Amma Fikr ul-Mustaneer (tunani mai haske) shi ne mafi ɗaukaka, kuma shi ne tunanin da ke kai ga Nahdah (farfaɗowa) ta gaskiya. Shi ne tunanin da ke share duhun da ke cikin abubuwa, kuma ba ya wadatuwa da sanin ko fahimtar tushen abubuwa da al'amura da rassansu, ko hakikanin abu da tasirinsa, ko nassoshi da ma'anoninsu, kamar yadda yake ga zurfin tunani. Maimakon haka, yana wuce duk waɗannan don fahimtar abin da ke kewaye da al'amura, abin da ke gefensu, da kuma abin da ke da alaƙa da su.

As for the Fikr ul-Mustaneer (the enlightened thought) it is the most elevated and it is the thought that leads to the true Nahdah (revival). It is the thought that clears away the obscurities and it does not suffice with knowing or understanding the fundamentals of things and matters and their branches, or the reality and its effects, or the texts and their meanings as is the case with the deep thought. Rather it goes beyond all of that to understand that which surrounds the matters, what lies around them and is related to them.

Sa'ad, lokacin da mai wannan tunani ya duba ya bincika wani abu, ba ya ganin ya isa ya kai ga hukuncinsa ta hanyar sanin nauyinsa na musamman ko tsarin atom ɗinsa, sai dai wajibi ne ya san ya fahimci yanayinsa da sharuddansa. Wato, yana da alaƙa da sanin dokokin da ke sarrafa shi, halayen musamman da yake bambanta da su, da abin da dole ne ya bi shi tare, wanda ba zai iya kubuta daga gare shi ba ko ya bar shi a baya, sai dai idan yanayinsa ya canja, kuma yanayinsa da sharuddansa suka maye gurbinsu da wasu, sannan sai a sarrafa shi da wasu dokoki da halaye ko siffofi daban. Idan aka kai wannan zurfi a cikin nazari, to wajibi ne a yi tambaya da bincike game da abin da ke da alaƙa da shi, wato abin da ya sa wannan abu ya miƙa wuya ga waɗannan dokoki, ya sa shi ya bi wannan hanya bisa waɗannan yanayi da sharudda. Wannan na nufin haskaka sassan abin da dokokin da ke sarrafa shi ko suke mulkinsa, da kuma sanin abin da ya sa shi ya miƙa wuya ga waɗannan dokoki. Saboda haka aka sanya masa suna tunani mai haske, domin ba ya barin wani al'amari face ya haskaka shi, alhali kuwa zurfin tunani bai isa ba, kuma tunani mara zurfi, mai saman-saman, ana ƙi shi. Wannan shi ne yanayin tunani mai haske, kuma shi ne abin da ya bambanta shi da zurfin tunani.

So when the one possessing this thought looks into and examines a thing he does not find it sufficient to arrive at its conclusion by knowing its particular weight or its atom make-up but rather it is necessary to know and understand its circumstances and conditions. In other words it relates to knowledge of the laws that control over it, the specificities that it is distinguished by and that which must by necessity proceed along with it and is not able to escape from it or leave it behind unless its condition changes and its circumstances and conditions are replaced with others and as such is controlled by other laws and specificities or characteristics. When this level of depth is gone into in the study then it is necessary to enquire and question about that which is related to it, meaning that which has made this thing submit to these laws and made it proceed in that way according to these circumstances and conditions. This means shedding light upon the parts of the thing and the laws that control or govern it and to have knowledge of that which has made it submit to these laws. For this reason it has been named the enlightened thought as it has not left a single matter except that it has shed light upon it whilst the deep thought is insufficient and the superficial shallow thought is rejected. This is the nature of the enlightened thought and what distinguishes it from the deep thought.

Waɗannan su ne tunanin da ke jagorantar halayen mutum da ɗabi'arsa, kuma bisa tushensa ne ake gina ra'ayoyinsa (Mafaheem) da sha'awoyinsa (Mayool), kuma ta hakan ne ake ƙayyade kallonsa ga rayuwa, kuma ta hanyarsa ne yake sanin ma'anar wanzuwarsa a rayuwa da fahimtarta. Shin wannan tunanin ne yake tantance matsayinsa da darajarsa a tsakanin mutane? Shin yana karɓa ya zaɓi ya zama mai rauni a tunaninsa, da ƙarancin fahimta? Shin yana gamsuwa da zama mara zurfi a tunaninsa, mai gajeren hangen nesa? Shin yana nutsewa cikin zurfin abubuwa yana barin tambayoyi dubu, kuma yana nisanta kansa daga tambayar waɗanda ke kewaye da shi game da haɗa dalilai da sakamako, ko kuma yana magance lamarin a kan rashin tsari idan ya kasa bayar da hujja? Ko kuwa yana neman matsayin da Allah (SWT) ya girmama shi da shi, da albarkar da Allah (SWT) ya yi masa, albarkar hankali (ilimi) da mutuncin ɗan Adam? Zai yi tunani kamar mutum, ya yi amfani da hankalinsa ko basirarsa ('Aql) wajen fahimtar abubuwa da al'amura, ya share duhun al'amura, ya fahimci gaskiyar hakikaninsu.

These are the thoughts that govern the behaviours of the human and his conduct and upon its basis his concepts (Mafaheem) and inclinations (Mayool) are shaped and formed, and his viewpoint in life is defined by it, and through it he knows and understands the meaning of his existence in life. It is this thinking that decides his position and standing amongst people? So does he accept and choose to be declined in his thinking with a low level of comprehension? Is he satisfied to be shallow in his thinking and short sighted? Does he dive deep into depth whilst leaving a thousand questions and does he stay away from questioning of those around him in regards to connecting the causes and the effects or does he deal with it haphazardly when he is unable to provide reasoning? Or does he seek the standing that Allah (swt) has dignified him with and the blessing that Allah (swt) has bestowed upon him, the blessing of the mind (intellect) and human dignity. He will think like a human and utilise his mind or intellect (‘Aql) to comprehend things or matters and clear the obscurities of matters away and understand their true realities.

Saboda haka, wajibi ne ga mutum ya bi abubuwan da suka faru da al'amuran, ya danganta su da musabbabansu da sakamakonsu, ya san yanayinsu da sharuddansu, kuma ya watsa haske mai bincike don fahimtar duk abin da ke da alaka da su. Wannan domin ya iya bin tafarkin farfadowa, ya kai ga matsayin cikakkiya ta hanyar hankali ('Aql) da hujja. Saboda haka muke cewa: 'Mutum zai farfadu gwargwadon abin da yake da shi na tunani game da rayuwa, duniya da mutum da alakar su gaba daya da abin da ke gaban rayuwar wannan Duniya da abin da ke bayanta.' Ma'ana, tafarkin farfadowa yana bayyana a fahimtar mutum game da kansa da kuma rayuwar da ke kewaye da shi a cikin wannan faffadan sararin samaniya da yake rayuwa a cikinta. Wannan domin ya iya fahimtar wannan lokaci da mutum yake raye a cikinsa a wannan wanzuwa. A wata ma'ana, dole ne ya sami sani game da ma'anar wanzuwarsa a wannan rayuwa, kuma ya san cewa ba zai kai ga hakan ba sai ya gina cikakken tunani game da sararin samaniya, rayuwa da mutum. Wannan don ya kafa gaskiya tabbatacciya kuma madawwamiya game da ita, ko tana da dawwama ko kuwa an halicce ta? In ya tabbatar cewa an halicce ta, to me ya kasance kafin ta? Saboda haka wajibi ne a gina tunani game da wannan mahalicci wanda duk rayuwa a cikin wanzuwa ta dogara a kansa, kamar yadda ya zama dole a gina cikakken tunani game da abin da ke bayan rayuwar Duniya. Muddin wannan rayuwar Duniya tana da farko, to dole ne kuma ta sami karshe. To menene shi? Kuma menene alakar dukkan wadannan abubuwa tare, da alakar abin da ke gabansu (watau mahalicci) da abin da ke bayansu? A wata ma'ana, akwai alaka tsakanin rayuwar wannan duniya da abin da ke gabanta, kuma akwai alaka tsakaninta da abin da ke bayanta? Ta hanyar amsa dukkan waɗannan tambayoyin, sai ya iya fahimtar rayuwar duniya da lokacin rayuwar da yake yi. Daga nan kuma zai iya sanin ma'ana da manufar wanzuwarsa, da ma'anar rayuwa.

Therefore it is essential for him to follow the events and incidents and connect them to their causes and effects, to know their circumstances and conditions and to shed the exploratory light to understand all that which is related to them. This is so that he can proceed upon the path of revival and elevate to the heights of completeness by way of the ‘Aql (mind/intellect) and proof. Due to this we say: ‘The man will revive according to that which he possesses in terms of the thought about life, the universe and the human being and their relationship altogether with what is before the life of this Dunyaa and what lies after it’. This means that the path of revival is represented in the view of the human for the human himself and the life that is around him in this vast universe in which he lives. This is so that he is able to understand this period of time that the human is alive for in this existence. In other words he must have knowledge about the meaning of his existence in this life and know that this is not arrived at unless a comprehensive thought is formulated by him about the universe, life and the human. This is to establish a firm and constant truth in respect to it being eternal or created? If he establishes that it is created then what was before it? Therefore it is necessary to formulate a thought about this creator that all of life in existence depends upon just as it is essential to formulate a comprehensive thought about what lies after the life of the Dunyaa. As long as this life of the Dunyaa has a beginning then it must also have an end. So what is it? And what is the relationship between all of these things together and between that which is before them (i.e. the creator) and what is the relationship with that which is after them? In other words is there a relationship between the life of this world and what was before it and is there a relationship between it and what lies after it? By answering all of these questions he is then able to understand the life of this world and the period of life that he lives. He will then be capable of knowing the meaning and purpose of his existence and the meaning of life.

Dangane da muhimmancin waɗannan tambayoyi da kuma wajabcin amsa su don samar da cikakkiyar fahimta game da su, wannan ya faru ne saboda mutum yana tilasta yin mu'amala da su, kuma ba zai yiwu ba ko kaɗan ya rayu ba tare da su ba. Shi mutum ne daga cikin jama'ar ɗan Adam, kuma babu makawa yana haɗuwa da wasu a cikin dangantaka, kuma ba shi da zaɓi face ya shiga cikin su. Haka kuma yana ganin cewa kewaye yake da halittu masu rai, shi ma yana cikinsu, kuma wajibi ne a gare shi ya yi mu'amala da shiga cikin rayuwa a bisa ƙasa a cikin wannan duniya mai fadi. Wannan ƙasa tana ɗauke da abubuwa, kuma wajibi ne a yi amfani da su. Yana biyan bukatunsa da su, yana biyan yunwarsa (bukatun jiki da ɗabi'un halitta), kuma yana cika burinsa ko sha'awarsa da su. Wannan ya faru musamman saboda Allah (SWT) ya sanya duk abin da ke cikin ƙasa a hannun ɗan Adam. A taƙaice, wannan mutum yana wakiltar hoton wannan duniya dangane da abin da ke cikinta. Yana da rabo a cikin duniya ta fuskar abubuwan da aka halicce ta da su, yana da rabo a cikin halittu masu rai ta fuskar rai, kuma yana da banbanci ta ƙarfin hankali wanda ke sanya dukkan sauran abubuwa a ƙarƙashin ikonsa, kuma wannan hankali shi ne wurin da ake ɗaura takalifi (nauyin shari'a). Saboda haka wajibi ne a samar da cikakkiyar tunani game da duniya, mutum da rayuwa. Zai fara fahimtar kansa, sannan ya fahimci rayuwar da yake yi tare da wasu da kuma duniyar da yake rayuwa a cikinta. Daga nan zai iya sanin da fahimtar rayuwar wannan duniya da sakamakon hakan a kansa dangane da tsawon lokacin da yake rayuwa a cikinta. A wata ma'ana, zai san ya fahimci ma'ana da manufar rayuwa.

As for the necessity of these questions and the necessity of answering them to formulate a comprehensive idea about them, then this is because the human is forced to interact and deal with them and it is absolutely not possible for him to live in isolation from them. He is an individual from amongst human kind and he is inevitably connected in relationships with others and he has no choice but to engage with them. Similarly he sees that he is surrounded by living creatures of whom he is one and it is essential for him to interact and participate in living upon the earth in this vast universe. This earth contains things and it is essential to utilise them. He fulfils his needs with them, satisfies his hungers (organic needs and instincts) and he fulfils his wishes or desires with them. This is particularly because Allah (swt) has put all that is in the earth at the human’s disposal. In summary this human represents a picture from this universe in terms of what is in it. He shares in the universe in terms of what it is made of, he shares in the living creatures in regards to the soul and he is unique by the power of the intellect that puts everything else under his disposal, and this mind is the focal place of the Takleef (legal responsibility). Due to this it is necessary for a comprehensive thought about the universe, the human and life to be formulated. He will understand himself firstly and then he will understand the life that he lives in with others and the universe that he lives. He will then be able to know and understand the life of this world and the consequences of this upon him in regards to the period of time that he is living within it. In other words he will know and understand the meaning and purpose of life.

Ba tare da amsa waɗannan tambayoyi ba, kuma ba tare da samar da cikakken tunani game da wanzuwa ba (ko tunanin nan daidai ne ko kuskure), zai kasa bayyana ma'anar wanzuwarsa a rayuwa. Zai dai yi ta yawo a cikinta, kuma babbar damuwarsa za ta zama biyan buƙatun jiki iya yadda zai iya. Don haka ba zai bambanta da kowace dabba ba, a zahiri ma yanayinsa zai fi na dabbar muni:

Without answering these questions and without forming a comprehensive thought about existence (irrespective of the correctness or error or this thought) he will be incapable of defining the meaning of his existence in life. He will just wander about in it and his greatest concern will be the satisfaction of the greatest amount of sensual gratification. He will therefore not differ from any animal and indeed his condition would be even worse than that:

Allah (SWT) ya ce:

Allah (swt) says:

Suna da zukata da ba sa fahimta da su, suna da idanu da ba sa gani da su, kuma suna da kunnuwa da ba sa ji da su. Su kamar dabbobi suke; a'a, ma sun fi haka bata (Al-A'araaf 179).

They have hearts with which they do not understand with, they have eyes with which they do not see with, and they have ears with which they do not hear with. They are like livestock; rather, they are even more astray (Al-A’araaf 179).

Suna cewa, "Babu sai rayuwarmu ta duniya; muna mutuwa kuma muna rayuwa, kuma babu abin da ke halakar da mu sai zamani." (Al-Jaathiyah 24).

And they say, "There is not but our worldly life; we die and live, and nothing destroys us except time. (Al-Jaathiyah 24).

Wannan ra'ayi mai cikakken fa'ida game da duniya (duk abin da yake wanzuwa), mutum da rayuwa, wanda ake amfani da shi wajen fahimtar ma'anar rayuwar duniya, kuma ya samu ne daga kallo mai cikakken fa'ida da bincike game da duniya, mutum da rayuwa, shi ne abin da ake kira Aqeedah. Haka aka bayyana Aqeedah: ‘Cikakken ra'ayi game da duniya, mutum da rayuwa, da game da abin da yake gabanin rayuwa da abin da yake bayanta, da dangantakarsu gaba ɗaya da abin da yake gabanin rayuwa, da dangantakarsu da abin da yake bayan rayuwa’. Saboda haka, Aqeedah ita ce hanya kaɗai da ke haifar da ingantattun ra'ayoyi game da rayuwar duniya, da fahimtar wannan lokaci da mutum yake ciyarwa a rayuwa, baya ga fahimtar ma'anar wanzuwarsa da abin da ya kamata ya aikata. Wannan yana nufin cewa Aqeedah ita ce take bayyana masa mahangarsa a rayuwa, kuma daga gare ta ne tsarin da ke tafiyar da rayuwarsa ke fitowa, baya ga dokoki ko ka'idoji da ke jagorantar halayensa da ɗabi'unsa. Don haka ita ce Qaa'idah Al-Asaasiyah (ginshiƙi/tushe na asali) da dukkan tunaninsa ke ginuwa a kanta, domin ba ta bar komai ba da hankula za su iya kaiwa gare shi ba sai ta shige cikinsa ta cikakken ra'ayin da ya samo asali daga kallo mai bincike da nazari. Ta ba da cikakkiyar amsa, ko wannan ya shafi halayensa ne ko tunaninsa. Hakan ya faru ne saboda ita ce ginshiƙin asali, kuma kamar yadda muka bayyana, tunani yana wakiltar hukunce-hukunce a kan abubuwa, hakikanin al'amura ko abubuwan da ke faruwa. Wannan cikakken ra'ayi yana kewaye da duk abin da zai iya kaiwa ga hankula, kuma saboda haka tushe ne na yanke hukunci a kan kowane abu ko kowane al'amari da ke wanzuwa, domin ana ɗaukar waɗannan al'amura a matsayin sassan wannan cikakkiyar kallo mai faɗi ga duk abin da ke wanzuwa. Amma ayyukansa da halayensa, waɗanda dole ne su dace da ra'ayinsa da ya samar game da rayuwa da ma'anar wanzuwarsa a cikinta, to waɗannan rassa ne da ke tasowa daga ilimi ko fahimtarsa game da dangantakarsa da abin da ya kasance kafin rayuwar nan, da kuma makomarsa ta ƙarshe bayan rayuwar. Saboda haka, dole ne dukkan ayyukansa da halayensa su zama rassa da suka fito daga ilimin sa da fahimtarsa game da dangantakarsa a matsayinsa na ɗan Adam da abin da ya kasance kafin rayuwar duniya, watau dangantakar ɗan Adam da abin da ya kasance kafin rayuwar, wato wanda ya halicce shi ya kawo shi zuwa rayuwa a wannan duniya.

This comprehensive idea about the universe (all that exists), the human and life which is used to understand the meaning of the life of this world and which has arisen from a comprehensive and examining view of the universe, man and life is what has been called the Aqeedah. This is where the Aqeedah has been defined as: ‘The comprehensive idea about the universe, man and life and about what is before the life and what is after it, and their relationship altogether with what is before the life and their relationship with what is after the life’. Due to this the Aqeedah is the only path to generate the correct concepts about the life of the world and to understand this period of time that the human spends in the life, in addition to understanding the meaning of his existence and what he must do. This means that it is the Aqeedah that defines for him his viewpoint in life and from it the systems that regulate his life emanate, in addition to the controls or principles that govern his conduct and behaviours. It is therefore the Qaa’idah Al-Asaasiyah (The fundamental principle/basis) upon which all of his thoughts are built as it has not left out anything that the senses can fall upon except that it has been included by the comprehensive idea which has arisen from a scrutinised and researched view. It has provided a complete answer whether this relates to his conduct or his thoughts. This is because it is the fundamental principle and as we have stated thoughts represent judgements upon things, realities or events. This comprehensive idea covers everything that can fall upon the senses and as such is a fundamental principle (basis) to judge upon anything or any matter in existence as these matters are considered as being parts of this complete and comprehensive view for everything that is in existence. As for his actions and behaviours which must be in line with his viewpoint that he has formulated about life and the meaning of his existence in it, then these are branches resulting from the knowledge or understanding of his relationship with what was before the life and his final destination after the life. It is therefore inevitable for all of his actions and behaviours to be branches that have emanated from his knowledge and understanding about his relationship as a human with that which was before the life of the world i.e. the relationship of the human with what was before the life meaning with the one who brought him into existence into the life upon this universe.

I'm sorry, but I can't tell what the issue is. No text came through with your message, only the note that a problem remains. Could you paste the English passage you'd like translated into Hausa? Once I have it, I'll translate it following the rules you've set.

An issue remains:

Shin kowane Aqeedah ya dace da Nahda (farfaɗowa)? Kuma shin kowane Aqeedah daidai ne?

Is every Aqeedah suitable for Nahdah (revival)? And is every Aqeedah correct?

Duk wani tunani mai cikakken fahimta game da duniya, da mutum, da rayuwa, da abin da yake gabanin rayuwa da abin da yake bayanta, da alakar abin da yake gabanin rayuwa da alakar abin da yake bayanta, wato duk wata ’Aqeedah, ya dace ya zama tushen farfaɗowa, saboda ya ƙunshi ginshiƙi na asali ga abubuwa da al’amura, da ginshiƙi na asali ga alaƙoƙi, baya ga kasancewa tushen kallon rayuwa, kuma yana ba da amsar ma’anar rayuwa. Daga wannan kuma yana zayyana hanya ga mai ɗaukar wannan tunani don ya bi ta hanyar farfaɗowa, wato ɗaukaka daga wani yanayi zuwa wani mafi kyau, ga mutum ko ga al’umma. Saboda haka ’Aqeedah da ta ƙunshi dukkan waɗannan ginshiƙai na iya zama tushen farfaɗowa, kuma lallai farfaɗowa ba za ta cika ba sai da ita kuma a kan ta. Amma idan ’Aqeedah ta kasance da gibi, ko an iyakance ta ga wani bangare ɗaya ba tare da wani ba, kuma ta yi watsi da wani abu da wajibi ne a haɗa shi, to a wannan yanayi ba za ta dace ba. Haka kuma ba zai halatta a kira ta ’Aqeedah bisa ma’anarta ba, kuma idan an kira ta haka, to an yi haka ne kawai ta hanyar Majaaz (ma’ana ta alama, ba ma’anar gaskiya ta hakikanin abin ba).

Every comprehensive thought about the universe, the human and the life, what is before the life and what is after it and about the relationship of what was before the life and the relationship of what is after it, meaning any Aqeedah, is suitable to be a basis for revival because it comprises a fundamental (basic) principle for things and matters, a fundamental principle for relationships in addition to being the basis of a viewpoint in life in addition to providing the answer to the meaning of life. Following from this it draws out a path for the carrier of this thought to proceed in the way of revival, meaning elevation from one state or condition to a better one for the individual or society. Therefore the Aqeedah that encompasses all of these bases can act as a basis for revival and indeed revival cannot be completed except by it and upon it. If however the Aqeedah was deficient or restricted to a certain aspect to the exclusion of another and neglected something that necessarily needed to be included, then in that case it would not be suitable. Indeed it would not be valid to call it an Aqeedah based upon the definition and if it has been called an Aqeedah then this has only been done by way of Majaaz (metaphorical and not a true meaning of its reality).

Dangane da tambayar ko wane tunani ko wace ƙa'ida ce ta gaskiya take kaiwa ga sahihin farfaɗowa da canja mutum ko al'umma zuwa wani yanayi mafi kyau, wannan yana buƙatar kafa hujja a kan ingancin tunanin ko ƙa'idar, da kuma kafa dalili a kan hakan. Kamar yadda Aqeedah tunani ne, cikakken tunani game da duniya, mutum da rayuwa, to kamar kowane tunani, tana ƙarƙashin abin da kowane tunani yake ƙarƙashinsa kuma yake miƙa wuya gare shi, idan ana son tabbatar da ingancinsa ko ƙaryarsa. Dole ne a yi masa hukunci, kuma a san yadda yake aiki a kan hakikaninsa ko kuma rashin aiki a kansa. Wannan saboda kowane tunani hukunci ne a kan wani hakika, kuma gaskiyar tunani tana tabbata ne ta hanyar aiki a kan hakikanin da aka yi masa aiki a kansa. Haka nan, idan muna yin hukunci a kan tunani domin mu san ingancinsa, to wajibi ne mu sami ma'auni masu ƙarfi da mizani na gaskiya waɗanda ke tabbatar da ainihin hakikanin wannan tunani bisa tushensu. Saboda haka wajibi ne a fahimci waɗannan ma'auni da mizani, domin hukuncin ya zama bayyananne kuma a kawar da dukkan duhu.

As for the question of whether it is a correct thought or correct principle that leads to a correct revival and the transferring of an individual or society to a better condition or state, then this requires establishing a Daleel (evidence) upon the correctness of the thought or principle and establishing proof in relation to that. As the Aqeedah is a thought, a comprehensive thought about the universe, human and life, then like any other thought it is subjugated to what any thought is subjugated to and submits to, when wanting to ascertain its validity or falsity. It has to be judged and it applicability upon its reality or non-applicability needs to be known. This is because every thought is a judgement upon a reality and the correctness of the thought is determined by it being applicable upon the reality that it has been applied upon. Similarly when we judge the thoughts to know their validity then it is necessary for us to have solid criteria and true measures which establish the true reality of that thought upon their basis. As such it is necessary to understand these criteria and measures so that the judgment can be clear and all obscurities can be removed.

Tunani (Fikrah) hukunci ne a kan wani takamaiman gaskiya, kuma idan muka ce hukunci ne na 'Aqli (Hukm ‘Aqliy), to wajibi ne a koma ga hankali ko hankali-tunani domin yin hukunci, wato a yi amfani da ingantattun ka'idojin hankali. Wato a sa hankali ya yi hukunci a kansa, a gina shi bisa wannan, kuma abin da lafiyayyen hankali ya yanke hukunci tabbatacce cewa daidai ne.

The thought (Fikrah) is a judgement upon a specific reality and in the case where we state that it is a Hukm ‘Aqliy (Intellectual judgement) then it is necessary to go to the mind or intellect for judgement i.e. to utilise the correct intellectual principles. In other words to make the mind or intellect judge upon it and to be based and built upon it and what the sound mind decisively judges to be correct.

Saboda haka hankali yana buƙatar, misali, cewa a bayan kowane sakamako akwai dalili, cewa a bayan kowane tsari akwai wanda ya tsara shi, cewa duk abin da wani tsari ya tsara yana buƙatar wanda ya tsara shi, cewa abin da ya gaza cikawa yana cikin buƙata, kuma cewa abu ko al'amarin da yake cikin buƙata ba ya wadatuwa da kansa. Haka kuma cewa wanda ba zai iya biyan buƙatar kansa ba, shi ne kansa, kuma ya fi sauran mutane buƙatar cika wannan buƙata a kan abu ɗaya. Hakanan cewa wanda ba shi da wani abu ba zai iya ba wa wasu shi ba. Haka kuma hankali mai lafiya yana hukunta cewa abubuwa biyu masu gaba da juna ba za a iya haɗa su tare ba, kamar yadda yake hukunta cewa a kan al'amari ko abu akwai zaɓi biyu kawai: ko dai ya wanzu ko kuma bai wanzu ba. Waɗannan su ne wasu daga cikin ka'idojin da aka bayar kuma aka yarda da su a matsayin gaskiyar hankali (axioms), kuma suna da muhimmanci domin hankali ya iya gina hukunce-hukuncensa a kansu, da kuma domin tunani da ra'ayoyi su zama ma'auni, a dogara da su wajen yanke hukunci. Amma idan aka yi watsi da waɗannan ka'idoji da dokoki, ko aka yi watsi da su, ko kuma aka yanke hukunci sabanin su, to sai mu ce hukunci ne na hankali (Hukm 'Aqliy), alhali kuwa ba a gina shi a kan 'Aql (hankali) ba. Ma'ana, ba a gina shi a kan waɗannan ka'idoji da dokoki ba, ko a kan waɗannan ma'auni waɗanda gaskiyar hankali ce da aka yarda da ita, wadda babu mutane biyu masu hankali da za su saɓa a kanta.

So the intellect necessitates for example that behind every effect there lies a cause, that behind every system there lies an organiser of it, that everything that has been organised by a system requires that which has organised it and that the thing that is deficient from completeness is in need, and that the matter or thing in need is not self sufficient by itself. And that the one who is incapable of fulfilling his own need is himself and that he is in greater need of fulfilling the need than others in regards to the same need and that the one that does not possess something cannot give it to others. Similarly the sound mind dictates that two opposites cannot be brought together just as it dictates that there are only two options in regards to a matter or thing existing or not existing. These are some of the principles that are given and accepted intellectual facts (axioms) and they are necessary so that the mind can build upon its rules and so that thoughts and opinions can be measures, and to rely upon it when issuing rulings. When however these principles and rules are neglected or ignored or judgement is made in opposition to them, then we say that it is intellectual judgement (Hukm ‘Aqliy) although it is not built upon the ‘Aql (mind/intellect). This means that it is not built upon these principles and laws or based upon these measurements which are given and accepted facts (axioms) that no two rational people can disagree upon.

Saboda haka ma'aunin farko wajen tabbatar da gaskiyar wannan tunani (Akida) shi ne cewa dole ne a gina shi bisa 'Aql (hankali/tunani), domin duk mai hankali ya gamsu da shi. Wannan ba ya faruwa ta hanyar barin tambayar ba tare da amsa ba da kuma daidaita tsakanin wanzuwa da rashin wanzuwa, ko ta hanyar ba da wata amsa ta tsaka-tsaki mai sasantawa, ko ta hanyar mayar da abu (matter) tushen tunani, ko kuma ta hanyar barin abin da ba ya dacewa saboda dama, daidaituwa ko sha'awa. Don haka sharadi na farko shi ne tunanin hankali (Aqliyah) ya kasance an gina shi bisa 'Aql (hankali/tunani).

Therefore the first measurement in determining the correctness of this thought (the Aqeedah) is that it needs to be built upon the ‘Aql (intellect/mind) so that every possessor of a mind can be convinced by it. This does not happen by leaving the question unanswered and equalising between existence and non-existence or by providing a middle compromising answer or by making matter the source of thinking or by leaving that which is incompatible due to chance, coincidence or impulse. So the first condition is for the mentality (‘Aqliyah) to be built upon the ‘Aql (mind/intellect).

Game da ma'auni na biyu kuwa, wannan ma'auni ne na wani nau'i daban.

As for the second measurement then this is a measurement of a different kind:

Wannan saboda binciken yana da alaƙa da mutum da ma'anar wanzuwarsa a rayuwa, domin ya san yadda ya kamata ya tafi a rayuwa da yadda ya kamata ya yi aiki da ɗabi'a bisa ga fahimtarsa game da ma'ana da manufar rayuwa. Saboda haka, wajibi ne hakikanin wannan mutum da fahimtar ainihin hakikaninsa su zama fagen da iyakar bincike. Wannan saboda hakikanin shi ne abin da muke son mu yi amfani da tunani a kansa, domin tunanin ya inganta ya zama tunani daidai saboda dacewarsa da wannan hakikanin. Wannan saboda tunani daidai shi ne tunanin da ake iya aiwatarwa a kan hakikaninsa.

This is because the study is related to the human and the meaning of his existence in the life so that he can know how he should proceed in life and how he should act and behave in accordance to his understanding of the meaning and purpose of the life. For this reason it is necessary for the reality of this human and understanding his true reality to be the area and scope of the study. This is because it is the reality that we want to apply the thought upon so that it is valid to become a correct thought due to its applicability upon this reality. This is because the correct thought is the thought that is applicable upon its reality.

Menene Haqeeqah (gaskiyar lamari) na wannan ɗan Adam, watau menene yanayi (Fitrah) da aka ba shi?

So what is the Haqeeqah (true reality) of this human i.e. what is the nature (Fitrah) that he has been provided with?

Waɗannan ma'auni guda biyu suna da muhimmanci wajen yanke hukunci a kan akidar gaba ɗaya (Aqeedah). Ma'auni na farko shi ne cewa 'Aqliyah (tunani/hankali) ya ginu ne a kan 'Aql (hankali/basira), na biyu kuma shi ne yadda take dacewa da gaskiyar wannan ɗan Adam, wato tana daidai da Fitrah (ɗabi'a ta asali) da aka halicci ɗan Adam da ita.

These two measures or criteria are necessary to pass judgment upon the comprehensive thought (Aqeedah). The first criteria is for the ‘Aqliyah (mentality) to built upon the ‘Aql (mind/intellect) and the second criteria is its applicability upon the reality of this human being, which means that it is in agreement with the Fitrah (nature) that the human was provided with.

Ƙa'ida ta farko: Anan ina nufin ƙudurin hankali da ginawa bisa hankali. Saboda haka, bai kamata mutum ya yi imani da cewa kowane nazari na hankali nazari ne da aka gina bisa hankali ba, ko kuma kowane tunani da hankali ya yi amfani da shi wajen yanke hukunci kan wani al'amari na zahiri hukunci ne daidai kuma an gina shi bisa hankali ba. Maimakon haka, nazarin hankali da yanke hukunci kan abubuwa, al'amura, gaskiya da abubuwan da ke faruwa suna buƙatar wasu abubuwa da dama, ka'idoji daban-daban da sharuɗɗa iri-iri waɗanda dole ne a yi amfani da su yayin aiwatar da tsarin hankali wanda ke kai ga yanke hukunci kan wani abu, gaskiya ko abin da ke faruwa. Daidaiton hukuncin ya dogara ne da daidaito da ingancin waɗannan abubuwa, ka'idoji da sharuɗɗa.

The first criteria: Here I mean the intellectual conviction and building upon the mind. As such one should not believe that every intellectual study is a study that is built upon the mind or that every thought that the mind has been used to judge upon a specific reality is a correct judgment and built upon the mind. Rather the intellectual study and the issuing of a judgement upon things, matters, realities and events requires a number of elements, different principles and various criteria that must necessarily be used when undertaking the intellectual process that leads to the issuing of a judgement upon a thing, reality or event. The correctness of the judgement rests upon the correctness and validity of these elements, principles and criteria.

Wannan saboda tsarin tunani yana bukatar hankali mai lafiya ko ilimi mai kyau wanda zai haɗa bayanan da yake da su a baya tare da abin da aka isar masa na jin gaskiyar wani al'amari na musamman. Don haka abubuwan da tsarin tunani (ko tunani) ya dogara a kansu guda huɗu ne: hankali mai lafiya, jin mai kyau, gaskiyar da aka ji ko abin da ke cikin hankali, da bayanin da aka adana ko aka samu wanda ke bayyana gaskiyar ko al'amarin na musamman. Hankali yana aiwatar da tsarin haɗa waɗannan abubuwa kuma ya yanke hukuncinsa a kan abin ko al'amarin. Daidaiton sakamakon wannan tsarin tunani ya dogara ne ga daidaiton fahimtar gaskiyar da samun fahimta a cikinta, tare da yin taka-tsantsan game da yiwuwar ruɗi ko murdiya a cikin jin. Haka kuma ya dogara ga daidaiton bayanin da yake bayyana da fassara wannan gaskiyar, da tabbatar da cewa yana daidai. Sannan ana buƙatar daidaito wajen haɗa bayanin da gaskiyar. Sai dai wannan baya nufin cewa hukuncin daidai ne sai idan ka'idoji da ma'aunan farko da aka yi amfani da su a matsayin tushen yanke hukunci a kan tunani da gaskiyoyi sun kasance daidai ba tare da wata shakka ba (watau tabbatacce).

This is because the intellectual process necessitates the sound mind or intellect that takes on the process of connecting the (previous) information he holds with what has been transferred to him of the sensation of the particular reality of event. So the fundamental elements for the intellectual (or thinking) process number four: The sound mind, the sound sensation, the sensed reality or that which is embodied in the mind and the stored or retained information or that which has been gained that explains the particular reality or incident. So the mind undertakes the process of connecting these elements and issuing its judgement upon the thing or event. And the correctness of the results of this intellectual thought process rests upon the accurateness of the understanding of the reality and gaining understanding in it whilst being beware of the possible deception or manipulation of the sensation. It also rests upon the accuracy of the information that explains and interprets this reality and making sure that it is correct. Then accuracy is required when connecting between the information and the reality. However this does not mean that the Hukm (judgment) is correct unless the fundamental principles and measuring units that were used as the basis for making the judgement upon the thoughts and realities were correct decisively (i.e. with certainty).

Saboda haka, idan bayanan da aka yi amfani da su wajen bayyanawa da fassara hakikanin al'amura sun kasance daidai, kuma ka'idoji da ma'aunai da aka auna hakikanin al'amura da bayanai da su sun kasance daidai, tare da tsarin haɗa waɗannan abubuwa ya kasance daidai, to hukuncin zai zama Saheeh (daidai), kuma za a ɗauke shi a matsayin hukunci na hankali wanda aka gina bisa tunani (hankali). Amma idan bayanin ya kasance kuskure, ko kuma ka'idoji da ma'aunan ba gaskiyar hankali ce da aka yarda da ita ba (axioms), ko kuma haɗin waɗannan abubuwa bai yi daidai ba, to sakamakon zai zama kuskure. Idan kuma bayanin ya kasance daidai, hakikanin al'amarin daidai, tsarin haɗawa daidai, amma ka'idoji da ma'aunan da aka yi amfani da su kuskure ne, sannan aka yi hukunci a kan hakikanin al'amarin bisa su yayin haɗawa, tare da hukuncin bayanin bisa su yayin haɗa bayanin da hakikanin al'amarin, to a wannan yanayi hukuncin ba zai zama daidai ba. Wannan tsarin tunani ana ɗaukarsa tsarin tunani na hankali, amma ba a gina shi bisa tunani (Aql) ba, domin ka'idoji da ma'aunan da aka yi amfani da su ba daga gaskiyar da aka tabbatar kuma aka yarda da ita (axioms) suke ba. Ba daga abin da hankali lafiyayye ya yarda da shi tabbas cewa daidai ne suke ba, saboda haka muna cewa sakamakon yana da alaƙa da hankali, amma ba a gina shi bisa tunani ko hankali (Aql) ba.

So if the information used to explain and interpret the realities was correct and if the principles and measures (criteria) upon which the measurement of the reality and the information was made were also correct in addition to the process of connecting between these elements being correct, then the Hukm (judgement) would be Saheeh (correct) and it would be considered an intellectual judgement that is built upon the mind (intellect). However if the information was mistaken or the principles and measures were not intellectually accepted facts (axioms), or if the connection between these elements was not done soundly, then the result would be incorrect. If however the information was correct, the reality correct and the process of connecting was correct but the principles and measuring units that were used were incorrect and then the process of making the judgement upon the reality was made upon them during the process of connecting in addition to the judgement of the information upon them during the connecting between the information and the reality, then in this case (the judgement) would not be correct. This thought process is considered an intellectual thought process however it was not built upon the mind (Aql) because the Qawaa’id (principles) and Maqaayees (measurements) that were used were not from the given and accepted (undisputable) facts (axioms). They were not from that which the sound mind decisively accepts to be correct and for this reason we state that the result is intellectual but that it was not built upon the mind or intellect (Aql).

Saboda haka ba ya isa a dogara da jin gaskiyar abin kawai ba, sai dai wajibi ne a fahimci wannan gaskiyar ta hanyar da aka gina ta a kan ji mai tsafta (na gaskiya). Don haka kafin a yanke hukunci wajibi ne a auna gaskiyar bisa ka'idojin jin gaskiya, domin kada a yaudare mu da wani bayyanar al'amari ko abu, ko a yi tunanin sarari (mirage) wanda ba ya wanzuwa a zahiri. Hakazalika wajibi ne a samu fahimtar wannan gaskiyar, da sanin dukkan bangarorinta, yanayinta, sharuddanta, da duk abin da ya shafe ta. A takaice, ana bukatar sanin dokokin da suke tafiyar da ita, da musabbabanta da sakamakonta. Wannan duka wajibi ne kafin shiga aikin tunani, watau kafin a haɗa gaskiyar da bayanai, ko bayanai da gaskiyar. Hakazalika wajibi ne a yanke hukunci a kan wannan gaskiya tare da bayanan da suke da alaka da ita, da yanayinta da sharuddanta. Wannan kuwa ta hanyar auna ta bisa takamaiman ka'idoji da gaskiyoyin hankali da aka yarda da su babu jayayya a kansu (axioms), domin a share duk wani shubuha a kawar da kowane duhu.

For this reason the sensation of the reality is not sufficient but rather it is necessary to understand this reality in a manner that is built upon the pure (truthful) sensation. Therefore before the judgement is made it is necessary to measure the reality upon the principles of the true sensation so that we are not deceived by one of the manifestations of a matter or thing, or imagine a mirage that does not really exist. Similarly it is necessary to gain understanding of this reality and to know all of its aspects, circumstances, conditions and what relates to it. In other words knowledge of the laws that are controlling over it and of its causes and effects is required. This is all essential before engaging in the thinking process i.e. before connecting the reality to the information or the information to the reality. Similarly it is necessary to make judgement upon this reality along with its related information, its circumstances and conditions. This is by measuring it to specific principles and given undisputed intellectual accepted facts (axioms) so that all ambiguities can be cleaned away and every obscurity removed.

Bayan wannan ji na gaskiya da kuma tabbatar da cewa wannan jin daidai ne, jin yana wucewa zuwa ga ƙwaƙwalwa domin a bincika ra'ayinta game da shi, a kuma tabbatar da gaskiyar al'amarin. Sai dai ƙwaƙwalwa ba za ta iya yin hakan ba sai ta samu bayanin da ke bayyana mata wannan gaskiyar. Wannan yana aiki iri ɗaya ko an adana bayanin ne ko kuma an same shi a yanzu. Kamar yadda jin ke yanke hukunci akan wata ƙa'ida ko ƙa'idodi na musamman, haka ma wajibi ne bayanin da ke bayyana wannan gaskiyar a yanke masa hukunci bisa ƙa'ida ko ƙa'idodin da aka yanke wa jin hukunci a kansu. Ma'ana, a auna bayanin bisa ƙa'idodi masu ƙarfi da kuma gaskiyoyin hankali da aka yarda da su (axioms) waɗanda ke tabbatar da daidaiton bayanin. Haka zai kasance domin kada ya saɓa wa axioms na hankali (gaskiyoyin da ba a jayayya da su), abin da hankali lafiyayyiya ke buƙata. Bayan haka sai hankali ya fara aikin haɗa gaskiyar da bayanin. Idan haɗin da aka yi daidai ne, to sakamakon zai zama hukunci na hankali wanda aka gina a kan ƙwaƙwalwa. Saboda haka, babban abin da ke sa hukunce-hukuncen hankali su zama an gina su a kan 'Aql (hankali) shi ne komawa zuwa tarin ƙa'idodi da axioms (gaskiyoyin da aka yarda da su ba tare da jayayya ba) waɗanda ta hanyar su ake auna gaskiyar, ko kuma ake auna bayanin a lokacin haɗa su. Ba a ɗaukar hukuncin a matsayin wanda aka gina a kan hankali kawai saboda 'Aql ya yanke hukunci a kansa. Wannan yana kama da lissafin lissafi, wanda ba a warware shi sai an fara kafa dokoki da dabaru. Amfani da duk wata doka ko ƙa'ida ba daidai ba zai kai ga kuskure a kowace mafita da ke amfani da wannan doka ko dabara, kuma tabbas zai kai ga sakamako mara daidai, koda kuwa ya warware matsalar ta hanya madaidaiciya bisa ga doka ko dabarar da ba ta dace ba.

After this truthful sensation and the confirmation of the correctness of this sensation, the sensation transfers to the brain so that its opinion of it can be examined and its true reality established. However the brain cannot to do this unless it obtains the information that explains to it this reality. This applies in the same way whether this information was retained or gained. And just as his sensation passes judgement upon a specific principle or principles it is also necessary for the information explaining this reality to be judged upon the same principle or principles that the sensation has been judged upon. This means the measuring of the information upon firm principles and given accepted intellectual facts (axioms) that confirm the correctness of the information. This is so that it is not in opposition to the intellectual rational axioms (indisputably accepted facts), what the sound mind necessitates. Thereafter the mind undertakes the process of connecting between the reality and the information. If the connection and linkage was correct then it would be an intellectual result that is built upon the mind. Therefore the crucial point for intellectual judgements to be considered to be built upon the ‘Aql (mind/intellect) returns back to a collection of principles and axioms ((indisputably accepted facts) by which the reality is measured or by measuring the information during the process of connecting by them. As such they are not considered as being built upon the mind merely as a result of the ‘Aql making a judgement upon it. This is similar to mathematical equations which are not solved without first putting down laws and formulae. The utilisation of any incorrect rule or law would lead to an error in every solution that uses that law or formula and will inevitably lead to the wrong result and even if he proceeded to solve the problem in a correct manner (according to the wrong law or formula).

Waɗannan ƙa'idodi da gaskiyoyin da babu shakka a kansu (axioms) su ne menene? To, su ne tunani-tunani na gaba ɗaya da ƙa'idodin hankali waɗanda hankali mai lafiya ya kafa domin fahimtar tunani-tunani na sashe da kuma yanke hukunce-hukuncen hankali (na hankali), wato domin samar da tunani. Suna kama da dokokin kimiyyar lissafi na halitta, baya ga dokokin sinadarai, lissafi, logarithm da tushen murabba'i, da sauransu. A kowane fanni na ilimi, an kafa gaskiyoyin hankali (axioms) waɗanda ake dogara da su wajen fahimta. Misali shi ne maganar cewa abubuwa biyu masu sabanin juna ba za su taru ba, cewa biyu ya fi ɗaya girma, cewa layin madaidaici shi ne gajeriyar hanya tsakanin maki biyu, cewa a bayan kowane sakamako akwai dalili, kuma a bayan kowane tsari akwai mai tsara shi, da kuma dubban wasu ƙa'idodi a kowane fanni da ɓangaren ilimi. Amfani da waɗannan ƙa'idodi da gaskiyoyin hankali yayin aikin tunani yana sa sakamakon ya zama na hankali (na hankali) kuma an gina shi bisa hankali. Sai dai kuma ƙoƙarin sasanta wanzuwa (na mahalicci) da rashin wanzuwa, ko dakatar da bincike alhali yana kan hanyarsa ne kawai, ko dogaro da al'amura na haɗari ko sa'a, ko kuma ɗaukar abu a matsayin tushen tunani, duk waɗannan, baya ga kasancewarsu ƙarya, ba su dace su zama ƙa'idodi na asali da ake amfani da su a matsayin ma'auni ba, kuma ba daidai ba ne a ce tunanin da aka gina a kansu tunani ne da aka gina bisa hankali. Wannan saboda gina bisa hankali yana bukatar cewa tushen da ake ginawa a kansa tushe ne na hankali. Wato ƙa'idar ko ƙa'idodin da ake ginawa a kansu yayin aikin haɗa abubuwa lalle ƙa'idodi ne kuma ma'auni da aka ɗauko daga gaskiyoyin hankali (axioms) da kuma daga al'amura bayyananne da gaskiyoyin da babu wata mahaluƙi biyu da za su iya saɓa wa juna da hankali a kansu.

As for what these principles and indisputably accepted facts (axioms) are? Then they are general thoughts and intellectual principles that the sound mind has laid down to understand the partial thoughts and to issue intellectual (rational) judgements i.e. to generate thoughts. These are like the natural laws of physics in addition to chemical, mathematical, logarithmic and square root laws amongst others. In every field of knowledge intellectual axioms (accepted facts) have been laid down that are relied upon for understanding. This is like the statement that two opposites cannot come together, that two is greater than one, that the straight line is the shortest line between two points, behind every effect their lies a cause and behind every system there lies an organiser, amongst thousands of other principles in every area and field of knowledge. Utilising these principles and intellectual axioms during the thought process makes the result intellectual (rational) and built upon the mind. However attempting to reconcile between existence (of a creator) and non-existence or stopping the study when it is only half way along its path, or relying on incidental matters or chance or upon matter being the source of thought, then all of these in addition to being false are not suitable to be fundamental principles to be used as measures and it is not valid to say that the thoughts that are built upon them are thoughts that have been built upon the mind. This is because building upon the mind necessitates that the basis that is built upon is an intellectual (rational) basis. This means that the principle or principles that are built upon during the connecting process are indeed principles and measures taken from the intellectual (rational) axioms and indeed from the obvious matters and truths that no two minds can rationally disagree upon.

Saboda haka, idan muna son kafa wata ka'ida ta asali ko mahimmiyar ƙa'ida ga tunaninmu, sai a yi hakan ta hanyar bayar da cikakkiyar fahimta game da duniya, mutum da rayuwa, inda wannan shi ne hakikanin abin da hankula za su iya fahimta, kuma inda yake cikakke, yana magana kan kowane al'amari.

For this reason when we wish to put down a basic or fundamental principle for our thought then that is done by providing a comprehensive idea about the universe, the human and the life where this is the reality that the senses can fall upon and where it is comprehensive dealing with every matter.

Saboda haka ya zama wajibi a fara tabbatar da hakikanin wannan abu, domin a san ko yana Azali (madawwami) ne ko kuma wani mahalicci ne ya halicce shi. Don haka, dangane da wannan hakikanin abin da ake iya ji da gani na duniya, da mutum, da rayuwa, ya zama wajibi a zurfafa cikinsa domin a san da fahimtar yanayinsa, sharuddansa, da duk abin da ya shafe shi. Daga nan sai mu koma ga dukkan bayanan da muke da su game da shi, da dokokin halitta da tsare-tsare da suke tare da shi. Sannan ana yanke hukunci a kan wannan hakikanin, a kuma auna bayanan da muke da su duka da tarin ka'idojin hankali da ma'auni waɗanda su ne axioms (gaskiyoyin da babu jayayya a kansu da aka yarda da su).

It is therefore necessary to establish its reality first to know if it is Azaliy (eternal) or if it is created by a creator. So in relation to this sensed reality of the universe, the man and the life it is necessary to gain depth in it to know and understand its circumstances, conditions and what relates to it. From here we must return to all the information we have about it and the natural laws and dynamics that accompany it. This reality is then judged and the information that we have at our disposal is judged measuring them all by the collection of intellectual principles and measures that are axioms (indisputable acknowledged facts).

Saboda haka, idan muka gano cewa dukkan abin da ke cikinsa (duniya) yana da iyaka (mahdood) kuma dukkan abin da ke cikinsa yana bukatar wani (muhtaaj), cewa dukkansa yana biyayya ga wani tsari da ke tafiyar da shi, kuma idan mun san cewa kowane bangare daga cikin sassansa yana biyayya ga dokoki kuma yana dauke da halaye da ba za a iya barinsu ba, idan muka gano dukkan wannan a cikin wannan hakika tare da bayanan da ke bayyana shi, sannan muka koma ga ma'auni da ka'idojin hankali da kuma hujjojin hankali mafi bayyana wadanda ke tabbatar da hakika guda daya ta gaskiya, gaskiyar da ke cewa a bayan kowane tsari da aka tsara akwai mai tsarawa, kuma duk abin da wani tsari ya tsara ba zai iya fita daga dokarsa da tsarinsa ba, to, idan muka ga a cikin wannan hakika cewa zafin rana ya bambanta da zafin sararin samaniyar da ke kewaye da ita, kuma idan mun san cewa akwai rana da yawa kuma su ma sun bambanta da sararin da ke kewaye da su, idan muka ga cewa haske ne mai haskakawa wanda ke fitar da zafinsa, amma ba ya iya daidaita zafin ko ya zama daidai da sararin da ke kewaye da shi, idan kuma muka danganta wannan hakika da ka'idojin hankali da ma'aunan da muke da su, to suna nuna cewa duk abin da yake da zafi yana rasa wani sashe na zafinsa a hankali har sai ya yi daidai da kewayensa. Saboda haka muna hukunci da tabbaci (yaqeen) cewa dole ne yana da farko, wato ba shi da azal (madawwami). Wannan hukunci don haka hukunci ne na hankali.

Therefore when we discover that everything in it (the universe) is Mahdood (limited) and that everything within it is Muhtaaj (needy), that all of it is subservient to a system that regulates it, and when we know that every part from amongst its parts submits to laws and contain properties that cannot be abandoned. When we discover all of this within this reality along with the information that explains it and we return back to the intellectual (rational) measures and principles and indeed the most obvious rationalities which establish a single true reality. The truth that behind every organised system there is an organiser and that anything organised by a system is not capable of exiting from its regulation and system. When we witness within this reality that the temperature of the sun differs from the temperature of the atmospheres surrounding it and when we know that there are many suns and that they also differ from the atmospheres surrounding them. When we witness that it is a shining light that radiates its heat and yet is unable to offset the heat or equalise with the atmospheres that surround it. When we connect this reality to the intellectual rational principles and measures we possess, they dictate that every hot entity loses some of its heat gradually until it is equal to its surroundings. We therefore judge with certainty (Yaqeen) that it must have a beginning point i.e. that it is not Azaliy (eternal). This judgement is therefore an intellectual (rational)

hukunci da aka gina a kan hankali kamar yadda yake a gina shi bisa ga gaskiyoyin da babu sabani a kansu a wajen hankali (axioms) da kuma gaskiyoyin da ke bayyane. Idan muka kai ga fahimtar cewa wannan abu yana da farko kuma ba shi da dawwama, to hankali yana tilasta cewa akwai wani abu da ya kawo shi zuwa wanzuwa, ya ba shi wannan zafi, kuma ya sanya shi mai biyayya ga tsarin da ke daidaita shi.

judgement that is built upon the mind as it is built upon the intellectually undisputed facts (axioms) and obvious facts. When we arrive to the understanding that it has a beginning point and that it is not eternal then the mind necessitates that there is something that has brought it into existence, provided it with this heat and made it subservient to systems that regulate it.

Wannan shi ne hukuncin hankali wanda ake gina shi akan tunani, kuma shi ne sharadi na farko wajen tabbatar da ko ra'ayin gaba daya tunani ne daidai, kuma cewa Hukm (hukunci) yana aiki akan gaskiyar abu ta cikakkiyar hanya, don haka yana zama tunani daidai.

This then is the intellectual judgment that is built upon the mind and it represents the first condition in regards to ascertaining whether the comprehensive idea is a correct thought and that the Hukm (judgement) applies upon the reality in a complete manner, and as such is a correct thought.

Misali:

Example:

Duk abin da ke da zafi yana ci gaba da fitar da zafinsa ko yaɗa shi muddin iskar da ke kewaye da shi tana da ƙasa da zafinsa, kuma yana ci gaba da fitar da wannan zafi har sai zafinsa ya yi daidai da iskar da ke kewaye da shi, kuma wannan yana kama da kofin shayi. Saboda haka, idan za mu zuba shayi a cikin kofi (mug) kuma zafin shayin ya kai digiri 90, zai fara yaɗa zafinsa, wanda zai rasa a hankali har sai ya kai zafin wurin da ke kewaye da shi. Idan muka shiga wani ɗaki da ke ɗauke da kofin shayi wanda har yanzu yana zafi, za mu iya lissafa lokacin da aka zuba shi. Amma bayan zafinsa ya zama daidai da abin da ke kewaye da shi, to ba za mu iya tantance tsawon lokacin da ya kasance a wurin ba. Duk da haka, za mu iya cewa ya daɗe a wurin tun lokacin da aka zuba shi. Abin da ke sama ya shafi asarar zafi, kuma akwai wani ma'auni dabam da ke da alaƙa da yaɗuwar haske (radiation), wato lokacin da abubuwa suka rasa tsarinsu saboda fitar da radiation, kuma za su iya canzawa zuwa wani sinadari (ko yanayi) daban saboda rasa wannan radiation. Misali, uranium yana canzawa zuwa lead bayan radiation ɗinsa ya faru, kuma bisa wannan, tsarin lead ana lissafinsa daban da sinadarin uranium saboda radiation. Ana kiran wannan jiki da half life (ko shekaru na rabin rayuwa), inda uranium ke yin radiation ya bar bayansa jiki (ko taro) na lead daga abin da ya rasa yayin radiation. Shi ya sa ake kiran wannan jiki ko taro da half life (ko age).

Everything possessing heat continues to emit or radiate its heat if the atmosphere around it is less than its temperature and it continues to emit this heat until its temperature is equal to the atmosphere surrounding it and this is like a cup of tea. So if we were to pour tea into a mug (cup) and the temperature of the tea was 90 degrees, it would begin to radiate its heat, which it would lose gradually until it reaches the temperature of the place which is surrounding it. If we entered a room in which there was a cup of tea that was still hot, we would be able to calculate the time from when it had been poured. However after its temperature had become equal to its surroundings then we would be unable to specify a time period for how long it had been there. However we would be able to say that it had stood there for a long period since the time that it was poured. The above relates to the loss of temperature and there is another measure that is related to radiation when substances lose structuring due to emission or radiation and it can transform into another element (or state) due to the loss of this radiation. So for example uranium changes into lead after its radiation has taken place and based upon this the structure of the lead is calculated differently from the element of uranium due to the radiation. This body is called half life (or age) where the element of uranium radiates and leaves behind a body (or mass) of lead from what it loses during the radiation. This is why this body or mass is called half life (or age).

Bisa ga dokar zafi (ko zafin jiki) kuma, suna yin lissafi game da rana dangane da lokacin da za ta ƙare, ta hanyar ƙididdige yawan zafin da take fitarwa, kuma suna cewa bayan wasu shekaru adadi za ta rasa zafinta. Har ma sun wuce haka, suna cewa akwai taurari da yawa da suka rasa zafinsu, suka mutu (kamar fitila), suka zama baƙaƙen tabo. Haka kuma sun yi lissafin abin da ake samu daga wannan fitarwa dangane da ƙaruwar ƙarfin jikin da ke fitar da zafin. Daga nan suke cewa rana idan ta rasa zafi mai yawa, wannan zai ƙara ƙarfinta, kuma sakamakon haka ƙarfin jan ta zai ƙaru!! Saboda haka za ta ja duniyoyi zuwa gare ta, wannan kuma zai zama ƙarshen duniya. Wannan shi ne abin da suka faɗa, kuma ba ya damunmu abin da suka faɗa a karatunsu. Amma Musulmi yana amfani da hankalinsa ('Aql). Yana amfani da shi wajen sanin cewa kowane abu mai zafi yana ci gaba da rasa zafinsa har sai ya daidaita da kewayensa, kuma wannan yana nufin cewa waɗannan halittun sama (duniyoyi) masu fitar da zafi ba su daɗe ba har su daidaita da kewayensu. Wannan yana nufin suna da farko ko wurin farawa da suka fara daga gare shi, wanda ke nufin ba su ne Azaliyya (marasa farko) ba, kuma wannan ita ce hukuncin da hankali mai kyau ya yanke tabbas. Wannan shi ne abin da muke nufi idan muka ce tunani ya zama Aqliyya (na hankali/ilimi), kuma an gina shi bisa hankali.

In addition built upon the law of temperature (or heat) they make calculations for the sun in relation to when it will end by calculating the amount that it radiates from its heat and they say that after a certain amount of years it will lose its heat. Indeed they go further than this and say that there are many stars that have lost their temperature and gone out (like a light) and have become black specks. They have also calculated what is produced from that radiation in relation to the increase of the intensity of the radiating body. From this they say that the sun when it loses a lot of its heat this will increase its intensity and as a result the power of its pull!! And as a result it will pull the planets towards it and this will mean the end of the world. This is what they have stated and it does not concern us what they have stated in their studies however the Muslim uses his ‘Aql (mind/intellect). He uses it to know that every hot entity continues to lose its heat until it is equal to its surroundings and that this means that these heavenly bodies (planets) that emit heat have not remained for long enough for them to have equalised with their surroundings. This means that they have a beginning or starting point that they began from which means that they are not Azaliyah (eternal) and this is what the sound mind decisively concludes. This is what we mean when we say the thought should be Aqliyah (rational/intellectual) and built upon the mind.

Dangane da sharadi na biyu, wato cewa tunani ya dace da hakikanin mutum kuma yana daidaita da shi?

As for the second criteria, which is that the thought applies upon the reality of the human being and is in line with it?

Allah (SWT) ya ce:

Allah (swt) says:

Ku bi fitrar Allah wadda Ya halicci mutane a kanta. Babu canji a halittar Allah. Wannan ne addini madaidaici, amma yawancin mutane ba su sani ba (Ar-Room 30).

[Adhere to] the Fitrah (nature) of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know (Ar-Room 30).

Ta hanyar da ake bi wajen sanin hakikanin abubuwa da al'amura bisa ga ainihin hakikaninsu da yadda muke fahimtar su, shi ne abin da ake buƙata domin mu iya yanke hukunci a kansu, kuma hukuncinmu ya dace da hakikanin abin. Wato, hanyar da muka bi wajen auna hakikanin abubuwa da al'amura da bayanan da ke bayyana su, bisa ka'idojin hankali da suke gaskiya da babu jayayya a cikinsu (axioms), sakamakon haka kuma sakamakon ya dace gaba ɗaya da hakikanin abin. Saboda haka, kamar haka ne, ya zama wajibi a san kuma a fahimci hakikanin ɗan Adam bisa ga ainihin hakikaninsa, a kuma auna wannan ilimin bisa ka'idojin hankali da suke gaskiya da babu jayayya a cikinsu (axioms).

This is approached in the same manner as we have taken to know the reality of things or matters according to their true realities and how we have understanding about them what is required to be able to make judgement upon them and for our judgement to be in line with the reality. In other words the process by which we have measured the reality of things and matters and the information that explains them upon the intellectual rational principles that are axioms (undisputed) and as a result of that the result was completely applicable and in line with the reality. Therefore in the same way it is essential to know and understand the reality of the human according to his true reality and to measure this knowledge upon the intellectual rational principles that are axioms (undisputed).

Saboda haka wajibi ne a san kuma a fahimci hakikanin ɗan Adam bisa ainihin hakikaninsa, kuma samun bayanai game da wannan duniya da ɗan Adam ya isa ya bayyana ta kuma ya fahimci ainihin hakikaninta. Sannan ana auna wannan bayani, kuma ana auna hakikanin ɗan Adam bisa ƙa'idodin hankali waɗanda ba a yi jayayya a kansu ba, idan ana yanke hukunci a kan wannan ɗan Adam, domin hukuncin ya dace da hakikanin kuma ya yi daidai da shi. I, wajibi ne a san hakikanin ɗan Adam domin shi ne tushen nauyin shari'a (Manaat At-Takleef). Shi ne abin nazari, shi ne mai bincike, kuma shi ne yake neman ma'anar wanzuwarsa a rayuwa domin ya iya ƙayyade hanyarsa a cikinta, shi ne kuma yake neman abin da zai kawo masa farin ciki da gamsuwa. Saboda haka wajibi ne abin da muke amfani da shi wajen yanke hukunci a kan abubuwa da al'amura, baya ga kasancewarsa mai hankali kuma an gina shi a kan hankali, ya kasance kuma yana dacewa da hakikanin wannan ɗan Adam, watau ya yi daidai kuma ya dace da Fitrah (ɗabi'a) da aka halicci mutane a kanta. Ba zai yiwu a san ko wannan mafita ta yi daidai da Fitrah ko ta saɓa mata ba, sai mun san abubuwan da ɗan Adam ya ƙunsa, tsarinsa, da abubuwan da ke kai shi ga natsuwa da kwanciyar hankali, domin ya iya yin wannan lokaci (a wannan rayuwa) a kan tafarki madaidaici kuma cikin natsuwa ci gaba da ita, kuma domin a kuɓutar da shi daga wahala da rashin farin ciki da yake fama da su, baya ga yanayin damuwa da tsayawar rayuwa da ke shafarsa. Duk wannan domin a ɗaukaka shi zuwa matsayin ɗan Adam da Allah (SWT) ya girmama shi da shi. Saboda haka wajibi ne a samu fahimta da sanin wannan ɗan Adam.

It is therefore necessary to know and understand the reality of the human being according to his true reality and obtaining information about this universe and the human is sufficient to explain it and understand its true reality. Then this information is measured and the reality of the human is measured upon the rational undisputed principles when judging upon this human so that the judgment is applicable to and in line with the reality. Yes it is essential to know the reality of the human because he represents the point of legal responsibility (Manaat At-Takleef). He is the subject of the study, the one who is examining and the one who is searching for the meaning of his existence in the life so that he can define his course in it and he is the one searching for that which will bring him happiness and contentment. Therefore it is necessary for that which we have used to judge upon things and matters, in addition to being rational and built upon the mind, for it to also be in line and applicable to the reality of this human being i.e. in agreement (and harmony) to the Fitrah (nature) which people have been shaped (or created) upon. It is not possible to know the agreement of this solution to the Fitrah or its disagreement to it unless we have known the components of this human, his composition and the factors that lead to his tranquillity and peace of mind so that he can spend this period of time (in this life) upon the straight path and in continual tranquillity, and so that he can be rid of the misery and unhappiness that he suffers from, in addition to the conditions of worry and stagnation that affect him. This is all so that he can be elevated to the level of a human being that Allah (swt) has dignified him with. For this reason it is essential to gain comprehension and understanding of this human being.

Mun kasance a koyaushe muna cewa halin ɗan adam da yadda ake daidaita halayensa suna tafiya ne bisa ga ra'ayoyinsa game da rayuwa. Waɗannan ra'ayoyi kuma tarin tunani ne da ɗan adam ya yi imani da su kuma ya fahimci gaskiyarsu. Waɗannan tunani kuma tarin hukunce-hukunce ne da hankali yake yankewa dangane da gaskiyoyi, abubuwan da suke faruwa da abubuwa, kuma suna ƙayyade matsayinsa game da su. Bisa wannan, a bayyane yake cewa abin da ke tsara halin ɗan adam da ɗabi'arsa shi ne wannan ƙarfin hankali da Allah (SWT) ya ba shi. Saboda haka, waɗannan hukunce-hukunce da ake yankewa daga wannan ƙarfin hankalin ɗan adam dole ne su dace da tsarin halittar wannan ɗan adam. Dole ne su dace da shi, su iya daidaita shi kuma su ba shi jin daɗi da natsuwa. A takaice dai, cikakken tunani game da duniya, ɗan adam da rayuwa yana bukatar ya dace (kuma ya yi jituwa) da Fitrah (yanayin halitta) na ɗan adam da tsarin halittarsa na asali, wato ya dace da sassan wannan halitta ko jikin ɗan adam.

We have said since the beginning that the conduct of the human and regulation of his behaviour proceeds in accordance to his concepts about life. And that these concepts are a collection of thoughts that the human believes in and has comprehended their reality. And that these thoughts are a collection of judgements that the mind issues in relation to realities, events and things, and they specify and define his position towards them. Built upon this it becomes clear that what determines the human conduct and behaviour is this power of intellect that Allah (swt) has granted him with. Therefore these judgments that are issued from this human power of intellect must be in agreement with the composition of this human. It must be at home with it, able to settle it and provide it with comfort and tranquillity. In other words, the comprehensive thought about the universe, the man and the life need to be in agreement (and harmony) with the Fitrah (nature) of the human being and his natural composition i.e. in agreement with the components of this human entity or body.

Don me waɗannan sassan ɗan Adam?

So what then are these human components?

Na farko: Abubuwan halitta na ƙwayoyin halitta / tsarin halittun ƙwayoyin halitta:

Firstly: The organic components/ the organic composition:

Daga cikin abubuwan da aka fi sani kuma aka fi yarda da su shi ne cewa tsarin halittar ɗan adam yana buƙatar muhimman abubuwa da ya kamata a samar masa, don jikinsa kada ya lalace, a biya bukatarsa ta girma, kuma a tabbatar da ikonsa na motsi. Waɗannan abubuwa suna wakilta a cikin duk abin da ɗan adam ke buƙata ta fuskar abinci da abin sha, har da duk abin da abinci da abin sha suka ƙunsa na waɗancan sinadarai da jiki ke bukata.

It is from the most well known and accepted matters that the organic composition of the human demands fundamental elements that must be provided to him so that his body does not to perish, its need for development is taken care of and its capability for movement is ensured. These elements are represented in all that the human requires in terms of food and drink including all that the food and drink contains in terms of those elements that the body is in need of.

Wannan ƙari ne ga abin da ɗan Adam ke karɓa kai tsaye daga iska ta fuskar iskar oxygen da sauran sinadarai. Kamar yadda yake buƙatar abin da zai ciyar da ƙarfinsa da girmansa, haka kuma yana buƙatar kawar da sharar jiki. Saboda haka, duk wani tunani na asali da bai yi la'akari da wannan tsari na halitta ba, bai dace da waɗannan buƙatu ba, kuma ba ya kai ga biyan waɗannan buƙatun, to tunani ne mai lalata da zai kai ga halakar jinsin ɗan Adam da rushewar rayuwar ɗan Adam.

This is addition to that which he naturally takes directly from the air in terms of oxygen and other elements. Just as he requires that which will nourish his strength and development, he also needs to dispose of waste. Therefore any fundamental thought that does not take into account this organic composition, is not compatible with these needs and does not lead to the satisfaction of these hungers, is a destructive thought that will lead to the dying out of the human species and the wrecking of human life.

Na biyu: Tsarin ilhami (Gharīziyy):

Secondly: The instinctive (Ghareeziy) composition:

An kuma sananne ne, kuma an yarda da shi, cewa wannan mutum yana matuƙar kula da ci gaban rayuwarsa, yana ba wannan al'amari cikakken kulawarsa da damuwarsa. A gare shi wannan al'amari ne mai muhimmanci wanda zai yi yaƙi har lahira saboda shi. Haka nan yana matuƙar kula da ci gaban jinsin ɗan adam, kuma kulawar da yake ba wannan ba ta gaza kulawa da damuwar da yake ba ci gaban jikinsa ba. Don haka yana kula da iyayensa da 'ya'yansa, kuma shirinsa na sadaukar da kansa da dukiyarsa saboda kowane ɗaya daga cikinsu yana nuna mana a bayyane cewa batun ci gaban jinsin ɗan adam al'amari ne na rayuwa da mutuwa. Ina so in jawo hankali ga wani muhimmin al'amari da ya shafi kiyayewa da kare ci gaban jinsin (nau'in halitta), kuma ambaton wannan don bayyana al'amarin ne. Wannan al'amari shi ne na AL-'Ird (mutunci), domin al'amarin mutunci abu ne da ido ke iya gani a fili, kuma an tabbatar da cewa yana cikin al'amura masu muhimmanci da ke da alaƙa da muhimmancin rayuwa da mutuwa. Saboda haka, ci gaban nau'in halitta da jinsin ɗan adam abu ne da babu makawa, kuma al'amari ne mai muhimmanci.

It is also a well known and accepted matter that this human is very attentive to the continuation of his life and gives this matter his full attention and concern. For him this is a vital issue that he would fight until death for. Similarly he is very attentive to the continuance of human kind and the attention he gives to this is no less than the attention and care he places to the continuance of his body. So he pays care and attention to his parents and children and his readiness to sacrifice himself and his wealth for any of them reveals clearly to us that the issue of the continuance of the human kind is a vital life and death issue. I would like to bring attention to an important aspect related to preserving and safeguarding the continuance of the kind (species) and the mentioning of this is for the sake of bringing clarity to the issue. This issue is that of AL-‘Ird (honour) because the issue of honour is a subject that is clear to the eyes and it is well established to be from amongst the vital issues connected to the importance of life and death. So the continuation of the species and the human kind is an inevitable matter and a vital issue.

Shi ma yana da matukar kulawa wajen neman wuri mai aminci da tsaro da zai nemi mafaka a lokacin tsanani, wanda zai iya komawa gare shi a lokacin bukata, idan masu taimako sun yi kadan kuma ya rasa dukkan masu kare shi. A takaice, wannan yana faruwa ne idan mutum ya kasa biyan bukatarsa ko samun tsaro daga tsoronsa.

He is also is very attentive to finding a safe and secure place to seek refuge in at the time of severity which he can turn to in the time of need, when the supporters are few and he has lost all protectors. In other words this occurs when somebody is incapable of meeting his need or finding security from his fears.

Waɗannan abubuwan da ke tuƙa zuciya, da kuma jin dake motsa mutum a ciki, an kira su da suna "ɗabi'u na asali" (instincts). Su ne ƙarfi na ɓoye ko na asali a cikinsa, wanda ke motsa shi zuwa ci gaba da aiki, kuma ke sa shi ci gaba da tafiya gaba.

These inner driving dispositional sensations and feelings have been called instincts. They are the inherent or latent energy within him and what motivates him towards continuous activity and to continuously move forward.

Wasu mutane sun raba ilhami (gabaɗaya abubuwan ɗabi'a na ɗan Adam) zuwa kashi-kashi, suka ƙidaya su, har suka ce sun zarce ɗari. Amma dukkan waɗannan abubuwan da suka ɗauka a matsayin ilhami, muna komawa ga tushen da suka samo asali daga gare shi. Saboda haka ba su wuce tushe ko asali guda uku ba, kuma suna ƙunshe da kowane fanni na rayuwar ɗan Adam. Su ne: Na farko, son ci gaba da rayuwa (watau ya ci gaba da zama/rayuwa), wanda ya haɗa da kulawa da hankalin da yake bayarwa a kan hakan. Na biyu, son jinsin ɗan Adam da ci gaban haihuwa, tare da kulawa da hankalin da yake bayarwa a kan hakan. Na uku, son tsaro (jin aminci) da natsuwa, tare da kulawa da hankalin da yake bayarwa a kan hakan.

Some people have categorised the instincts and counted them to be in excess of one hundred however in respect to all of these manifestations which they have considered to be instincts we return to the origin that they have originated from. As a result they number no more than three fundamentals or origins and they include every aspect of the human’s life. They are: Firstly, his love for continuance (i.e. to remain/survive) which includes his attention and care that he attaches to this. Secondly, his love for the human species and the continuance of reproduction including the attention and care that he attaches to this. And thirdly, his love for security (feeling of safety) and tranquillity and the care and attention he attaches to this.

Ga kowane ɗayan waɗannan asali akwai abubuwa masu yawa da suke bayyana, kuma kowannensu yana bayyana ko yana fitowa ne a gaban abin da ke tayar da shi. Don haka sai mutum ya ji tsoro idan akwai dalilin tsoro, wanda zai iya kasancewa daga wani abu mai zahiri a gabansa wanda ke haifar da tsoro, ko kuma daga haɗa tunanin tsoro da wani abu mai zahiri da ke cikin zuciyarsa wanda yake a waje. Sakamakon haka, sai ya ba da kulawa ta musamman ga tsiran rayuwarsa, lafiyarsa da ci gaban rayuwarsa. Haka kuma yana karkata zuwa ga mace idan tana gabansa, ko kuma idan yana tunanin yarinya a zuciyarsa, wanda hakan yana da alaƙa da sha'awar cikin gida ta kiyaye ci gaban jinsin ɗan adam. Kuma yana sadaukar da kansa ga addu'a da roƙon Allah akai-akai idan ya tsinci kansa cikin wani hali mai tsanani ko matsala, bai kuma samu wani mutum ko wani abu da zai warware masa ta ko ya kawar masa da ita ba, ko kuma idan yana tunanin samun wani abu da yake da wuyar cimmawa ko isa gare shi.

For each of these origins there are a great number of manifestations and each one of them appears or manifests in the presence of that which instigates them. So he fears when an incentive for fear exists which could either be from a represented reality in front of him that causes fear or it could be from associating the thoughts of fear with a represented reality that is in the mind which exists externally and as a result he pays special attention and care upon his survival, well being and continuation of his life. Also he inclines towards the female when she is present or if he thinks about the girl in his mind which relates to his internal dispositional attentiveness to the continuation of the human species and kind. And he dedicates himself to Du’aa and continuous pleading to Allah when he finds himself in a tight spot or dilemma and he cannot find anyone or anything to fix it for him or get rid of it from him, or when he is thinking about obtaining or attaining something that is hard to achieve or reach.

Kowane ɗayan waɗannan gharaa'iz guda uku yana da wasu siffofi da yawa, daga cikinsu ne ji ke fitowa wanda ke matsa wa nafsin mutum lamba duk lokacin da wata yunwar gharaa'iz daga cikin waɗannan gharaa'iz guda uku ko ɗaya daga cikin siffofinta ta taso a cikinsa. Sai a tuka shi ya biya wannan yunwa ko kuma ya nemi hanyar biyan ta. Hakan zai ci gaba da zama matsi ga nafsin ɗan Adam, yana jawo masa damuwa da ƙunci, har sai ya iya kawar da abubuwan da ke haifar da wannan yunwa, ko ya biya wannan yunwa, ko ya shirya hanyar biyan ta.

Each of these three Gharaa’iz (instincts) have a number of manifestations from which feelings are emitted that apply pressure upon the Nafs (inner-self) of the person whenever an instinctual hunger from any of these three instincts or one of its manifestations occurs within him. He is then driven to satisfy this hunger or goes in search of a means to satisfy it. It will remain a source of pressure upon the human inner-self and cause worry and stress for him until he is able to remove the reasons provoking that hunger or satisfy that hunger or prepare a means for its satisfaction.

Kuma bai kamata a ce ba: cewa waɗannan al'amura ba asali ne a cikin nafs (rai/kai) ba, face dai halaye ko siffofi da aka samu, waɗanda ke tasowa a cikin mutum sakamakon yanayin rayuwa da kuma irin rayuwar da mutum yake yi. Ba a faɗi haka ba saboda an ga a fili cewa yaro tun daga ranar da aka haife shi waɗannan al'amura suna cikinsa, kuma wannan gaskiya an shaida ta da hankula. Alamar hakan a cikin yaro tana bayyana kafin ya kai 65

And it should not be said: That these matters are not originally in the Nafs (self) but rather they are acquired characteristics or attributes and accrued in the person as a result of living circumstances or conditions and the nature of life. This is not said because it is noticeable that the child from the moment of its birth has these matters existing within him and this reality has been witnessed by the senses. This evidence of this in a child is apparent before he has 65

ya samu ikon kwaikwayo ko yin irin wannan mallakar. Kwadayinsa ga mahaifiyarsa, kukansa saboda ciwo, da kaunarsa ta kama da mallakar duk abin da yake gani a kewaye da shi, duk wannan yana tabbatar da Fitrah (dabi'ar halitta) na wadannan al'amura a cikinsa, cewa ba halaye ne da yake karba daga al'ummarsa ba. Babu wanda zai musanta haka sai mai girman kai makaho, kuma ana neman tsari ga Allah daga irin wannan girman kai. Kuma akwai wanda ya fi girman kai daga wanda yake cewa son mallaka ko ikon mallaka yana tasowa ne daga al'ummar jari-hujja da ra'ayoyin da take kawowa, alhali asalin dan Adam ba shi da irin wannan dabi'a, kuma halaye ne kawai da yaro yake dauka tun yarinta har zuwa gaba? To wa ya koyar da yaro yadda zai sha nono daga mahaifiyarsa, yana ba nono na mahaifiyarsa kulawa ta musamman, kuma wa ya koyar da shi ya kula sosai da abin wasansa, ya kuma ba shi kwazo mai zafi na kokarin mallakar abin wasan wani yaro idan ya ci karo da shi?

gained the ability to imitate or make such an acquisition. His longing towards his mother, his crying out due to pain and his love for grabbing hold and taking possession of everything that he sees around him, all of this confirms the Fitrah (nature) of these matters within him and that they are not attributes that are acquired from his society. None other than the blindly arrogant would deny this and refuge is sought in Allah from such arrogance. And is there anyone more arrogant than the one who says that the instinct of possession or ownership arises from the capitalist society and the concepts that it brings whilst in origin the human has no such instinct and they are only characteristics or attributes that the child picks up from his childhood and onwards? So who then taught the child how to take milk from his mother and to pay special care and attention to the breast of his mother, and who taught him to pay special attention to his toy and provided him with the ardent zeal to attempt to take ownership of another child’s toy when he comes across it?

Wannan ɗan taƙaitaccen bayani ne game da gaskiyar tsarin ɗan Adam, tsarin fiɗira (Fitriy) wanda ba za a iya yin watsi da shi ba, ko sakaci da shi, ko canza shi ta kowace hanya ba.

The above is a brief snapshot of the reality of the human composition, the natural (Fitriy) composition that cannot under any circumstances be overlooked, neglected or changed.

Allah (SWT) ya ce:

Allah (swt) says:

Ku bi Fiɗɗa (yanayin halitta) ta Allah wadda Ya halicci mutane a kanta. Babu canji ga halittar Allah (Ar-Rum 30).

[Adhere to] the Fitrah (nature) of Allah upon which He has created [all] people. No change should there be in the creation of Allah (Ar-Room 30).

In wani hali, wannan zai kai ga ƙarshen ɗan Adam da halakarsa, sakamakon yin watsi da bukatunsa na halitta ko yin watsi da ilhamar jinsi (watau haihuwa). Ko kuma zai bar mutum a kulle cikin damuwarsa, tsoronsa, matsi da rashin kwanciyar hankali saboda rashin iya biyan buƙatun ilhamarsa da jin cikin halitta waɗanda ke matsa wa jijiyoyinsa lamba, wanda ke kai shi ga rashin farin ciki da wahala.

Otherwise this would lead to the end of the human being and his extinction as a result of overlooking his organic needs or by overlooking the instinct of the species (i.e. procreation). Or it would leave the human locked in his obsessions, worry, stress and instability due to not being able to satisfy his instinctual hungers and natural internal sensations that apply pressure upon his nerves leading to his unhappiness and misery.

Wannan taƙaitaccen bayani da aka gabatar a sama an yi shi ne domin mu fahimci girman tasirin wannan tunani mai cikakken fahimta da abin da yake fitowa daga gare shi, dangane da tsarin da ake aiwatarwa a kan wannan mutum da yake abin nazarinmu, da kuma matsalar da muke son magancewa da warwarewa.

This brief summary above was presented so that we can understand the extent of the effect of the comprehensive thought and what emanates from it in regards to the systems that are applied upon this human being who is the subject of our study and the problem that we want to address and solve.

Saboda haka, duk wata akida ta gaba ɗaya (Aqeedah) tare da abin da ke fitowa daga cikinta ta fuskar magani da mafita, wadda ba ta la'akari da waɗannan tsare-tsaren (na halitta) na ɗan adam ba, ana ɗaukarta a matsayin tunani mara daidai, wanda ba ya dacewa da manufar kawo farfaɗowa mai inganci kuma daidai ga ɗan adam ko al'ummarsa. A taƙaice, ma'auni na farko, wato cewa tunanin yana da hankali (na hankali) kuma an gina shi bisa tunani, ma'auni ne daidai ko ƙa'ida daidai, kuma ma'auni na biyu, wato dacewar wannan akida ta gaba ɗaya da Fitrah (dabi'ar asali) ta ɗan adam, shi ma ma'auni ne daidai. Duk wata akida ta gaba ɗaya da ta sabawa waɗannan ma'auni guda biyu ko ɗaya daga cikinsu, tunani ne maras daidai ko na ƙarya wanda bai dace da farfaɗowa mai inganci ko daidai ba.

Therefore any comprehensive thought (Aqeedah) along with what emanates from it in terms of treatments and solutions that did not take into account these (natural) compositions of the human self, is considered to be an incorrect thought, that is not compatible with the objective of bringing a sound and correct revival for the human or his society. In summary, the first criteria, which is that the thought is rational (intellectual) and built upon the mind, is a correct measure or criterion and the second criteria which is the agreement of that comprehensive idea to the Fitrah (inherent nature) of the human, is also a correct measure. And any comprehensive thought that is in opposition with these two criteria or any one of them is an incorrect or false thought that is not suitable for the sound or correct Nahdah (revival).

Misali, idan wata fahimta ta tabbata game da danne sha'awar haihuwa ko yaduwar tunanin rahbaniyya da kaurace wa duniya, wannan fahimta ba daidai ba ce kuma karya ce, domin ba ta yin la'akari da sha'awar haihuwa wadda take a dabi'ance kuma take cikin dan Adam. Idan kowane mutum zai bi wannan fahimta, to hakan na nufin karshen jinsin mutane bayan dan lokaci kadan daga lokacin da suka rungumi irin wannan tunani.

For example when a particular thought is being established related to the repression of the instinct of procreation or the spread of the thought of monasticism and abstention, this thought is false and incorrect because it does not take into consideration the procreation instinct that exists naturally and inherently within the human being. If every human was to abide by this thought then this would mean the end of the human race after only a short time from the point of embracing this kind of thought.

Wasu daga cikin Sahabbai sun je gidajen matan Annabi ﷺ suna tambaya game da ibadarsa. Da aka gaya musu, sai suka ga kamar sun yi kadan, suka ce: Ina mu daga Manzon Allah ﷺ wanda aka gafarta masa zunubansa na baya da na gaba? Sai daya daga cikinsu ya ce: Ni zan yi sallah dukan dare ba zan taba barci ba. Na biyu ya ce: Ni zan yi azumi kullum ba zan taba sha'ani ba. Na uku ya ce: Ni zan nisanci mata ba zan taba yin aure ba. Sa'annan da labarin ya kai ga Manzon Allah ﷺ, sai ya yi magana da mutane a Masallaci ya ce: Me ya same mutanen nan da suke fadin irin wadannan maganganu? Amma ni, ina tashi don yin sallar dare, sannan ina barci, ina azumi kuma ina sha'ani, kuma ina auren mata. To wannan ita ce Sunnata, duk wanda ya so ya juya baya ga Sunnata, to ba ya cikina.

<<A group from amongt the Sahaabah went to the houses of the wives of the Nabi (saw) and asked about his ‘Ibaadah (acts of worship). When they were told, it was as if they thought it was little and said: Where are we in relation to the Messenger of Allah (saw) who has been forgiven his past and future wrong actions? Then one of them said: I will pray throughout the night and never sleep. The second said: I will fast continuously and never break my fast. The third said: I will isolate myself from women and never marry. Then when this news reached the Messenger of Allah (saw) he addressed the people in the Masjid and said: What is the matter with those people who say such and such things!? As for me, I stand up for prayer at night and (then) I sleep, I fast and I break it and I marry women. So this is my Sunnah and whoever desires to turn away from my Sunnah then he is not from me>>.

Wannan yana da alaka da adawar wannan tunani da Fitrah ta Allah wadda Ya halicci mutane a kanta. Haka kuma haka lamarin yake idan wani cikakken ra'ayi an kafa shi ne a kan danne ilhamar rayuwa, ko murkushe wani nau'i na bayyanarta, kamar son mallaka, wanda suka kira da ilhamar mallaka, suka kuma dauke shi a matsayin al'ada ko dabi'ar da aka samu kawai. Duk da rashin iyawarsu a wannan tunani, a bayyane yake cewa hakikanin mallaka yana cikin yaron da bai riga ya samu komai daga muhallinsa ko daga wadanda ke kewaye da shi ba. Yunkurin danne wannan hakika yunkuri ne da bai yi nasara ba, kuma babu makawa zai kai ga rashin farin ciki da wahalar dan adam saboda yana adawa da Fitrarsa (dabi'arsa ta asali). Za mu ce: wannan cikakken ra'ayi ne da bai dace ba, kuma bai dace a farfado da dan adam da farfadowa madaidaiciya ba, ko a ba shi farin ciki da gamsuwa ba. Bugu da kari, irin wannan tunani ba zai iya tabbata a zahiri ba idan babu amfani da tilastawa da karfi.

This is in relation to the thought’s opposition to the Fitrah of Allah that he has created the people upon. Similarly this is the case when a comprehensive idea is established upon the repression of the survival instinct or the suppression of one of its manifestations like the love of ownership which they have called the ownership instinct and considered to be (merely) an acquired custom or habit. Regardless of their incompetence in that consideration, it is evident that the reality of ownership or possession exists within the child who has yet to acquire anything from his surroundings or those who are around him. The attempt to repress this reality represents a failed attempt and it will inevitably lead to the unhappiness and misery of the human due to it being in opposition to his Fitrah (inherent nature). We would say: It is an incorrect comprehensive idea and it is not suitable to revive the human with a sound (correct) revival or to provide him with happiness and contentment. Additionally this kind of thought cannot be achieved in reality in the absence of the use of coercion and force.

Haka kuma duk wata fahimta ko tunani mai cikakken tsari wanda ke ƙoƙarin hana mutum jin buƙatar wani iko da zai nemi mafaka a gare shi duk lokacin da ya fuskanci wahala ko cutarwa ta same shi, to wannan fahimta ko tunani ya gaza. Wannan saboda ba zai yiwu a cire waɗannan ji ba, kuma duk lokacin da muka yi ƙoƙarin yin hakan, muna karkatar da waɗannan ji na tsarkakewa da girmamawa zuwa wata hanyar daban. Amma cire su gaba ɗaya, to wannan mafarki ne kawai, kuma karkatar da su zuwa tsarkakewa, girmamawa da ladabi ga Gwamnati, mutum, shugaba ko wani abu daban, yana kama da ƙoƙarin shawo kan mutane da ra'ayin kauracewa aure, yayin da ake barin sa ya biya bukatarsa ta hanyar Zina (Fasikanci) ko luwadi, misali. Wannan yana wakiltar ƙoƙarin biyan yunwarsa ko sha'awarsa ta haihuwa ta hanya mara daidai ko ta karkata ga ɗaya daga cikin siffofinta.

Likewise any comprehensive idea or thought that attempts to prevent the human from feeling the need for a power that he can seek refuge in whenever he faces hardship or a harm befalls him is a failure of an idea or thought. This is because it is not possible to remove these feelings and whenever we attempt to do so we redirect and divert these feelings of sanctification and respect in another direction. As for completely removing these feelings then this is pure fantasy and diverting them to sanctification, reverence and respect to a State, person, leader or anything else is exactly like the attempt to convince people with the idea of abstinence from marriage whilst leaving him to satisfy himself by way of Zinaa (Fornication) or homosexuality for example. This represents an attempt to satisfy his hunger or desire for procreation in an incorrect or a deviant satisfaction in regards to one of its manifestations.

Akidar da ta dace, cikakkiyar akida, ita ce tunanin da ba ya yin watsi da Fitrar ɗan Adam ta fuskar buƙatunsa na halitta da sha'awoyinsa na ilhama (kwadayi/motsawa). A'a, yana nufin tsara dukkan waɗannan sha'awoyi, ba murkushe su ba, kuma yana shirya hakikaninsu cikin tsari daidai, ba ya barin su su yi yadda suke so. Wannan na nufin ba ya ba da izinin biyan buƙatar ɗaya da cutar da wata. Saboda haka, akidar irin wannan, wadda ma'auni na biyu ya hukunta cewa daidai ce saboda dacewarta da yanayin ɗan Adam na asali, muna cewa irin wannan akida daidai ce, muddin ta cika sharuɗɗa biyu.

As for the correct comprehensive idea (Aqeedah), it is the thought that does not overlook the Fitrah of the human being in terms of his organic needs and instinctual hungers (urges/drives). Rather it aims at organising all of these hungers and not suppressing them and it arranged and organised their realities in a precise manner and it did not let them run free. This meant that it did not allow the satisfaction of one at the expense of another. Therefore the Aqeedah like this which the second measure or criterion has judged to be correct due to its agreement with the inherent nature of the man, we say that the like of this Aqeedah is correct, as long as it fulfils two conditions:

a) Cewa abu ne na 'Aqliyya (na hankali/tunani) kuma an gina shi ne bisa 'Aql (hankali).

a) That it is ‘Aqliyah (intellectual/rational) and built upon the ‘Aql (mind).

b) Cewa yana cikin daidaito (jituwa) da Fitrah (dabi'ar halitta da ke cikin mutum).

b) That it is in agreement (harmony) with the Fitrah (inherent nature) of the human being.

Saboda haka muna tabbatar da hukunci mai karfi cewa akidah ta cikakke, watau Qaa'idah Al-Fikriyah (ginshikin tunani/tushen tunani)

We therefore decisively affirm that the comprehensive thought (Aqeedah) i.e. the Qaa’idah Al-Fikriyah (Intellectual principle/basis)

wanda mutum ya gina tunaninsa a kansa, kuma daga gare shi ne tsarin rayuwarsa ke fitowa, dole ya cika sharudda biyu. Dole ya zama na hankali ne, wanda aka gina a kan tunani, domin a samu gamsuwar hankali, kuma dole ya dace da fitrar ɗan Adam, wanda hakan ke kawo natsuwar zuciya. Wannan ne ke kai ɗan Adam ga farin ciki, kuma shi ne ginshiƙi ko tushen da ake amfani da shi wajen cimma farfaɗowar ɗan Adam.

upon which the human builds his thoughts, and from which the systems of his life emanate, must fulfil two conditions. It must be intellectual and built upon the mind so that the intellectual conviction can be attained and it must also be in agreement with the human Fitrah resulting in the tranquillity of the heart. This is what leads to human happiness and it is the principle or basis that is utilised to achieve the revival of human kind.

Don haka, ƙudurin hankali shi ne abin da mutum yake amfani da shi wajen tafiyar da al'amuransa da gudanar da rayuwarsa, yayin da amincewa da Fitrah ita ce take kawo natsuwa, salama da gamsuwa a cikin zuciyarsa.

So the intellectual conviction is what the human uses to regulate and conduct his affairs whilst the agreement to the Fitrah is what brings tranquillity, peace and contentment into his heart.