Akidar (Aqeedah) an bayyana ta da cewa: Ra'ayi mai cikakken fahimta game da duniya, mutum da rayuwa, da abin da ya kasance kafin rayuwa da abin da zai biyo bayan rayuwa, da kuma alakarsu da abin da ya riga su da kuma alakarsu da abin da zai biyo bayansu.

The Aqeedah has been defined as: A comprehensive thought (idea) about the universe, the human and the life, and what was before the life and what was after the life, and about their relationship with what was before them and their relationship with what was after them.

Shin wannan tunani mai cikakken tsari yana isa ya zama Qaa'idah Fikriyyah (ginshiƙi ko tushen tunani) wanda duk tunanin da mutum zai iya fuskanta a rayuwa ya ginu a kansa? Shin zai yiwu wannan tunani ya zama cikakke gabaɗaya ga kowane bangare na rayuwa, ba tare da an takaita shi ga wani bangare ba yayin barin wani? Shin wannan tunani ya kafa tushe da suke sa ya kasance kuma ya wanzu a zahirin rayuwa? In ji wata hanya, shin wannan Akida ta ƙunshi hanyar kawo ta zuwa rayuwa, hanyar aiwatar da ita da kuma kare ta, watau shin ta ƙunshi Tariqah (hanya) da za ta kawo ta zuwa rayuwa a zahirin yanzu, ta kare ta, ta bayyana yadda ya kamata a magance matsalolin ɗan Adam, da kuma yadda za ta ɗauki ɗan Adam?

However is this comprehensive thought sufficient to act as a Qaa’idah Fikriyah (Intellectual principle or basis for thought) upon which all of the thoughts that the human could possibly face in life are built upon? Is it possible for this thought to be comprehensive in its entirety for every aspect of life and not restricted to one aspect whilst leaving another? Has this thought laid down bases that make it present and existent within the reality of life? In other words, does this Aqeedah include within it the manner to bring it in to existence in life, the manner to implement it and safeguard it i.e. does it include a Tareeqah (method) to bring it to life within the present reality, to safeguard it, to explain how the human problems should be treated and how to carry it mankind?

Idan amsoshin dukkan wadannan tambayoyin duk tabbatattu ne, to wannan ne zai sa Aqeedah ta zama tushe na hankali a zahiri, wacce dukkan magunguna da mafita na rayuwa ke fitowa daga cikinta, kuma a kanta ake gina dukkan tunanin da mutum zai iya ci karo da shi. Tana da wata takamaiman hanya ta aiwatar da magungunanta ko mafitattunta, don kiyaye su da tabbatar da kariyarsu da isar da su ga bil'adama, watau tana da Tareeqah (hanya) da za ta kawo ta a zahiri cikin rayuwa. Saboda haka, zai zama Aqeedah ta hankali wadda daga cikinta ne tsarin rayuwa ke fitowa ga mutumin da yake zaune a wannan duniya, a lokaci guda kuma tana samar da tushen aiwatar da wannan tsari, da kuma sanya shi ya isa ga kowane mutum, kuma ba a takaita ta ga bangare guda tare da yin watsi da sauran ba. Ba ta duba ga wata kungiya ta mutane zuwa ga kawar da sauran ba, domin tana kallon mutum a matsayinsa na mutum a zahirin rayuwarsa. Ba a takaita ta ga yanki guda zuwa ga kawar da sauran ba, don haka tana da cikakken kallo ga duk abin da yake wanzuwa. Ba a takaita ta ga wa'azi, shiriya da shawarwari kawai ba, a maimakon haka tana bin wata takamaiman hanya don ba wa mutum damar kawo Aqeedah a zahiri cikin rayuwa da aiwatar da abin da ta zo da shi na tsare-tsare da magungunan ko mafitattun da suka fito daga cikinta.

If the answer to all of these questions is affirmative then this is what would make the Aqeedah an intellectual basis in truth, from which all of the treatments and solutions of life emanate from, and upon which all of the thoughts that the human can possibly come across are built. It has a specific manner for implementing its treatments or solutions, to preserve and safeguard them and to carry them to mankind i.e. it possesses a Tareeqah (method) to bring it into existence within life. Therefore it would be an intellectual Aqeedah from which a system of life emanates for the human being living upon this earth, whilst at the same time it provides bases for the implementation of this system, and to make it reach every human being and it is not restricted to one aspect whilst ignoring others. It does not look to one group of people to the exclusion of others as it views the human in his reality as a human being. It is not restricted to one region to the exclusion of others and as such has a complete view of all that exists. It is not restricted to exhortation, guidance and advice but rather adopts a specific manner to enable the human to bring the Aqeedah into existence in life and implement what it has come with in terms of systems and the treatments or solutions that have emanated from it.

Ta haka ɗan Adam zai iya rayuwa da ita, saboda ita, kuma ya jagoranci wasu daga cikin mutane ta hanyarta. Yana jagorancinsa da ita, yana jagorantar ta, kuma yana jagorantar wasu ta hanyarta, saboda haka wannan Aqeedah ita ma Qiyaadah Fikriyah ce (jagorancin tunani).

In this way the human is able to live by it, for its sake and to lead others from mankind by it. He is led by it, he leads it and leads others by it and as such this Aqeedah is also a Qiyaadah Fikriyah (Intellectual leadership).

Saboda haka abin da aka tanadar a kan Aqeedah shi ne domin ya zama Qaa'idah Fikriyyah (tushen tunani) wadda dukkan tunani ya ginu a kanta, kuma domin ya kai ga nahdah ta gaske. Sahihancin Nahdah (farfadowa) ya dogara a kanta, saboda haka idan wannan Aqeedah (cikakkiyar akida) ta kasance daidai, to farfadowar ma za ta kasance daidai, kuma idan Aqeedah ta kasance ba daidai ba, to farfadowar da ke fitowa daga gare ta ma za ta kasance ba daidai ba. Saboda wannan dalili ya zama wajibi wannan cikakkiyar akida (Aqeedah) ta zama Fikrah Yaqeeniyyah (tunani mai tabbataccen yaƙini) wadda ta yi daidai da Fitrah kuma ta gamsar da hankali, domin zuciyar mutum ta cika da natsuwa, ya kuma ji farin ciki.

This is therefore what is stipulated upon the Aqeedah so that it can become a Qaa’idah Fikriyah (intellectual basis) upon which all of the thoughts are built upon and so that it can lead to real revival. The correctness of the Nahdah (revival) rests upon it, so if this Aqeedah (comprehensive thought) was correct then the revival would also be correct and if the Aqeedah was incorrect then the revival that arises from it would also be incorrect. For this reason it is necessary for this comprehensive thought (Aqeedah) to be a Fikrah Yaqeeniyah (Thought based on absolute certainty) that agrees with the Fitrah and convinces the mind so that the heart of the human can be filled with tranquillity and so that he experiences (feels) happiness.

Lallai ne akwai yiwuwar akidu (aqidu) su zama marasa cikakkiyar ma'ana duk da cewa suna wakiltar tunani mai cikakken tsari game da duniya, mutum da rayuwa. Suna iyakance ne wajen gabatar da hanyoyin magance matsaloli ba tare da bayyana yadda za a aiwatar da wadannan hanyoyi ba, don haka sai su kasance a matsayin mafita guda-guda ko kuma na falsafa kawai. Ko kuma suna iya iyakancewa ga wani takamaiman rukuni ko mutane, da kebe wasu. Irin wadannan akidu, ko da sun zama cikakkun tunani, ba su dace da farfado da dan adam bisa tsarinsa na dan adam ba, kuma ba su dace su samar wa bil'adama farin ciki ba.

Indeed it is possible for Aqaa’id (beliefs) to be deficient despite representing a comprehensive thought about the universe, the man and the life. They are restricted to presenting treatments without explaining how to implement these treatments, so they remained as individual solutions or philosophical. Or they can be restricted to a specific group or people to the exclusion of others. Aqaa’id (beliefs) like this, even if they are comprehensive ideas, are not suitable for the revival of the human being in his human perspective, or are they suitable to provide humanity with happiness.

Aqidar Yahudawa, misali, tunani ne mai cikakken fa'ida game da duniya, da mutum, da rayuwa, da alakarsa da abin da ya kasance kafin rayuwa, da alakarsa da abin da zai biyo bayan rayuwa. Duk da haka, yana takaita ga wasu hanyoyin magani (mafita) yayin da yake watsi da wasu. Kuma daga wani kusurwa, wannan imani yana takaita ne ga wani takamaiman jama'a. Imani ne na Banu Isra'ila kawai, don haka aqida ce ta wani takamaiman jama'a. Saboda haka bai dace da dukan bil'adama ba, ko'ina suke, a kowane lokaci, da kowace kabila, domin aqida ce ta wani takamaiman jama'a kuma an takaita ta ga wani lokaci. Don haka tana da gazawa kuma ba ta dace a zama tushen farfado da al'umma ba.

The Jewish Aqeedah for example is a comprehensive thought about the universe, the man and the life, and about its relationship with what is before the life and the relationship with what is after the life. However it is restricted to some treatments (solutions) whilst neglecting others. This is from one angle and from another, this belief is restricted to a specific people. It is a belief specific to the children of Israel and as such is an Aqeedah for a specific people. It is therefore not suitable for mankind wherever they are, in any time and for any race as it is an Aqeedah for a specific people and restricted to a certain time. It is therefore deficient and not suitable as a basis for revival.

Dangane da akidar Kiristanci kuwa, tana kuma ba da cikakken tunani game da duniya, mutum da rayuwa, sai dai ta takaita wajen ba da shawara da wa'azi ga wasu fannoni kawai na rayuwar daidaikun mutane. Haka kuma ta gaza wajen bayyana hanyar kiyayewa da tsare ta, ko wajen samar da hanyar aiwatar da waɗannan shawarwarin da akidar ta zo da su. Ta takaita ga dangantakar mutum da Mahaliccinsa wajen tsara ibada, abinci, da wasu al'amura da suka shafi aure. Ta kuma yi wa mutane shawara da gargadi kada su aikata wasu munanan ayyuka, waɗanda aka lakafta da suna 'Dokoki Goma' (Kada ka yi sata, kada ka yi zina, kada ka kashe, da sauransu), baya ga tabo wasu muhimman al'amura na asali. Ta bar wa mutum da kansa ya ɗauki nauyin waɗannan al'amura ya kuma gudanar da su da kansa, ba tare da ta bayar da takamaiman tsari ko hanya ta aiwatar da su ba, ko hanyar kiyaye akidar kanta. Kuma musamman dangane da wannan, bisa ga da'awar mabiyanta, addinin ya ce: 'Ku ba Kaisar abin da ke na Kaisar, ku ba Allah abin da ke na Allah.'

As for the Christian Aqeedah, then it also provides a comprehensive thought about the universe, the human and the life, however it is restricted to providing advice and exhortation to only some aspects of the lives of individuals. It has also fallen short in terms of putting down the manner to preserve and safeguard it or in terms of providing a way to implement these advices that the Aqeedah has come with. It is restricted to the relationship between the human and his creator in terms of addressing worships, foodstuffs and some aspects related to marriage. It has also advised and informed individuals not to engage in certain bad acts and these have been named ‘The ten commandments’ (Do not steal, fornicate, kill etc...) in addition to addressing some other basic matters. It has left the individual to take charge of this and administer these matters himself and it did not provide a specific method or manner for implementing them or a manner of safeguarding the very Aqeedah itself. And specifically in regards to this and in accordance to the claims of its adherents, the religion states: ‘Give what belongs to Caesar to Caesar and give what belongs to Allah to Allah’.

Akwai kuma wasu aƙidu da tunani-tunani na falsafa waɗanda, a ra'ayinsu, sun yi cikakken bayani game da wanzuwa baki ɗaya, sun duba ɗan Adam ta fuskar ɗan Adam, kuma sun gabatar da mafita don magance matsalolin ɗan Adam da tsara alaƙarsa da wasu. Amma sun gaza wajen samar da hanyar aiwatar da waɗannan mafita da tunani-tunanin. Misalan su sun haɗa da 'Jamhuriyar Plato' da 'Al-Madina Al-Fadila' ta Farabi, da sauransu. Saboda haka, irin waɗannan aƙidu da tunani-tunani na gaba ɗaya ba su dace su zama tushen farfaɗowa (An-Nahdah) ba, ko kuma hanyar da za ta kai ga farfaɗowa. Wannan saboda An-Nahdah (farfaɗowa), hanyar isa gare ta, ko ci gaba a kan tafarkin farfaɗowa, na buƙatar abubuwa masu zuwa:

There are also a number of beliefs and philosophical thoughts that have in their view comprehensively addressed existence in its entirety, have viewed the human in terms of his humanity and have put down solutions to treat the problems of the human and to regulate his relationships. However they have fallen short in relation to providing a method for the implementation of these solutions and thoughts. Examples of which include ‘Plato’s republic’ and Farabi’s ‘Utopia’ amongst others. As such the like of these Aqaa’id (beliefs) and general thoughts are not suitable to become the basis for revival (An-Nahdah) or as a method that will lead to revival. This is because An-Nahdah (revival), the manner of arriving at it or proceeding upon the path of revival necessitates the following:

Na farko: Kasancewar cikakkiyar fahimta game da duniya, da mutum, da rayuwa, da abin da ya gabaci rayuwa, da abin da zai biyo bayan rayuwa, da alakarsu da abin da ya gabaci rayuwa da kuma alakarsu da abin da zai biyo bayan rayuwar duniya. Wannan domin mutum ya iya bayyana ma'anar wanzuwarsa a wannan rayuwa. Bisa wannan ne yake tsara ra'ayoyinsa game da rayuwar duniya, wanda hakan kuma yake ƙayyade halayensa a rayuwar wannan duniya, wadda aka gina bisa wannan cikakkiyar fahimta, baya ga ƙayyade abin da aka gina a kansa ta fuskar tunani, da abin da ke fitowa daga gare shi ta fuskar ma'anoni, ra'ayoyi da mafita (magani).

First: The presence of a comprehensive thought about the universe, the man and the life, and about what is before the life and about what is after the life, and about their relationship with what is before the life and about their relationship with what is after the life of the Dunyaa. This is so that the human can define the meaning of his existence in this life. Based on this he defines his concepts about the life of the Dunyaa, which then specifies his conduct in the life of this world built upon this comprehensive thought, in addition to specifying what is built upon it in terms of thoughts and what emanates from it in terms of meanings, concepts and solutions (treatments).

Na biyu: Cikakkiyar akida dole ta ƙunshi maganin babbar matsalar mutum, wato bayyana ma'anar wanzuwarsa a cikin rayuwa. Haka kuma dole ta ƙunshi mafita ga dukkan matsalolinsa, domin a daidaita dangantakarsa da komai, wato a tsara ayyukansa da halayensa a wannan rayuwa. Hakan yana nufin kada ya kasance cikin zagayen rikice-rikice marasa ƙarewa, ko ya zama wanda tsoro, wasiwasi, damuwa da tashin hankali ke yi wa ƙawanya, yana jin tsoron kansa, ko tsoron jinsinsa, ko mutuncinsa, ko kuma yana jin rashin tsaro da rashin kwanciyar hankali. Wato cikakkiyar akida ta samar masa da tushen dukkan mafita da magungunan dukkan matsalolin da zai fuskanta a tsawon lokacin da zai yi a duniya, watau a matakin rayuwar duniya.

Second: The comprehensive idea needs to include the treatment for the individual’s most fundamental problem. This is the specifying of the meaning of his existence within the life. Similarly it needs to include the treatments (solutions) for all of his problems, so that all of his relationships are regulated for him i.e. his actions and behaviours are regulated in this life. This is so that he is not left in a continual cycle of contradictions or as a victim of fears, whispers (obsessions), worry and stress where he is afraid for himself, or afraid for his kind (species) or his dignity, or he does not feel safe or secure. This means that the comprehensive idea has provided him with the bases for all of the solutions and treatments to all of the problems that he will face within the period of time that he will spend upon this earth i.e. the stage of the life of this world.

Na uku: Cewa wannan akida tana da ikon yaɗuwa zuwa ga ɗan Adam baki ɗaya, kuma ba a takaita ta ga wata al'umma ɗaya kawai ba don a hana wasu.

Third: That this Aqeedah has the potential to be spread to mankind and it is not restricted to one people to the exclusion of others.

Allah (SWT) ya ce: "Ya ku mutane, lalle Mun halicce ku daga namiji da mace, Muka sanya ku al'umma-al'umma da kabilu-kabilu domin ku san juna. Lalle mafi girma a cikinku a wurin Allah shi ne mafi tsoron Allah a cikinku. Lalle Allah Masani ne, Mai cikakken sani." (Al-Hujurat 13)

Allah (swt) says: O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Verily Allah is Aleemun Khabeer (Al-Hujuraat 13).

Wannan saboda tunani ne mai cikakken fahimta wanda ya kunshi komai, kuma saboda ya duba mutum a matsayinsa na mutum tun asali. Tunani ne domin an samar da shi ta hanyar hukunci mai hankali a kan tarin al'amuran da hankulansa suka tsinkayi. Saboda haka wajibi ne ya zama mai hankali (na hankali) kuma ya yi magana da zukatan mutane, sannan ya mai da hankali ko tunani ya zama tushen dauka nauyi (Manaat At-Takleef).

This is because it is a comprehensive thought that encompasses everything and because it has looked at the human in his human perspective in origin. It represents a thought because it has been produced intellectually by making an intellectual judgement upon a collection (of matters) which his senses have fallen upon. Therefore it is necessary for it to be intellectual (rational) and address the minds of human beings and make the mind or intellect the source of responsibility (Manaat At-Takleef).

Dangane da wannan, ya zama wajibi ya kunshi wajibcin yada shi da aiki da shi da kuma domin shi, don ya inganta kuma ya zama daidai a kira shi Qaa'idah Fikriyah (Tushen tunani) da Qiyaadah Fikriyah (Jagorancin tunani) wanda mutum yake bi, kuma ta hanyarsa yake jagorantar wasu.

Based on this it is also necessary for it to include the obligation of spreading it and working by it and for it. This is so that it is valid and correct to call it a Qaa’idah Fikriyah (Intellectual basis) and a Qiyaadah Fikriyah (Intellectual leadership) which the human is led by and by which he leads others.

Na huɗu: Tunanin da ya ƙunshi cikakkiyar fahimta dole ne ya haɗa da hanyar kiyaye shi da hanyar tsare tsarkinsa da kuma kiyaye bayyanarsa. Saboda haka bai dace a fallasa shi ga lahani da ke ɓoye bayyanarsa ba, ko a saka a cikinsa abin da asalinsa ba daga gare shi ba ne, sakamakon haka tsarkinsa ya ɓace. Don haka wajibi ne tunanin ya dogara ne akan yaƙini (Yaqeen) kuma ya nisanci zato (Zhann) ko shakka. Dole ne a nisanci duk abin da ba a tabbatar da shi ba bisa hujja ta yaƙini (Yaqeeni) da za ta tabbatar da ingancinsa.

Fourth: The comprehensive idea must contain within it, the manner of preserving (safeguarding) it and the manner of keeping it pure and maintaining its clarity. So it is not correct for it to be exposed to blemishes that hide its clarity or that something is included in it which in origin is not from it and as a result its purity is lost. Therefore it is essential for the mentality to be based on certainty (Yaqeen) and far away from speculation or doubt (Zhann). It needs to be distanced from anything that has not been established upon the definite (Yaqeeni) Daleel (evidence) to prove its correctness.

Allah (SWT) ya ce:

Allah (swt) says:

Suna bin zato sai zato (abubuwan da ke cikin shakka), kuma lalle zato ba ya amfanar da gaskiya a kowane abu (An-Najm 28).

They follow nothing but Zhann (matters with doubt) and verily the Zhann does not avail the truth in anything (An-Najm 28).

Wa'azi kaɗai bai isa ba wajen kiyaye akida, a'a, ana aiwatar da hukunce-hukunce a kan duk wanda ya yi yunƙurin canza ta, ya cutar da ita, ko ya karɓe ta bisa zato.

Exhortation is not sufficient in regards to the preservation of the idea but rather punishments are enforced upon those who attempt to change it, harm it or take it based on Zhann.

Na biyar: Wannan Akida dole ne ta ƙunshi hanya don aiwatar da abin da ta zo da shi na magani (mafita), da kuma Tariqah (tsari) da ke ba da damar kafa waɗannan magunguna a cikin ainihin rayuwa. Bai isa waɗannan mafitu su zama abin barin mutum ya ɗauke su a matsayin shawara ko wa'azi, ya karɓa ko ya bari yadda ya so ba. Akasin haka, ya zama wajibi a sami Tariqah (tsari) ga waɗannan mafitu wanda zai sa wanzuwarsu a rayuwar mutum, da al'umma, da jama'a ya zama abu babu makawa, ko yana so ko bai so ba.

Fifth: This Aqeedah must include a manner to implement what it has come with in terms of treatments (solutions) and a Tareeqah (method) that enables the establishment of these treatments within the reality of life. It is not sufficient for these solutions to be left to the individual to take them as advice or exhortations for him to take or leave as he wishes. Rather it is essential for there to be a Tareeqah (method) for these solutions that make their existence in the life of the individual,, people and society an inevitable matter whether he likes it or not.

Sa'ad da Musulunci ya yi kira ga kare rayuwar ɗan adam, ya tsara hanya ta aiwatar da hakan, wato kisan wanda ya kashe. Sa'ad da ya umarci a kare hankali, ya samar da hanyar aiwatar da hakan ta hanyar bugun wanda ya sha giya. Sa'ad da ya yi magana game da kare mutunci da daraja ta ɗan adam, ya tsara yadda za a aiwatar da hakan, wato bugun wanda ya yi qazafi (wanda ke zargin mace da zina ba tare da hujja ba). Sa'ad da ya wajabta kiyaye zuriya, wato kare jinsin ɗan adam, ya sanya hukuncin diyya ga wanda ya yi sanya haihuwa ko yanka (bakara). Sa'ad da Musulunci ya kafa doka cewa kada a gauraya nasaba, ya sanya hukuncin kisa mai tsanani, wato jifa, ga mai aure wanda ya yi zina, domin a kare haihuwar ɗan adam da nasaba. Sa'ad da Musulunci ya umarci a kare dukiya da mallakar mutane, ya sanya yanke hannu a matsayin hanyar aiwatar da hakan. Sa'ad da ya so ya yaɗa natsuwa a zukatan mutane da yaɗuwar tsaro da kwanciyar hankali a cikin al'umma, ya sanya kisa, ko gicciye, ko yanke hannu da ƙafa a gefe-gefe daban-daban, a matsayin hukunci ga waɗanda suke son keta tsaron mutane (fashin hanya). Kuma sa'ad da ya yanke shawarar kare Aqeedah, ya sanya kisa a matsayin hukuncin mai ridda. Sa'ad da ya wajabta aiwatar da dukkan waɗannan hukunce-hukuncen, ya kuma wajabta kafa tunaninsa a rayuwar zahiri, ya kuma wajabta wa mutane su nada wani mutum daga cikinsu ya aiwatar da hakan. A takaice, ya wajabta yin mubaya'a ga Khalifa domin aiwatar da hakan, kuma ya sanya kisa a matsayin hukuncin wanda ya yi tawaye ga Khalifa, wato ga Daula.

So when it exhorts to the safeguarding of the human life it has made a Tareeqah (method) to implement that by way of (the punishment of) killing the killer. When it commanded the mind to be safeguarded it provided the Tareeqah to implement this by way of the lashing the drunkard and when it addressed the safeguarding and protection of the human dignity and honour it made the manner of implementing this, the lashing of the Qaadhif (the one who slanders the woman’s honour). When it made obligatory the preservation of progeny i.e. the safeguarding of the human kind, it put down the punishment of blood money for sterilization and castration. When Islaam established that lineages should not be mixed, it put down a gruesome death penalty as punishment (Stoning) for the Muhsin (married) Zaani (Adulterer) so that human procreation and lineage would be protected. When Islaam commanded that the wealth and properties of the people should be safeguarded it made the cutting the hand the method of implementing that. When it wanted to spread tranquillity within the breasts of the people and the spread of security and stability in the society it made death or crucifixion or the cutting of the hand and foot on opposite sides as the punishment for those who want to infringe upon the security of the people (highway robbery). And when it decided to safeguard the Aqeedah it made death the punishment for the apostate. When it made the implementation of all of these rulings obligatory and obliged the establishing of its thought in life’s reality, it also made it obligatory upon the people to deputise and delegate an individual from amongst them to undertake this implementation. In other words it made it obligatory to pledge allegiance to a Khalifah to implement that and it made death the punishment for the one that rebels against the Khalifah i.e. against the State.

Ta haka bai bar wata magani ko mafita ba tare da ya bayyana takamaiman hanyar aiwatar da ita ba, wadda Gwamnati ke da alhakin aiwatarwa. A takaice, bai ga ya isa ya gabatar wa mutane mafitu da ke bayyana yadda za su daidaita ayyukansu da biyan bukatunsu da sha'awoyinsu ba. Maimakon haka, ya kuma bayar da takamaiman hanyoyin aiwatar da kowace ɗaya daga cikin wadannan magunguna ko mafitu. Wato, bai isa a rubuta takardar magani kawai a bar majinyaci a asibiti ya sha maganin da kansa ba. Sai dai yana aiki kamar asibiti mai tsari, inda ma'aikacin jinya ke daukar nauyin majinyaci tare da tabbatar da cewa ya karbi magani, ko da da son ransa ne ko kuma an tilasta masa. Wannan ma ya shafi halayen mutum da kansa, watau dangantakarsa da kansa ko dangantakarsa da Ubangijinsa (Mahaliccinsa kuma Mai Mulkinsa). Hakika bai ga ya isa gabatar da magani shi kadai ba, sai dai ya wajabta aiwatar da wannan magani ko mafita. Saboda haka idan majinyaci bai bi maganin ibada ba, kamar sallah misali, to wajibi ne ga masu alhakin aiwatarwa su sanya hukuncin rigakafi don ya dauki maganin. Idan kuma bai bi maganin dabi'a ko na abinci ba, to ana aiwatar da hukunci makamancin haka gwargwadon abin da zai isa ya hana shi, don ya bi hanya madaidaiciya da tafarki na gaskiya.

In this way it did not leave a treatment or solution without providing a specific manner to implement it which the State is responsible for undertaking. In summary, it did not find it sufficient to present solutions to the people that explain how they regulate their actions and satisfy their needs and hungers (drives). Rather it (also) provided the specific manners to implement every one of these treatments or solutions. In other words, it is not sufficient to merely write a medical prescription and leave it to the hospital patient to take the treatment by himself. Rather it functions like an organised hospital in which the nurse takes responsibility over the patient and makes sure that he receives the medicine whether this was voluntarily taken or forced. This even relates to the behaviours of the individual himself i.e. the relationship of the individual with himself or his relationship with his Rabb (creator and Lord). Indeed it did not find it sufficient to present the treatment alone but rather obliged the implementation of this treatment or solution. So if the patient does not take his treatment of worship like the prayer (for example) then it is obligatory upon those responsible over the implementation to put down a preventative punishment so that he takes the treatment. And when he does not abide by a moral or dietary treatment then a punishment is similarly enforced according to what is sufficient to deter him and so that he follows the upright way and sound path.

Ushe na shida: Kamar yadda muka bayyana, wannan tunani ne mai cikakken tsari wanda ke duba mutum a matsayinsa na ɗan Adam, kuma an kafa shi ne don samun farin cikinsa da farfaɗowarsa. Saboda haka ya ɗauki wajibcin isar da shi ga mutane da kiran su su rungume shi. Ya yi magana da hankula domin su fahimci gaskiyar sa ta haƙiƙa, kuma ya kafa hujjoji da dalilai na sahihancinsa. Duk da haka bai bar wannan a matsayin shawara kawai da mutum zai aiwatar idan ya so ba, sai dai ya tanadi wata hanya ta musamman da ke bayyana yadda ake isar da wannan tunani ga mutane, da kuma hanyar da mutane za su iya jin wannan gaskiya ta haƙiƙa sosai ba tare da abin da ke ɓoye musu ganinta ko ya ɓata sifarta ya hana su ba.

Sixth: As we have stated it is a comprehensive thought that looks at the human in his human capacity and it has been established for the sake of his happiness and his revival. Therefore it has adopted the obligation of carrying it to the people and inviting them to embrace it. It addressed the minds so that they could comprehend its true reality and it established the proofs and evidences for its correctness. However it did not leave this as a mere advice that the individual implements if he wishes to, but rather it provided a specific manner that explains how this thought is carried to the people and the way by which the people will be able to fully sense or feel that true reality without being impeded by that which obscures their view or distorts its image.

Misali:

For example:

Lokacin da Allah (SWT) ya umarci Musulmi da su isar da da'wa ga mutane:

When Allah (swt) commanded the Muslims to carry the Da’wah to the people:

Kuma ba mu aiko ka ba sai dai a matsayin mai cika ga mutane baki ɗaya, mai bayar da labari mai daɗi da mai gargaɗi (Saba' 28).

And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner (Saba’ 28).

Bai wa Allah (SWT) ba ya isa ya bar al'amarin ga wa'azi da shawara kawai kamar yadda ya zo cikin maganarsa (SWT):

He (swt) did not find it sufficient to leave it to exhortation and advice alone like that which came in His speech (swt):

Ka yi kira zuwa ga hanyar Ubangijinka da hikima da kyakkyawan wa'azi, kuma ka yi muhawara da su ta hanya mafi kyau. Lalle Ubangijinka shi ne mafi sani ga wanda ya ɓace daga hanyarsa, kuma shi ne mafi sani ga waɗanda aka shiryar.

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided. (An-Nahl 125).

Ko kamar maganar Sa (SWT):

Or like His (swt)’s speech:

Wane ne yafi kyau a magana fiye da wanda ya yi kira zuwa ga Allah, ya kuma yi aiki na gari, ya ce, "Lallai ni na kasance daga cikin Musulmi"? (Fussilat 33).

And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims." (Fussilaat 33).

Da'wah ta kasance an gudanar da ita ta hanyar hankali ta wata ƙungiya ta jam'iyya (Takattul) wadda Manzon Allah ﷺ ya ci gaba da ita, kuma ya bayyana tare da fayyace dukkan matakai da zamanun da Da'wah ke bukata domin ta kai ga matakin aiwatarwa da aiki wanda ke bayyana a kafa Daular Musulunci, wadda daga nan take fara aiwatar da mafita da magungunan (Musulunci). A wannan mataki Da'wah ta koma zuwa wani sabon mataki wanda ya zama wajibi kada a takaita ta ga hanyar ɗaukar Da'wah ta hankali kawai.

The Da’wah was intellectually undertaken by a party bloc (Takattul) which the Messenger of Allah (saw) proceeded with and it explained and clarified all of the steps and stages that the Da’wah requires in order for it to reach the stage of application and implementation manifested in the establishment of the State of Islaam, which then commences to implement the (Islamic) solutions and treatments. The Daw’ah at this point moved on to a new stage which necessitated that it should not be restricted to the intellectual manner of carrying the Da’wah alone.

Bai tsaya nan ba, sai dai Ya (SWT) ya umurci Manzonsa (ﷺ) da muminai da su karya shingayen zahiri da cikas da ke tsaye a hanyar Da'awar Musulunci. Wannan saboda hanyar isar da Da'wah a wannan mataki tana bukatar a sanya tsarin Musulunci a kan mutane, da kuma a aiwatar musu da hukunce-hukuncen Musulunci, domin su fahimci tare da tabbatar da gaskiyar tunaninsa da adalcin dokokinsa ba tare da wani shinge ba, ko murdiya, ko gurbatar bayani, ko tilastawa. Saboda haka ne ayoyi suka zo a jere suna umurtar Musulmi da Jihadi da yaki da kafirai wadanda ke tsaye a matsayin cikas tsakanin Musulmi da aiwatar da Musulunci a kan mutane.

It did not find this sufficient and it did not stop at that but rather He (swt) commanded His Messenger (saw) and the believers to break the material barriers and obstacles that stood in the way of the Islamic Da’wah. This is because the Tareeqah (method) of carrying the Da’wah in this stage necessitates the imposing of the system of Islaam upon the people and to apply the rulings of Islaam upon them. This is so that they can perceive and realise the truthfulness of its thought and the justice of its legislation without being hindered by the existence of barriers, distortions, misrepresentations or compulsion. For this reason the Aayaat came in succession that commanded the Muslims with Al-Jihaad and to fight the Kuffaar (disbelievers) who stood as an obstacle between the Muslims and the application of Islaam upon the people.

Allah (SWT) ya ce:

Allah (swt) says:

An an ba waɗanda ake yaƙa izini ya yi, saboda an zalunce su. Lallai kuwa Allah Mai iko ne a kan ya taimake su.(Al-Hajj 39).

Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is all capable to give them victory. (Al-Hajj 39).

Kuma maganar Sa (SWT):

And His (swt)’s speech:

To haka, idan kun haɗu da waɗanda suka kafirta a fagen yaƙi, to ku daɓa wuyansu, har idan kun yi musu kisan kiyashi, sai ku ɗaure igiyoyinsu da ƙarfi; daga nan kuma ko dai ku yi musu alheri, ko kuma ku karɓi fansa, har yaƙi ya ajiye nauyinsa.

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens (Muhammad 4).

Wannan ya shafi waɗanda suka yi imani da Allah amma suka ƙaryata annabcin Muhammad ﷺ, kamar Yahudawa da Nasara, haka kuma ya shafi waɗanda suka kafirta da Allah da annabcin Muhammad ﷺ, kamar mushrikan Larabawa (masu bautar gumaka) ko Majusawa, da sauransu. Manufar ita ce a aiwatar da Musulunci a kansu, domin su ga gaskiyar tunaninsa, su shaida adalcinsa, ba tare da an tilasta musu ko an matsa musu ba, nesa da yaudara, ƙiyayya da hassada.

This applies to those who believe in Allah but disbelieve in the Prophethood of Muhammad (saw) like the Jews and the Christians just as it applies to those who disbelieve in Allah and the Prophethood of Muhammad (saw) like the Arab Mushrikeen (polytheists) or the Majoos amongst others. It is for the purpose of applying Islaam upon them so that they can see the truthfulness of its thought and witness its justice without being forced or compelled and far away from deception, malice and envy.

Allah (SWT) ya ce:

Allah (swt) said:

Ku yaƙi waɗanda ba sa imani da Allah ko da Ranar Lahira, waɗanda kuma ba sa haramta abin da Allah da ManzonSa suka haramta, waɗanda kuma ba sa riƙe addinin gaskiya daga cikin waɗanda aka ba littafi – har sai sun ba da jizya da yardar rai alhali suna ƙasƙantattu. (At-Taubah 29).

Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled. (At-Taubah 29).

Kuma yana kama da maganar Allah (SWT):

And it is like His (swt)’s speech:

Ya ku waɗanda suka yi imani, ku yi yaƙi da waɗanda suke kusa da ku daga cikin kafirai, kuma su sami tsauri daga gare ku. Ku sani cewa Allah yana tare da masu taqawa. (At-Taubah 123).

O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous. (At-Taubah 123).

Haka kuma Sirar Manzon Allah ﷺ a tsawon rayuwarsa ana ɗaukarta a matsayin aiwatar da wannan akida a zahiri. Haka kuma an zo a cikin Hadisi wanda Sulaimanu ɗan Buraidah ya ruwaito daga mahaifinsa, wanda ya ce:

Similarly the Seerah of the Messenger (saw) throughout his life is considered to be the practical implementation of this ideology. The following came in the Hadeeth related by Sulaymaan Bin Buraidah from his father who said:

Lokacin da Manzon Allah (saw) yake nada wani Ameer (Shugaba) a kan runduna, yakan yi masa wasiyya musamman da ya ji tsoron Allah (Taqwaa) da kuma ya kyautata wa Musulmin da ke tare da shi. Yakan ce: Ku yi yaki da sunan Allah da kuma a hanyar Allah. Ku yi yaki da wadanda suka kafirta da Allah. Ku yi jihadi, kada ku yi satar ganima; kada ku karya alkawari; kada ku yi wa gawawwaki kaca-kaca; kada ku kashe yara. Idan kun hadu da makiyanku wadanda mushrikai ne, ku gayyace su zuwa ga abubuwa uku. Idan sun amsa daya daga cikinsu, ku ma ku karbi hakan daga gare su, kuma ku kame kanku daga cutar da su. Ku gayyace su zuwa Musulunci; idan sun amsa muku, ku karba daga gare su kuma ku daina yakarsu. Sannan ku gayyace su su bar kasarsu zuwa kasar Muhajirai, kuma ku sanar da su cewa, idan suka yi haka, za su sami dukkan hakkoki da wajibai na Muhajirai. Idan suka ki yin hijira, ku gaya musu cewa za su kasance a matsayin Musulmin Badawiyawa, kuma za a yi musu dokokin Allah kamar sauran Musulmi, amma ba za su samu wani rabo daga ganima ko Fai'i ba sai idan sun yi yaki tare da Musulmi (a kan kafirai). Idan suka ki karbar Musulunci, ku nemi Jizyah daga gare su. Idan suka amince su biya, ku karba daga gare su kuma ku tsaya. Idan suka ki wannan, to ku nemi taimakon Allah a kansu.

<<When the Messenger of Allah (saw) used to appoint an Ameer (Leader) over an army he would exhort him especially to have Taqwaa (fear) of Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and restrain yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhaajiroon and inform them that, if they do so, they shall have all the privileges and obligations of the Muhaajiroon. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse this then seek Allah's help against them>> Muslim, Ibn Maajah and Ad-Daarami.

Ya zo a cikin Seerah ɗinsa (saw) cewa lokacin da ya yi hijira daga Makkah zuwa Madinah, ya tara manyan mutane da wakilan mutane, ciki har da shugabannin Yahudawa, sannan ya ba ‘Ali Bin Abi Taalib (ra) umarni ya rubuta kundin tsarin mulki na farko. Ya bayyana dangantakar gaba ɗaya tsakanin Musulmi da juna da kuma tsakanin Musulmi da sauran mutane, kuma wannan an yi shi a gaban idanu da kunnuwan manyan mutane daga cikin jama'a. Bai gamsu da hakan kawai ba, sai ya buƙaci dukansu su karɓi wannan kundin tsarin mulki kuma su sanya hannu a kansa, kuma ya wajabta wa mutane su mayar da hukunce-hukuncensu gare shi ﷺ, har da Yahudawan da suke wurin duk da cewa suna daga cikin Ahlul-Kitaab. Sai dai lokacin da Yahudawa suka ci amana suka karya alkawarinsu (abin da ya saba a gare su), Manzon Allah ﷺ ya yanke musu hukunce-hukunce da suka dace da abin da suka aikata na karya alkawari. Ya kashe wasu daga cikinsu, kamar Banu Quraizhah, kuma ya kori wasu daga cikinsu, kamar Banu Nadeer. Bugu da ƙari, ya faɗaɗa yankin ikonsa ta hanyar cin nasara, ko ƙasar Larabawa masu bautar gumaka ne kamar Makkah, ko ƙasar Yahudawa kamar Khaibar. Lokacin da ya ci Khaibar da yaƙi, ya bar mutanenta su ci gaba da zama a ƙarƙashin mulkinsa da ikonsa, ya kuma sanya su a kan gonakin dabino da filayensu bisa yarjejeniyar Al-Musaaqaah, kuma bai tilasta wa kowa daga cikinsu ya karɓi Musulunci ba. Haka nan ya aike da rundunarsa ﷺ don yaƙar Romawa a yakin Mu'tah, duk da cewa su Kiristoci ne.

It has also been narrated in his Seerah (saw) that when he migrated from Makkah to Al-Madinah he called together the notables and representatives of the people including the leaders of the Jews and he dictated to ‘Ali Bin Abi Taalib (ra) to write down the first constitution. It explained the general relationships between the Muslims with each other and between the Muslims and others and this was done in front of the eyes and ears of the notables from amongst the people. He did not find this sufficient on its own but rather demanded that they all accept it and sign up to it and it obliged the people to refer their judgements to him (saw) and this included the Jews who were present despite being from the Ahl ul-Kitaab. However when the Jews betrayed and breached their covenant (which is normal for them) the Messenger (saw) judged upon them with judgments that were fitting for what they had done in respect to breaking the covenant. He punished some with death like Banu Quraizhah and he expelled others from them like Banu Nadeer. In addition he extended the sphere under his authority by conquest whether this was the land of the Arab Mushrikeen (polytheists) like Makkah or the land of the Jews like Khaibar. When he (saw) conquered Khaibar by force he made the people remain under his rule and authority and he placed them over their date palms and lands based upon the contract of Al-Musaaqaah and he did not force any of them to embrace Islaam. Similarly he (saw) despatched his army to fight the Romans in the battle of Mu’tah despite the fact that they were Christians.

Wannan ita ce Sirarsa ta (SAW), kuma abubuwa biyu suna bayyana ta.

This is his Seerah (saw) and two matters are made clear by it:

Hanyar (Tariqah) kafa Musulunci a zahirin rayuwa ita ce ta hanyar kafa Daular Musulunci, kuma tana da hukunce-hukunce na musamman.

The first: The method (Tareeqah) for establishing Islaam in the reality of life is via the establishment of the Islamic State and it has its own specific rulings.

Na biyu: Hanyar aiwatar da Musulunci da magungunansa (mafita) da hukunce-hukuncensa, da yada shi ga dukkan ɗan Adam.

The second: The method to implement Islaam and its treatments (solutions) and its Ahkaam, and to spread it to the whole of Mankind.

Bugu da ƙari, hukunce-hukunce masu zuwa an bayyana su dangane da al'amari na farko: Takattul (ƙungiyar jam'iyya), da'wah, aikin siyasa, kare hujjoji da wasu hujjoji masu ƙarfi, bayyana sharrori da lalacewar da mutane suke ciki, kai hari ga shugabannin kafirci da shugabannin fasadi. A takaice, gwagwarmayar hankali da gwagwarmayar siyasa a bayyane suke.

In addition the following Ahkaam (rulings) are made clear in regards to the first matter: The Takattul (Party block), the Da’wah, the political work, combating arguments by (stronger) arguments, evidence and proof, explaining the evils and corruptions that the people are upon, attacking the leaders of Kufr (disbelief) and the heads of corruption. In other words the intellectual struggle and the political struggle are evident.

Dangane da al'amari na biyu, an bayyana hukunce-hukunce masu zuwa a sarari: kula da al'amuran mutane, kafa Hudood (hukunce-hukuncen da aka tsara), da kare iyakokin ƙasa, da yada Musulunci ta hanyar Al-Jihaad domin mutane su gani da idanunsu, da gaskiyar kiransa da adalcin dokokinsa. A takaice, yana bayyana wakilci da bada iko ga Musulmi ga wanda aka ba wa wadannan al'amura, wadanda ba na mutum ɗaya ba ne, sai dai suna cikin ikon musamman da alhakin Sultaan (shugaban ƙasa), watau Khalifah.

And in regards to the second matter the following Ahkaam (rulings) are made clear: Taking care of the affairs of the people, establishing the Hudood (set punishments) and protecting the borders, spreading Islaam by Al-Jihaad so that the people can see it in front of their eyes and the truthfulness of its invitation and the justice of its legislation. In other words it explains the deputyship and delegation of the Muslims to the one who is entrusted with these matters which are not of the matters that are specific to the individual and rather fall under the speciality and responsibility of the Sultaan (authority) i.e. the Khalifah.

Waɗannan su ne sharuɗɗa shida na kowace Fikrah Kulliyah (cikakkiyar fahimta/tunani) da ake nemar farfaɗo da al'umma ta hanyarta. A takaice, ita ce Mabda' (Akida/Ƙa'idar rayuwa) wadda aka kafa bisa Aqeedah ta hankali (ta tunani), daga gare ta kuma ke fitowa tsarin rayuwa. Fikrah ce (tunani) wadda ke bayyana Aqeedah, Mu'aalajaat (hanyoyin magance matsaloli) da kuma ɗaukar Da'wah, kuma Tareeqah ce (hanya) wadda ke bayyana yadda ake kiyaye wannan mabda'i, yadda ake aiwatar da abin da ya zo da shi, da kuma yadda ake isar da shi ga mutane.

These are the six conditions for every Fikrah Kulliyah (comprehensive idea/thought) through which the revival of the people is sought. In summary it is the Mabda’ (Ideology) that is established upon the intellectual (rational) Aqeedah from which a system emanates. It is a Fikrah (thought) that makes clear the Aqeedah, the Mu’aalajaat (treatments/solutions) and the carrying of the Da’wah and it is a Tareeqah (method) that explains the manner of safeguarding this ideology, the manner of implementing what it has come with and the manner of carrying it to the people.

Wannan ita ce tushe madaidaiciya wacce ake kafa Nahda (sake farfado) a kanta, kuma duk abin da ya wuce haka ba komai ba ne face gyare-gyare marasa tushe, bayyanar ruɗi, da yaudara ta gaskiya.

This is the correct basis upon which Nahdah (revival) is established and anything other than that represents no more than patchwork solutions, deceptive appearances and dishonest deception.

Matsalar tana nan har yanzu:

An issue remains:

Shin aqaa'id (akidu) ne tushen tsarin rayuwa da kuma asalin dokokin da ayyukan ɗan Adam ke bi? Kuma sun amsa tambayoyi biyar da akidah ta ginu a kansu?

Are the Aqaa’id (beliefs) the basis of the systems and the source of the laws that the human conduct proceeds in accordance with? And have they answered the five questions that the Aqeedah is composed upon?

Dangane da samar da tunani game da duk abin da ke wanzuwa (Duniya, mutum da rayuwa), shin su azaliyya ne (madawwama) ko kuma wani Mahalicci ne ya halicce su? Me ke gabansu? Kuma me ke bayansu? Menene alakarsu da abin da ya gabace su? Kuma menene alakarsu da abin da ke biye da su? Wadannan tambayoyi da ke bijirowa ga duk wani mai tunani suna nufin tasiri a kan yadda zai tafiyar da rayuwarsa, kuma halayensa a cikin wannan rayuwa za su dogara ne da amsoshin da aka ba su. Don haka wannan zai ba shi fahimtar ma'anar wanzuwarsa, yadda ya kamata ya tafiyar da wannan rayuwa, da kuma inda rayuwarsa ke kaiwa.

In regards to the formation of a thought about all that exists (The universe, the man and the life), are they Azaliyah (eternal) or created by a creator? What is before them? And what is after them? What is their relationship with what was before them? And what is their relationship with what is after them? These questions that force themselves upon any thinker intend to strike at how he should proceed in life and his conduct in this life will be regulated in accordance to the answers that are provided to them. This will therefore provide him with the understanding of the meaning of his existence, how he should proceed in this life and where his life is leading to.

Lallai waɗannan tambayoyi ne, kuma Aqeedah ta amsa waɗannan tambayoyi da amsoshin da suka haskaka hanya ga mutum don ya san ma'anar wanzuwarsa da yadda ya kamata ya ci gaba. Ta yi masa bayani game da dangantakarsa da abin da ke gabanin rayuwa, wanda ke ba shi bayanin abin da ya kamata ya yi a rayuwar nan.

Indeed these are the questions and the Aqeedah has answered these questions with answers that have clarified the path for the human to know the meaning of his existence and how he should proceed. It has explained for him his relationship with what is before the life which provides for him an explanation of what he should do in the life.

Saboda haka, akidar materialism ta amsa waɗannan tambayoyi da cewa: babu mahalicci, rayuwa abu ce ta zahiri, abu ta zahiri madawwami ce, kuma abu ta zahiri, ta hanyar hujjojin juyin halitta, ita ce tushen komai. Don haka tunani (Fikr) da hankali (‘Aql) kayan aiki ne na abu ta zahiri, kuma saboda haka abu ta zahiri ita ce tushen tunani (Tafkeer). Dangantakar da ta shafi samarwa tana ƙayyadewa ta hanyar hanyoyin samarwa, kuma hanyoyin samarwa sakamakon juyin halittar abu ta zahiri ne. Bugu da ƙari, dangantakar samarwa tana tasowa daidai da juyin halittar abu ta zahiri, watau daidai da hanyoyin samarwa.

Therefore the materialist Aqeedah has answered these questions by stating: That there is no creator, that life is matter, matter is eternal and that matter through its proves of evolution is the source of everything. So the Fikr (thought) and ‘Aql (mind/intellect) are a product of matter and as such matter is the source of Tafkeer (thinking). Relationships related to production are specified by the means of production and the means of production are a result of the evolution of matter. In addition the production relationships evolve in line with the material evolution i.e. in line with the means of production.

Irin wannan al'amari (watau akidarsu) tare da ci gaba da sauyawarta bisa ga ikirarinsu, shi ne tushen tunani (ko fahimta) da kuma tushen tsarin rayuwarsu da dokokinsu. Don haka dutse, gatari, taraktoci, mota, jirgin sama da makami mai linzami su ne ke tantance tsarin da ke daidaita dangantaka tsakanin mutane. Wannan kuwa shi ne bisa ga ikirarinsu, da abin da akidar da suka yi imani da ita kuma suka rungumi ita ta umarta.

As such matter (i.e. their Aqeedah) with its continual evolution according to their claim, is the source of the thinking (or thought) and the source of their systems and laws. So the rock, axe, tractor, car, plane and missile are what determine the systems that regulate the relationships between the people. This is according to their claim and what the Aqeedah that they believe in and have embraced dictates.

Game da akidar jari-hujja (wato Dimokuradiyya): To, sun amsa wadannan tambayoyi ta hanyar raba addini da rayuwa, kuma sun ayyana cewa mulki (hukm) na al'umma ne, ta al'umma kuma don al'umma. Wato, sun sanya mutum ya zama tushen komai, don haka shi ne yake kafa tsarin sa da dokokinsa, shi kuma ne yake tsara hanyar da yake bi. Saboda haka yakan tsara dangantakarsa da sauran mutane, ya biya bukatunsa da sha'awoyinsa, ya kuma cika muradinsa bisa ga yadda yake so da kwadayinsa. Babu wani wuri da za a iya tsoma baki ko shiga tsakani a cikin haka, don haka wajibi ne a ba shi 'yancinsa domin ya aiwatar da nufinsa. Saboda haka mutum shi ne tushen tsarin da dokoki, kuma saboda wannan dalili suka ce al'umma ita ce tushen dukkan iko, kuma al'umma ce take kafa dokoki da yin doka. Don haka akidar dimokuradiyya (jari-hujja) ita ce tushen tsarin da kuma ginshikin da yake fitowa daga cikinta.

As for the capitalist Aqeedah (I.e. Democracy): Then they have answered these questions through the separation of the Deen from the life and they have declared that the Hukm (rule) is of the people, by the people and for the people. In other words they have made the human being the source of everything, so he is the one who lays down his systems and laws and it is he who defines the path that he proceeds along. So he regulates his relationships, satisfies his hungers and meets his needs in accordance to his wishes and desires. There is no room for infringement or interference in this and as such it is necessary to provide him with his freedom so that he can practise his will. Therefore the individual is the source of the system and the laws and for this reason they stated that the people are the source of the authorities and the people are those who enact the laws and lay down the legislations. As such the democratic (capitalist) Aqeedah is the source of the system and basis from which it emanates.

Dangane da Akidar Musulunci kuwa, tana cewa: Wannan duniya (ko duk abin da ke wanzuwa) tana da Mahalicci wanda ya halicce ta, kuma shi ne Allah (swt). Cewa wannan rayuwa tana da farko da ƙarshe. Bayan ta akwai hisabi kan abin da mutum ya aikata (watau abin da ya yi) cikin lokacin da ya kashe a rayuwar. Saboda haka, wajibi ne a gina tare da kafa tsarin dangantakar mutane, da tsara rayuwar ɗan Adam, da ƙayyade ayyukansa da halayensa, a kan umarnin wannan Mahalicci kuma Mai tsarawa (Mudabbir). Don haka Wahayi ita ce hanyar isar da abin da mutane ke buƙata daga Ubangijinsu (Rabb) da abin da Mahaliccinsu ya nufa dominsu. Ana yin haka ta hanyar Manzannin da yake aikawa, kuma wannan ita ce Sunnarsa (swt) (hanyar da Shi (swt) ya zaɓa). Saboda haka, tsarin da dokokin da ke tsara dangantakar mutane da kuma daidaita halayensu da ayyukansu suna fitowa ne daga wannan Akida guda. Wannan Akida ita ce: Imani da Allah, da mala'ikunsa, da littattafansa, da manzanninsa, da Ranar Alƙiyama.

As for the Islamic Aqeedah then it states: That this universe (or all that exists) has a creator that created it and He is Allah (swt). That this life has a beginning and an end. After it there is accounting for what was earned (i.e. what he did) within the time period that he spent in the life. As such it is then necessary for the regulation of the relationships between the people, the regulation of the human life, the specification of his actions and his behaviours to be built and based upon the commands of this creator and organiser (Mudabbir). So the Wahi (revelation) is the means to convey to the people that which they require from their Rabb (lord) and what their creator intends for them. This is done by way of the Messengers he sends and this is His Sunnah (swt) (the way that He (swt) has chosen). Therefore the system and the laws that organise the relationships between the people and regulate his conducts and behaviours emanate from the very same Aqeedah. This Aqeedah is: Imaan (belief) in Allah, His angels, His books, His Messengers and the Day of Judgement.

Saboda haka, Manzon Allah ﷺ ya isar wa mutane da Wahayin da ya zo daga Allah (SWT). Al-Qur'aanul Kareem da Hadisai Ash-Shareefah (masu daraja) (wato Sunnah) su ne abin da Wahayin ya zo da shi, kuma su ne wani bangare na Aqeedah (akida) (littattafansa da manzanninsa). Sun kuma kunshi cikinsu cikakken tsari da babban tarin hukunce-hukuncen Shari'ah domin tsara rayuwar mutum da shirya rayuwar al'umma. Sun zo suna bayyana hanyar aiwatar da wadannan mafita da magunguna, da kafa su a cikin hakikanin rayuwa, baya ga bayyana hanyar isar da su ga dukkan bil'adama. Haka kuma sun samar da ingantattun tushe masu inganci domin fitar da hukunce-hukunce ga dukkan sabbin matsalolin da mutane za su iya fuskanta a cikin rayuwa.

So the Messenger (saw) conveyed to the people the Wahi (revelation) that came from Allah (swt). The Qur’aan Al-Kareem and the Ahaadeeth Ash-Shareefah (Noble) (i.e. the Sunnah) was what the Wahi came with and they are a part of the Aqeedah (belief) (His books and his Messengers). And they included within them a complete system and large collection of Shar’iyah rulings to regulate the life of the individual and organise the life of the society. And they came explaining the manner of implementing these solutions and treatments and to establish them within life’s reality in addition to explaining the manner of carrying it to mankind in its entirety. It also provided viable and sound bases in order to derive rulings for all newly occurring problems that the people can possibly face in the course of life.

Bayan abin da ya dace don farfaɗo da Ummah da kuma ɗaukaka ɗan Adam zuwa matakan da ke kai shi ga cikawa, kuma bayan bayyana hanyar cimma hakan ta hanyar bayyana irin tunani mai amfani, wanda dole ne ya zama tunani mai haske wanda ke share duk wani duhu a kewaye da al'amura kuma ya bayyana siffofin abubuwa da hakikanin al'amura. Wannan don ya bayyana wa ɗan Adam yiwuwar ci gabansa a kan wata hanyar aiki ko yiwuwar kasancewarsa mai jinkiri a kanta, wanda aka gina bisa ginshiƙai na asali da ma'auni madaidaita da ya zama dole ya yi amfani da su a lokacin tunani. Bayan an bayyana duk wannan, to wajibi ne a fahimci hakikanin al'amarin da ake son magance shi, da kuma samun zurfin fahimta a kansa har sai mun iya canza shi zuwa abin da muke so, ko mu ɗauki matsayi da hanya da ta dace da shi.

After making clear what is suitable for the revival of the Ummah and to elevate the human upon the steps leading to completion. And after explaining the manner of how to reach that by explaining the the manner of productive thinking which must be an enlightened thought that clears away all obscurities around matters and clarifies the features of things and realities. This is in order to specify for the human the possibility of his moving forward upon a course of action or the possibility of him being reluctant to do so, which is built upon fundamental principles and precise criteria or measures that he must utilise during the thinking process. After having made all of this clear it is then necessary to understand the reality that is desired to be treated and to gain a deep understanding about it until we are able to transform it to what we want or take a suitable stance and position towards it.