And any study or thought in regards to defining the meaning of life and the meaning of the human being within it represents and elevated study irrespective of the results that are reached. It is the type of thought that leads to revival irrespective of whether this revival is correct or incorrect.

Daga wannan mahanga, sharadi na farko wajen tantance ko tunani ya yi daraja ko bai yi ba shi ne cikakkiyar fahimta (comprehensiveness). Idan tunani yana da cikakkiyar fahimta, yana kewaye da hakikanin abin da ake bincike, kuma ba a takaita shi ga fannin guda ɗaya ba, ko yanayi guda ɗaya, ko wani hali guda ɗaya ba, to wannan tunani zai mallaki wata siffa daga cikin siffofin tunani mai daraja, wato siffar cikakkiyar fahimta. Saboda haka, idan tunani ba shi da cikakkiyar fahimta, ba zai yi daraja ba.

From this perspective the first criteria in relation to a thought being elevated or declined is comprehensiveness. So if the thought is comprehensive in encompassing the reality that is being investigated and not restricted to one area, case or circumstance then this thought would possess the attribute from amongst the attributes of the elevated thought which is the attribute of being comprehensive. As such if the thought is not comprehensive then it will not be elevated.

Sifa ta biyu daga cikin sifofin tunani mai ɗaukaka ita ce zurfi a cikin nazari ko bincike, da fara tun daga farko, inda ake isa ga ainihin gaskiyar al'amarin da ake nazari a kansa. Wannan yana faruwa ne idan mutum ya duba duniya, rayuwa ko ɗan Adam, bai ɗauki wani ɓangare ko wata bayyanar tasa kawai ba, a'a, wajibi ne ganinsa ya zama mai zurfi ta yadda zai san tushen da wannan gaskiyar da yake bincike ta samo asali daga gare shi. Don haka idan misali ya duba ɗan Adam, wajibi ne ganinsa ya kewaye irin wannan ɗan Adam tun daga farko, wanda hakan ke buƙatar sanin ko wannan ɗan Adam Azali ne (madawwami) ko halittar wani mahalicci. Daga nan sai ya matsa zuwa sanin abin da ɗan Adam ya ƙunsa da kuma abin da ya bambanta shi da sauran halittun rayayyu. Sannan ya matsa zuwa sanin ko fahimtar abubuwan da ke motsa shi zuwa aiki da ayyuka, da kuma ko an tilasta shi ya aikata waɗannan ayyuka ko kuma yana aiki bisa zaɓinsa. Yana nazarin wannan tare da wasu al'amura da za su sa ya zama tunani mai zurfi na tushe game da wannan ɗan Adam. Idan ya gudanar da wannan nazari, ba don kawai ya ƙara dukiyarsa ta ilimi ba, ko don ya ƙirƙiro ra'ayin falsafa, ko kuma don ya ƙara ilimi da bayani kawai ba. A'a, yana yin sa ne saboda shi mutum ne da yake rayuwa a wannan duniya cikin wannan faɗaɗɗen wanzuwa (duniya), kuma saboda yana son sanin ma'anar wanzuwarsa a cikin rayuwa. Ba zai iya kaiwa ga wannan sani ba sai ya san kuma ya fahimci farkon wannan wanzuwa da yake rayuwa a cikinta da kuma hanyar da take zuwa. Kuma bisa amsarsa ga hakan (ko daidai ne ko kuskure), yana ƙayyade halayensa kuma yana daidaita ɗabi'unsa. Wannan zurfi a cikin nazari shi ne sifa ta biyu ta tunani mai ɗaukaka, kuma da tabbatar da hakan mun tabbatar da ainihin gaskiyarsa. Wannan tunanin da ake kira tunani mai ɗaukaka shi ne tunanin da ke da cikakkiyar fahimta da zurfi. Shi ne tunanin da ya dace da ɗan adam a matsayinsa na ɗan adam, kuma shi ne tunanin da ke kai ga Nahda (farfaɗowa). Tunani ne mai inganci kuma mai ƙarfi ga ɗan adam idan yana son ya bi hanyar farfaɗowa da ɗaukaka. In ba haka ba, zai koma baya ya faɗi zuwa zurfin dabbobi, har ma dabbobi su fi shi.

As for the second attribute from amongst the attributes of the elevated thought, it is the depth in the study or investigation and to begin from the beginning, where the fundamental true reality of the matter that is being studied is reached. So this happens when he examines the universe, life or the human being and he does not just take one of its aspects or manifestations but rather it is necessary for his view to be deep so that he knows the basis from which this reality that he is investigating arose from. So when for example he examines the human being, it is necessary for his view to encompass the type of this human from the very beginning which necessitates knowing whether this human is Azaly (eternal) or a creation of a creator. From there he moves on to knowing what this human is made up of and what distinguishes him from the other living creatures. He then moves on to knowing or understanding the drives and motives that lead him into motion and action and whether he is compelled to undertake these actions or acts according to his choice. He studies this amongst other matters that would make it a deep fundamental thought about this human being. And when he undertakes this study he does not do so merely to increase his intellectual wealth, to develop a philosophical opinion or just to increase his knowledge and information. Rather he undertakes it because he is a human who lives in this life within this wide existence (universe) and this is because he wants to know the meaning of his existence within life. He will not be able to arrive at this knowledge unless he knows and understands the beginning of this existence that he is living within and the direction that it is heading to. And built upon his answer to that (whether it is correct or incorrect) he defines his conduct and regulates his behaviours. This depth in the study is the second characteristic or attribute of the elevated thought and by establishing that we have established its true reality. This is that the elevated thought is the thought that is characterised by comprehensiveness and depth. This is the thought that is fitting for the human as a human being and it is the thought that leads to Nahdah (revival). It is the thought that is viable and sound for the human if he wants to tread the path of revival and elevation. Otherwise he would decline falling to the depths of animals, indeed animals would be better than him.

Ba su zama kamar dabbobi ba, a'a, su ma sun fi kowane ɓata daga hanya (Al-Furqaan 44).

They are not except live-stock, rather indeed they are even further astray from the path (Al-Furqaan 44).

Saboda wannan dalili ne muke ganin Ubangijin talikai da dukkan halitta suna jagorantar mu zuwa irin wannan tunani a cikin ɗaruruwan Ayoyi kamar maganarsa (SWT):

It is for this reason that we find the Lord of the worlds and all creation directing us towards this type of thinking in hundreds of Aayaat like His (swt)’s speech:

Shin ba su duba sama da ke bisansu ba - yadda Muka gina ta da yadda Muka kawata ta, kuma babu wani tsagewa a cikinta?

Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts?

Kuma ƙasa - Mun shimfiɗa ta, mun jefa a cikinta duwatsu masu tsayayyu, kuma mun sa ta tsirar da (abu) na kowane nau'i mai kyau.

And the earth - We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind.

Bayar da fahimta da tunatarwa ga kowane bawa da ya juya [zuwa ga Allah].

Giving insight and a reminder for every servant who turns [to Allah].

Kuma Mun saukar da ruwan sama mai albarka daga sama, sai Muka tsirar da gonaki da hatsi na girbi ta dalilinsa. Da kuma dabinai masu tsayi, da 'ya'ya masu jeru-jeru.

And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest And lofty palm trees having fruit arranged in layers.

A matsayin abinci ga bayi, kuma Muka rayar da ƙasa matacciya ta hanyarsa. Haka fitowar ranar tashin kiyama take.

As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection.

(Suratu Qaf, ayoyi 6-11).

(Surah Qaf 6-11).

Lalle ne, a cikin halittar sammai da ƙasa, da kuma jujjuyawar dare da rana, akwai alamu ga masu hankali.

Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.

Waɗanda suke ambaton Allah a tsaye, da zaune, da kwance a gefunansu, suna kuma yin tunani game da halittar sammai da ƙasa, suna cewa: "Ya Ubangijinmu, ba ka halicci wannan a banza ba; tsarki ya tabbata a gare Ka, sai ka kiyaye mu daga azabar Wuta.

Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.

(Aali ‘Imraan 190-191).

(Aali ‘Imraan 190-191).

Kuma wata alama a gare su ita ce ƙasa matacciya. Mun rayar da ita, kuma muka fitar da hatsi daga cikinta, kuma daga cikinta suke ci.

And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat.

(Ya-Sin 33).

(Ya Seen 33).

Ya ku mutane, an gabatar da misali, don haka ku saurare shi. Lalle ne waɗanda kuke kira baya ga Allah, ba za su taɓa halitta ko da kuda ɗaya ba, koda sun taru don hakan. Idan kuma kuda ya kwace musu wani abu ƙarami, ba za su iya ƙwato shi daga gare shi ba. Rauni ne mai nema da wanda ake nema.

O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.

(Al-Hajj 73).

(Al-Hajj 73).

Ko an halicce su ne daga babu komai, ko kuwa su ne masu halittar kansu?

Or were they created by nothing, or were they the creators [of themselves]?

(At-Tur 35).

(At-Tur 35).

Kuma ka taɓa ganin ruwan da kake sha?

And have you seen the water that you drink?

Shin kai ne kuke saukar da shi daga cikin gizagizai, ko kuwa Mu ne muke saukar da shi?

Is it you who brought it down from the clouds, or is it We who bring it down?

(Al-Waaqi'ah 68-69).

(Al-Waaqi’ah 68-69).

Ya ku mutane, me ya ruɗe ku game da Ubangijinku, Mai karimci?

O mankind, what has deceived you concerning your Lord, the Generous.

Wane ne ya halicce ka, ya daidaita ka, kuma ya daidaita sassan jikinka?

Who created you, proportioned you, and balanced you?

(Al-Infidar 6-7).

(Al-Infitaar 6-7).

Ya ku mutane, lallai ku kuna ta gwagwarmaya zuwa ga Ubangijinku da [matuƙar] ƙoƙari, kuma za ku haɗu da shi.

O mankind, indeed you are labouring toward your Lord with [great] exertion and will meet it.

(Al-Inshiqaaq 6).

(Al-Inshiqaaq 6).

Zaɓin da ke sama wasu ne daga cikin ayoyi masu yawa da ke magana da hankalin ɗan adam. Suna magana da shi a matsayinsa na mutum, suna jawo hankalinsa zuwa abin da ke kewaye da shi na rayuwa, kuma suna jaddada masa wajibcin lura da wannan faffadan duniya da yake rayuwa a cikinta.

The above selection represents just some from amongst a great number of Aayaat which address the faculty of the human mind. They address him as a human and bring his attention to that which is around him in terms of life and impresses upon him the need to pay attention to this vast universe that he lives in.

Haka kuma ayoyi suna jawo hankalinsa ya mayar da hankali kan al'amari ko abu dangane da asalinsa:

Similarly the Aayaat bring his attention to focus upon the thing or matter in respect to its source:

Ko an halicce su ne daga babu komai, ko kuwa su ne masu halittar kansu?

Or were they created by nothing, or were they the creators [of themselves]?

(At-Tur 35).

(At-Tur 35).

Kuma Mun sanya kowane abu mai rai daga ruwa. Shin ba za su yi imani ba?

And we have made everything from water. Will they not (then) believe (Al-Anbiyaa 30).

Wannan yana game da ɗaukaka da koma baya a cikin tunani. Dangane da bambance-bambance tsakanin tunani mara zurfi, tunani mai zurfi da tunani mai haske, akwai sharuɗɗa daban-daban a kan haka, da ka’idoji da ake amfani da su wajen tantance matakin wannan tunani. Ya kamata a lura, duk da haka, cewa har yanzu ana ɗaukar sa a matsayin tunani da kuma hukunci a kan wani gaskiya, kuma duk yadda matakin rashin zurfin sa ya kai, har yanzu ana ɗaukar sa a matsayin tunani. Yana bambanta da martanin ɗabi’a na nan take, kuma yana bambanta da koyi da kwaikwaya, kuma mai shi yana ɗaukaka zuwa matakin ɗan Adam, kuma yana wakiltar kallon ɗan Adam a matsayin ɗan Adam. Yana kuma zama sakamakon hankalin ɗan Adam da ’ya’yan ƙoƙarin hankali, in ba haka ba ba zai dace ba don farfaɗowa ko don ci gaba zuwa hanyar cikawa, ko don canja mutum ko al’umma zuwa yanayi da hali mafi kyau.

This is in terms of the elevation and decline in the thinking. As for distinguishing between the shallow thought, the deep thought and the enlightened thought then there are different criteria for this and principles that are used to determine the level of this thought. It is worth noting however that is still considered a thought and a judgment upon a reality and whatever the level of shallowness that is reached it is still considered to be a thought. It is distinguished from the instinctive reaction and is distinguished from imitation and simulation, and its possessor is raised to the level of a human and it represents viewing the human as a human being. It is the product of the human mind and the fruit of an intellectual effort otherwise it would not be fitting for revival or to proceed towards the path of completeness, or to transfer an individual or society to a better state and condition.

Tunanin rashin zurfi yana nufin yanke hukunci a kan mafi asali ko mafi sauƙi na abubuwa da kamanninsu da hakikaninsu, ba tare da sanin wannan abu ko hakikanin sa sosai ba, da fahimtarsa sosai, kamar sanin menene shi, ko tushen da ya fito daga gare shi, ko yanayin da ke kewaye da shi, ko ba tare da samun muhimman bayanai game da shi ba, ba tare da ƙoƙarin samun bayanin da ke bayyana wannan hakikanin ba. Ko kuma mutumin da ya karɓi bayanin da aka yi masa bayani, alhali wannan tunani yana bambancewa da rashin zurfi ko sauƙin zuciya. Yana da sauƙi ƙwarai a yaudari mutanen da ke da wannan tunani, wanda ake yi ta hanyar nuni na ruɗi ko kamanni na ƙarya, zance mai daɗi, da alkawuran ƙarya. Haka kuma, al'ummar da irin waɗannan tunanin marasa zurfi suka mamaye ta, takan kasance a hannun shugabanninta da masu mulkinta. Waɗannan mutane ana jagorantar su da jawabai masu ƙarfi da kwarjini, ana motsa su da tadawar motsin zuciya, kuma suna gamsuwa da mafi ƙarancin riba ko sakamako. Kuma abin da ya faɗi gaskiya ne maganar wanda ya siffanta waɗannan mutane da kalmomin: "Ana tara su da ganga, kuma ana watsa su da sanda." Kuma yawan misalai a cikin al'ummarmu da ke nuna wannan rashin zurfi ya yi yawa, kuma sau da yawa mutane suna gaggawar zuwa ga tunanin da a waje yake kama da jinƙai, alhali cikinsa (da gaskiyar hakikaninsa) yana kawo wahala. Wannan kuwa domin shugabanni da masu mulki su iya horar da mutane, su kai su ga matakin fid da zuciya da karaya, yayin da suke jagorantar su su karɓi duk wata mafita da shugaba ko mai mulki ya zaɓa musu. Mafi bayyanannen misali na rashin zurfin mutane shi ne yadda yake da sauƙi a jagorance su ta hanyar amfani da mafarkan ruɗi da kamannin ƙarya, kuma wannan yanayi yana maimaita kansa lokaci bayan lokaci. Mafi kyawun misali a kan haka shi ne batun Falasɗinu da yanayin da ya shiga tun farkonsa har zuwa wannan lokaci. Ya kasance an bar sarakuna da shugabanni da dama damar amfani da Falasɗinu a matsayin hanyar cimma burinsu ko aiwatar da sha'awarsu ko ta ubangijinsu, ta hanyar kai Ummah zuwa yanayi na yanke ƙauna, rashin bege da mika wuya, duk da cewa gaskiyar lamarin ba ta bambanta sosai da sauran ƙasashen Musulmi. Matsalar gaskiya itace matsala ɗaya, kuma ba ta bambanta sai ta fuskar kamanni da aka ɗora mata. Wannan saboda dukkan ƙasashen Musulmi suna fama da gaskiya ɗaya da Falasɗinu ke fama da ita, kuma tsarin daidaita Musulmai tsari ɗaya ne, koda yake bayyanuwarsa tana da yawa. Don haka Siriya, Lebanon, Iraki, Iran, Pakistan, Morocco, Algeria, Saudiyya da Yemen duk daya suke dangane da sha'awar daidaita mutane da sa su karɓi hukunce-hukuncen Kufur.

The shallow thought means to judge upon the most basic or simple aspects or appearances of things and their realities without knowing that thing or reality and understanding it well, like knowing what it is or the basis that it has emanated from, or the circumstances that surround it, or without possessing significant information about it and without attempting to obtain the information that explains that reality. Or the one who accepts information that has been explained to him whilst this thought is distinguished by shallowness or naivety. It is very easy to deceive people who are characterised by this thinking which is done through deceptive displays or appearances, sweet speech and false promises. In addition a society in which the like of these shallow thoughts dominate remains in the hands of its leaders and rulers. These people are led by resounding charismatic speeches, moved by the stirring of emotions and are satisfied with the least of gains or outcomes. And how truthful were the words of the one who described these people with the words: ‘They are gathered by the drum and they are dispersed by the stick’. And how great the number of examples there are in our society which reflect this shallowness and how often do the people hasten towards thoughts which on the outside appear to be merciful whilst their inside (and true reality) bring suffering. This is so that the leaders and rulers are capable of taming the people and of bringing them down to the level of despair and despondency whilst leading them to accept any solution that the leader or ruler chooses for them. The most vivid example of the shallowness of the people is reflected in how easy it is to lead them by utilising deceptive mirages and fake appearances, and this state of affairs repeats itself time and time again. The best example of this is the issue of Palestine and the situations that is has passed through since its beginning until this hour. Room and possibilities have still been left available for the leaders and rulers to take Palestine as a means to achieve their aims or implement their desires or those of their masters by bringing the Ummah to a condition and state of despair, hopelessness and surrender despite its reality not differing much from the remaining Muslim lands. There (real) issue is the same issue and it does not differ except from the angle of the appearance that has been cast upon it. This is because all of the Muslim lands suffer from the same reality Palestine suffers from and the process of taming the Muslims is one single process even if its manifestations are many. So Syria, Lebanon, Iraq, Iran, Pakistan, Morocco, Algeria, Saudi and Yemen are all the same in relation to the desire to tame the people and make them accept the rulings of Kufr (disbelief).

Al-fikr al-sattahi kamar yadda muka fada, hukunci ne akan mafi sauki bayyanuwar wani al'amari na musamman, ba tare da kula da gaskiyar wannan al'amari ba, kuma ba tare da yin kokari don fahimtar wannan gaskiya ta hanyar sanin dalilansa da sakamakonsa, ko fahimtar tushen da ya fito ko abin da aka gina a kansa ba. Haka kuma yana nufin rashin sanin ko fahimtar yanayinsa, sharuddansa, da duk abin da ke da alaka da shi. Misali: Idan muka ji hayaniya a waje a titi, sai mu fita mu ga taron mutane rike da tutoci suna ihun taken. A irin wannan hali, zai zama rashin zurfi ko kallon sama-sama a ce kawai zanga-zanga ce abin da aka gani. Ya fi daukaka da zurfi a yi kokari wajen sanin da fahimtar abin da ke bayansa, da kuma wadanne jam'iyyu ko kungiyoyi ne ke jagorantar shi. Kuma zai fi daukaka a san manufofi na gaskiya da dalilan da ke boye a bayan wannan zanga-zangar, da kuma yanayi, sharudda da al'amuran da suka sa wannan jam'iyya ta shirya zanga-zangar. Haka kuma ya zama wajibi a yi kokari wajen fahimtar ko akwai, bayan wannan jam'iyya da ke jagorantar zanga-zangar, wani tasiri ko shugabanci daban da ya tura ta zuwa ga yin zanga-zangar domin cimma wata manufa ko buri na musamman.

The shallow thought as we have stated is the judgement upon the most simple manifestation of a specific reality without paying attention to the truth of this reality and without expending effort to understand this true reality by knowing its causes and effects or to understand the basis that it has emanated from or what is built upon it. This in addition to not knowing or understanding its circumstances, conditions and what is related to it. For example: When we here a commotion outside in the street we go out to see a mass of people raising banners and shouting slogans. It would in this case be shallow or superficial to find it enough to state that what has been witnessed is merely a demonstration. It is higher and more elevated to expend effort to know and understand what lies behind it and which parties or groups are leading it. And it would be even more elevated to know the real goals and motives that are hidden behind this demonstration and what the circumstances, conditions and realities are that has driven this party to organise a protest. It would also be necessary to make effort to understand if there is behind this party leading the protest any other influence or direction that has pushed this party in the direction of demonstrating in order to achieve a specific aim or objective.

Duk wannan wajibi ne domin idan muka yanke hukunci a kan hakikanin lamarin ya zama daidai ko kuma kusa da daidai. Ya isa hukuncinmu ya kasance mai zurfi, ba kuma a takaita shi ga guda ɗaya daga cikin bayyanannun siffofin da ke da alaƙa da wannan hakikanin lamari ba. A maimakon haka, da mun yi ƙoƙari wajen fahimtar hakikanin lamarin bisa ga ainihin hakikaninsa, mun kuma bincika abubuwan da ke haifarwa, manufofi, yanayi da sharuɗɗan da suke da alaƙa da wannan al'amari, sannan bayan haka mu yanke hukunci.

All of this is necessary so that when we issue our judgment upon the reality it is correct or near to being correct. It is sufficient for our judgement to have been deep and not merely restricted to one manifested reality from amongst the manifestations related to that reality. Rather we would have expended effort to understand the reality according to its true reality and we would have examined the factors, objectives, circumstances and conditions that relate to this incident and after that we would have issued a judgement.

Misali: Wani saurayi yana son yin aure; ya ga wata kyakkyawar yarinya, sai ya yanke hukunci daga kamanninta cewa ta dace ta zama matarsa. Wannan hukunci ne mara zurfi kuma na zahiri. Zai fi daraja a san ko ta riga ta yi aure ko a'a? Ko tana da lafiya ko tana cikin rashin lafiya? Ko tana iya magana ko bebiya ce? Ko tana iya haihuwa ko bakarariya ce? Har ma fiye da haka, zai fi daraja ya san dangin ta daga wajen mahaifinta? Da kuma gidan da take zaune a ciki? Har ma fiye da wannan, zai zama mafi daraja a fahimci ra'ayinta game da rayuwa da kuma imanin da take riƙe da shi? Wane tunani ne take ɗauka? Idan ya cika wannan bincike, ya kuma samu fahimtar wannan gaskiya, to hukuncinsa a kan wannan gaskiya zai zama mai daraja kuma kusa da abin da yake daidai.

Another example: A young man wishes to marry; he sees a beautiful girl and then judges from her appearance that she is suitable to be his wife. This is a shallow and superficial judgement. It would be more elevated to know whether she is already married or not? Is she healthy or sick? Is she able to speak or is she mute? Is she fertile or barren? And even more elevated than that would be for him to know her family from her father? And what house she is living in? And even more elevated than this would be to understand her viewpoint towards life and what her beliefs are? What thought does she carry? If he fulfils this study and gains an understanding of this reality then his judgement upon this reality would become elevated and close to what is correct.

Misali na gaba: Idan muka saurari rubutun da ake karantawa, ko muka karanta wani maudu'i, idan karatunmu ko sauraronmu ga wannan rubutu don kashe lokaci ne ko don nishadantar da kanmu, ko kuma idan babu hangen nesa da zurfin fahimta game da ma'anoninsa, ko kuma ba mu iya yin hakan ba, to za mu yi hukunci mara zurfi ko na sama-sama a kan wannan rubutu. Amma idan muka duba salon adabinsa, muka yi ƙoƙarin sanin yadda ya dace da ƙa'idojin harshe, to a wannan yanayin za mu iya yin hukunci daga mahangar adabi da ɓangarensa. Sai dai idan muka yi ƙoƙarin yin tunani a kan ma'anoninsa, mu fahimci gaskiyar da yake shafa, mu san wanda ya tsara rubutun da lokaci ko yanayin da aka rubuta shi a ciki, to za mu kasance mun samu daga wannan rubutu ko wannan nazari wani abu na ilimi wanda ya sha bamban da sama-sama ko rashin zurfi. Hukuncinmu a kansa zai zama hukunci mai zurfi, nesa da rashin zurfi da sama-sama a sakamakon haka.

Another example: When we listen to a text that is read out or we read a subject. If our reading or listening to that text was for the sake of killing time or self-amusement or if it was absent in terms of vision and depth in regards to comprehending its meanings or we were unable to do that, then we would pass a superficial or shallow judgement upon this text. However when we examine its literary form and make effort to know its conformity to the rules of the language, then in this case we can make a judgment from a literary angle and aspect. However when we try to contemplate its meanings and understand the reality upon which it applies, to know the one who has compiled the text and the occasion or circumstances in which it was made, then we would have taken from this text or this study an intellectual taking which is far from superficiality or shallowness. Our judgement upon it would then be a deep judgement that is far away from shallowness and superficiality as a result.

Dangane da tunani mai zurfi, shi ma hukunci ne a kan wani gaskiya, sai dai yana bukatar sanin gaskiyar, kuma ba a takaita shi ga wata bayyanuwa daga cikin bayyanuwarta ko wani keɓantaccen al'amari daga cikin keɓantattun al'amuranta ba.

As for the deep thought, it is also a judgment upon a reality however it requires the knowledge of the reality and is not restricted to one manifestation from amongst its manifestations or one particularity from amongst its particularities.

Sanin abubuwa da fahimtar su yana bukatar sanin bangarorinsu da takamaiman sifofinsu, don a iya kaiwa ga tsarinsu mafi zurfi. Amma fahimtar al'amura da abubuwan da suka faru yana bukatar sanin tare da fahimtar bangarorin da ke cikin rikicin da abin da ake takaddama a kansa, baya ga yanayi ko sharuddan da rikicin ke faruwa a kansu, da kuma sanadin kai tsaye da na kaikaice idan sun wanzu. Dangane da fahimtar nassin shari'a kuwa, wannan yana bukatar wani abu daban, domin yana bukatar fadin ilimi da ake bukata don fassara nassin da fahimtarsa, tare da kokari don bambance tsakanin nassin shari'a da nassin adabi ko nassin ilimin lissafi da sauransu. Haka kuma yana bukatar fadin ilimi da ake bukata don fahimtar alamomin kalmomi, ko na zahiri ne ko na majazi, da kuma fahimtar ma'anonin jimloli da tsarin hadawarsu. Idan duk wannan ilimin ya kasance, kuma an yi kokari wajen yanke hukunci a kan nassin ko fahimtarsa, to za a kasance mun yanke hukunci a kansa ko mun fahimce shi daidai ko kusa da daidai. Wannan ita ce tunani mai zurfi.

Knowing and understanding matters and things requires knowledge of its partialities and specificities so that there minute composition can be arrived at. As for understanding the realities and events then it is necessary to know and understand the sides involved in the dispute and the matter being disputed over, in addition to the circumstance or conditions that the dispute is occurring upon and the direct causes and indirect causes for it if they exist. As for understanding the legislative text then this requires another matter as it requires wide knowledge needed to interpret the text and understand it, in addition to expending effort to distinguish between the legislative text and the literary text or algebraic text and so on. It also requires wide knowledge needed to understand the indications of the worded expressions whether they are literal or metaphorical and to comprehend the meanings of the sentences and compositional structures. If all of this knowledge is present and we have expended effort to judge upon the text or understand it, we would have then judged upon it or understood it correctly or close to that which is correct. This is the deep thought.

Duk da haka wannan karatu har yanzu bai cika ba, kuma bai kai ga cika duk abin da karatun ke bukata ba. Wannan saboda abubuwa, al'amura da hakikanin al'amura suna da yanayi da sharuddan da ke shafar su, kuma suna da al'amuran da ke da alaka da su wadanda wajibi ne a fahimta, alhali wadannan yanayi, sharudda da al'amuran da ke da alaka ba wani bangare ne na abubuwan, al'amuran, hakikanin al'amuran ko abubuwan da suka faru ba. Saboda haka nazarin waka ba yana nufin an san mawakin ba, ko kuma an san yanayin da aka fadi ko aka rubuta ta a ciki ba, kamar yadda fahimtar wani fashewa mai barna ba yana nufin an san wanda ke bayansa ba, ko manufar da ke bayansa, ko wanda ya bada umarnin a yi shi ba. Zurfin nazari ba ya kai ga isowar wadannan al'amura, domin zurfin nazari yana takaituwa ne ga bangarorin musamman na al'amari, tsarin hadinsa da dokokinsa. Amma abin da ke kewaye da shi da abin da ke da alaka da shi, to wannan yana waje da zurfin nazari, a maimakon haka yana bukatar a yi haske a kan abin da ke kewaye da abin da ake nazari yayin nazarin, domin a san abin da ke kewaye da shi da abin da ke da alaka da shi, saboda ba hakika bangare ne na shi ba.

However it still remains incomplete and falls short in fulfilling all that the study requires. This is because things, matters and realities have circumstances and conditions that have an effect upon them and they have related matters that it is necessary to comprehend whilst these circumstances, conditions and related matters are not part of the things, matters, realities or events. So studying a poem does not mean that the poet is known, or the circumstance in which it was said or written are known, just as understanding a destructive explosion does not mean that the one who is behind it is known or the aim behind it or who ordered it to be done are known. Depth in the study does not lead to the arrival of these matters because the depth in the study is restricted to the partialities of a matter, its structured composition and its laws. As for what lies around it and what is related to it then this lies outside of the deep study and rather it requires during the study shedding light upon that which surrounds the studied matter to know what surrounds it and what is related to it because it is not (actually) part of it.