Na uku, saboda raguwar ikon Daular Musulunci a yawancin ƙasashen Musulmi, mika ta ga ikon kafirci, daga baya kuma saboda rushewar Daular Musulunci da ƙarewarta, wanzuwar Daular Musulunci ta zama abar da ba zai yiwu ba a zukatan Musulmi da yawa, haka kuma rashin yiwuwar yin mulki da Musulunci kaɗai. Saboda haka sun amince da a yi musu mulki da abin da Allah bai saukar ba. Ba su ga wata cutarwa a cikin haka ba matuƙar ana kiyaye sunan Musulunci, ko da yake babu mulki da shi. Suka fara kira da cewa wajibi ne a yi amfani da sauran mazhabobi da akidu don ba da damar aiwatar da Musulunci a al'amuran rayuwa. Wannan ya haifar da kauce wa aiki don maido da Daular Musulunci, da kuma yin shiru game da aiwatar da hukunce-hukuncen kafirci a kan Musulmi da hannayensu.

Thirdly, due to the waning authority of the Islamic State from many of the Islamic countries, its subjugation to the authority of kufr and later due to the collapse of the Islamic State and its termination, the existence of the Islamic State in the minds of many Muslims became an impossibility, as well as the improbability of ruling with Islam alone. Therefore they came to accept being governed by other than what Allah had revealed. They did not see any harm in this as long as the name of Islam was kept, though there was no ruling by it. They started to call for the obligation of utilising other schools of thought (mazhabs) and ideologies to enable the application of Islam in life’s affairs. This resulted in abstaining from actions to restore the Islamic State and the silence about the application of the rules of kufr on Muslims by their own hands.

Saboda haka, dukkan harkokin sabuntawa da aka kafa domin farfado da Musulmai da mayar da daukakar Musulunci duk sun gaza. An yi tsammanin irin wadannan harkoki za su gaza, domin duk da cewa harkoki ne na Musulunci, sun haifar da matsaloli masu sarkakiya har ma, sun kara rikitar da al'amura, kuma sun nisantar da al'umma daga Musulunci maimakon yin aiki wajen aiwatar da Musulunci a cikinta, saboda rashin fahimtarsu game da Musulunci.

Accordingly all the reformist movements established to revive Muslims and to restore the glory of Islam failed. It was expected that such movements would fail, because though they were Islamic movements, they created even more complex issues, complicated the problems and distanced the society from Islam instead of working to implement Islam in it due to their misunderstanding of Islam.

Don haka ya zama wajibi a samu wata harkar Musulunci da ta fahimci Musulunci a matsayin fikra da tariqa, ta haɗa tsakanin su, kuma ta yi aiki don dawo da salon rayuwar Musulunci a kowace ƙasa ta duniyar Musulunci. Wannan ƙasa za ta zama sannan mafarin farawa (nuqṭat ibtidaa), daga inda kiran Musulunci ke tasowa, sannan ta zama mafarin yaɗuwa (nuqṭat inṭilaq) ga kiran zuwa Musulunci.

It thus became necessary to have an Islamic movement that understands Islam as a fikrah and Tareeqah, to make the link between them and work to resume the Islamic way of life in any country of the Islamic world. This country would then become the starting point (nuqTat ibtidaa), from which the Islamic call springs, and then becomes the departure point (nuqTat inTilaq) for the call to Islam.

Bisa wannan tushe ne aka kafa Hizb ut-Tahrir, kuma ya fara aiki don dawo da tsarin rayuwar Musulunci a ƙasashen Larabawa. Wannan zai haifar da dawowar tsarin rayuwar Musulunci a duniyar Musulunci ta hanyar kafa Daular Musulunci a ɗaya ko fiye daga cikin ƙasashenta a matsayin wurin tallafi (nuqTat irtikaz) ga Musulunci. Zai zama tushen babbar Daular Musulunci wadda za ta dawo da tsarin rayuwar Musulunci ta hanyar aiwatar da Musulunci gaba ɗaya a dukkan ƙasashen Musulunci, kuma ta isar da da'awar Musulunci ga duniya baki ɗaya.

On this basis Hizb ut-Tahrir was established, and started to work for the resumption of the Islamic way of life in the Arab lands. This will result in the resumption of the Islamic way of life in the Islamic World by establishing the Islamic State in one or more of its countries as a support point (nuqTat irtikaz) for Islam. It would become a nucleus for the great Islamic State that resumes the Islamic way of life by the application of Islam completely in all Islamic lands and conveys the Islamic Da’wah to the entire world.

Bayan an yi nazari, tunani da bincike, Hizb ut-Tahrir ta karɓi hukunce-hukuncen Shari'a (Ahkam Shar'iyyah), wasu daga cikinsu sun shafi maganin matsalolin mutum-mutum da ke faruwa tsakanin daidaikun mutane da kuma dangantakarsu da juna, kamar haramcin bayar da filaye haya don noma. Wasu kuwa sun shafi ra'ayoyin gama-gari da suka yi yawa a tsakanin Musulmi da sauran mutane (wadanda ba Musulmi ba), wasu kuma sun shafi dangantakar Musulmi da wasu (wadanda ba Musulmi ba), kamar halaccin kulla yarjejeniyoyin gaggawa (Mu'ahadat idtirariyyah) da da'awar Musulunci kafin fara yaki, da sauransu. Wasu kuma suna da alaka da tunani, wato hukunce-hukuncen Shari'a irin su ka'idoji da ma'anoni da aka sani gaba daya, misali ka'idar da ke cewa: "Abin da ba a iya cika wajibi sai da shi, shi ma wajibi ne."

After study, thought and investigation, Hizb ut-Tahrir adopted rules (AHkam Shara’iah), some of which relate to the treatment of individual problems that occur among individuals and in their relationship with each other, such as the prohibition of leasing land for farming. Some are relevant to the general opinions that are prevalent among Muslims and others (non Muslims), and others related to the relationship of Muslims with others (non Muslims), such as the permissibility of concluding emergency treaties (Mu’ahudat idtirariyyah) and the Da’wah for Islam before starting the fight etc. Some are related to the thoughts, which are rules (AHkam Sharai’ah) like the generally known rules such as collective principles and definitions, for example, the principle which says; “That which is necessary to accomplish a duty (wajib) is itself a duty (wajib)”.

Kuma ma'anar Hukm Shar'i shi ne,

And the definition of Hukm Shara’i as being,

"maganar Mai Shari'a dangane da ayyukan mutum" da sauransu.

“the speech of the Legislator related to man’s actions” and so on.

Hizb ya karɓi wasu ƙa'idoji a kowane fanni, kuma ya fara yada su a cikin aikin kiran mutane zuwa Musulunci. Waɗannan kawai ra'ayoyin Musulunci ne, tunani da ƙa'idoji na Musulunci, babu ɗayansu da yake na waje ba-Musulunci ba, ko wanda wani abu na waje ba-Musulunci ya shafa; Musulunci ne tsantsa, yana dogara ne kawai ga madogara da nassosin Musulunci. Hizb, a lokacin da yake karɓa, yana dogara ne ga tunani, kuma yana ɗaukar kiran Musulunci a matsayin wanda aka gina shi a kan tunani, cewa ya kamata a isar da shi a matsayin jagoranci na hankali. Wannan saboda rayuwa tana dogara ne a kan tunani mai haske, mutum kuma yana ci gaba bisa gare shi. Tunani mai haske kuma yana nuna hakikanin abubuwa da al'amura ta hanyar da ke ba da damar fahimtarsu daidai. Tunani dole ne ya zama mai zurfi don ya zama mai haske. Zurfin tunani shi ne kallon abubuwa cikin zurfi, yayin da tunani mai haske shi ne kallon abubuwa cikin zurfi, da yanayinsu, da duk abin da ke da alaƙa da su, sannan a cire ƙarshe daga haka don kai ga hukunce-hukunce masu kyau. A takaice, kallo ne mai zurfi kuma mai haske ga abubuwa (da al'amura). Saboda haka, wajibi ne a sami kallo mai zurfi kuma mai haske game da mutum, rayuwa da duniya, da kuma ɗan adam da ayyukansu, domin a fahimci ƙa'idodin da aka ɗora musu.

The Hizb has adopted certain rules in every category and started advocating them in the process of calling to Islam. These are merely Islamic opinions, thoughts and rules, none of which are non-Islamic, nor affected by any non-Islamic thing; they are purely Islamic, depending only on Islamic sources and texts. The Hizb when adopting, depends on the thought, and considers the call for Islam to be based on thought, and that it should be delivered as an intellectual leadership. This is because life is based on the enlightened thought and man then progresses in accordance with it. Enlightened thought also shows the reality of things and issues in a way enabling their correct comprehension. Thought must be deep in order to be enlightened. The deep thought is the profound view of things, whilst the enlightened thought is the profound view of things, their conditions and everything which is related to them and drawing conclusion from this so as to reach sound judgements. In other words, it is a deep enlightened look towards things (and issues). Therefore it is necessary to have a deep enlightened view about man, life and the universe, and about human beings and their actions, so as to understand the rules assigned to them.

Tunanin da ke zurfafa da haske game da mutum, rayuwa da duniya, yana haifar da tunani na gama-gari a kansu, yana warware babbar matsalar ɗan Adam, yana kafa musu ‘aqeedah, kuma yana bayyana musu manufar rayuwa da burin ayyukan da suke aiwatarwa a rayuwar duniyar nan. Wannan saboda mutane suna rayuwa ne a cikin duniya; kuma matuƙar ba a warware babbar matsalar game da mutum, rayuwar da take cikinsu, da duniyar da ita ce wurin rayuwarsu da wanzuwarsu ba, ba za su iya sanin yadda ya kamata su yi hali ba. Saboda haka, ‘aqeedah ita ce tushen komai.

The deep enlightened thought about man, life and the universe, produces the collective thought about them, resolves the greatest problem of human beings, establishes the ‘aqeedah for them and defines for them the purpose of life and the objective of the actions which they undertake in the life of this world. This is because human beings live in the universe; and unless the greatest problem about man, the life existent in them, and the universe, which is the location of their life and their existence, is solved, they will not be able to know the manner in which they have to behave. Hence, the ‘aqeedah is the basis of everything.

Tunanin zurfi da wayewar mutum ya yi game da rayuwa da duniya da sararin samaniya yana kai shi ga akidar Musulunci. Akida ta bayyana a fili cewa akwai Mahalicci da ya halicce su, kuma wannan Mahalicci shi kaɗai ne ke tafiyar da su, yake kiyaye su, yana shiryar da su bisa wani tsari na musamman; kuma rayuwar duniya ba ta har abada ba ce, ba kuma ta dawwama ba. Saboda haka, kafin wannan rayuwa akwai Mahaliccinta kuma Mai mulkinta, sannan bayan wannan rayuwa akwai Ranar Alkiyama. Sakamakon haka, ayyukan mutane a wannan rayuwa dole ne su kasance bisa umarni da hani na Allah (SWT), domin za a tambaye mu game da su a Ranar Alkiyama. Saboda haka, wajibi ne ga mutane su bi Shari'ar Allah, wadda Manzo Muhammadu ﷺ ya isar mana.

The deep enlightened thought of man, life and the universe leads to the Islamic ‘aqeedah. It explains clearly that a Creator creates them, and this Creator is He alone who directs them, preserves them and guides them according to a specific system; and that the life of this world is not eternal (azali) nor everlasting. Hence before this life there is its Creator and Sovereign, and then there is the Day of Judgement after this life. Consequently the actions of human beings in this life must proceed in accordance with the commands and prohibitions of Allah (swt) for we will be questioned about them on the Day of judgement. Therefore it is compulsory on human’s to abide by the Shar’a of Allah, which the Messenger Muhammad (saw) has conveyed to us.

Zurfin fahimta mai haske game da mutum, rayuwa da duniya tana nuna cewa su abubuwa ne na zahiri kawai, ba ruhi ba, kuma ba a haɗe su da zahiri da ruhi ba. Ta hanyar "zahiri" muna nufin abin da ake iya taɓawa kuma ana iya fahimta, ko an bayyana shi da cewa abu ne da ke mamaye wuri kuma yana da nauyi, ko kuma an bayyana shi da cewa makamashi ne mai cajin ɓoye ko bayyane, ganuwa ko rashin ganuwa. Wannan saboda tattaunawar da ake yi a nan ba game da yanayin zahiri kanta ba ne, sai dai game da mutum, rayuwa da duniya - waɗannan abubuwa da ake iya taɓawa da fahimta - waɗanda Mahalicci ya halitta. Ta hanyar "ruhi" muna nufin a nan fahimtar dangantaka da Allah, ba "sirrin rayuwa" ba. Wannan saboda tattaunawar ba game da ruhi a ma'anar sirrin rayuwa take ba; a maimakon haka, tana game da dangantakar mutum, rayuwa da duniya da abin da ba a gani ba, watau da Mahalicci, da kuma fahimtar irin wannan dangantaka. A takaice dai: shin fahimtar dangantakar mutum, rayuwa da duniya da Mahaliccinsu, wani ɓangare ne na su ko ba haka ba?

The deep enlightened view of man, life and the universe shows that they are only material and not spirit, nor composed of material and spirit. By material we mean the thing that is tangible and can be comprehended, whether defined as that which occupies a space and has a weight, or defined as the overt or covert charged energy, be it visible or not. This is because the discussion here is not about the nature of the material, but rather about man, life and the universe - these tangible comprehended things - which the Creator has created. By spirit we mean here the realisation of the relationship with Allah, and not the ‘secret of life’. This is because the discussion is not about the spirit in the sense of the secret of life; rather it is about the relationship of man, life and the universe with the unseen, i.e. with the Creator, and the realisation of such a relationship. In other words; is the realisation of the relationship between man, life and the universe with their Creator, a part of them or not?

Kuma a zahiri, ra'ayi mai zurfi da haske game da mutum, rayuwa da duniya - dangane da ma'anar ruhi a matsayin sanin dangantakar mutum da Allah, ba dangane da ruhi a matsayin asirin rayuwa ba - ya nuna cewa su abubuwa ne na zahiri kawai, ba ruhi ba, kuma ba a hade su da zahiri da ruhi ba. Dangane da kasancewarsu na zahiri, wannan yana nufin suna bayyana, ba a boye suke ba, domin ana ji da su kuma ana iya taba su. Dangane da rashin kasancewarsu ruhi, wannan saboda ruhi shi ne sanin dangantakar mutum da Allah (swt). Wannan sanin na mutum game da dangantakarsa da Allah (swt) ba mutum ba ne, ba rayuwa ba ne, ba duniya ba ne; a maimakon haka ya bambanta da su. Dangane da rashin hadewarsu da zahiri da ruhi, wannan a bayyane yake a hakikanin rayuwa da duniya. Dangane da mutum, sanin dangantakarsa da Allah (swt) ba wani bangare ne na tsarinsa ba, sai dai siffa ta waje, kuma shaida a kan haka ita ce kafiri mai musun kasancewar Allah ba ya sanin dangantakarsa da Allah duk kuwa da cewa shi mutum ne.

As a matter of fact the deep enlightened view of man, life and the universe - concerning the meaning of the spirit as being the realisation of the relationship with Allah, not in regard of the spirit as being the secret of life - reveals that they are material only, not spirit, nor composed of material and spirit. As for being material; this means they are visible and not concealed because they are sensed and tangible. As for not being spirit, this is because the spirit is man’s realisation of his relationship with Allah (swt). This realisation of man of his relationship with Allah is neither man, life nor the universe; rather it is different from them. As for not being composed of material and spirit, this is clear in the reality of life and the universe. As for man, his realisation of his relationship with Allah (swt) is not part of his structure, but an extraneous attribute, with the evidence being that the unbeliever denying the existence of Allah does not realise his relationship with Allah even though he is a human being.

Wasu mutane suna da'awar cewa mutum an haɗa shi ne da abu da ruhi, don haka idan abu da ke cikinsa ya rinjayi ruhi zai zama mugu, idan kuma ruhi da ke cikinsa ya rinjayi abu zai zama nagari; kuma dole ne ya sa ruhi ya rinjayi abu don ya zama nagari. Wannan da'awa ba daidai ba ce. Mutum ba a haɗa shi da abu da ruhi ba, domin ruhin da ake magana a kansa a wannan babi, bisa ra'ayin dukkan mutanen da suka yi imani da wanzuwar Ubangiji, ko dai sakamakon Mahalicci ne, ko kuma sakamakon abubuwan ɓoye da suke shaida su, ko kuma fahimtar cewa abu yana ɗauke da wani al'amari wanda ba zai iya wanzuwa ba sai da Allah, watau ma'anar ruhaniyanci ko al'amarin ruhaniya. Ruhi, a ma'anar ruhaniyanci ko al'amarin ruhaniya da ke cikin mutum, ba shi ne sirrin rayuwa ba, kuma ba ya fitowa daga gare ta, ba kuma shi da alaƙa da ita ba. Yana daban gaba ɗaya da haka, kuma shaida ita ce cewa dabba tana da sirrin rayuwa, amma ba ta da ruhaniyanci ko al'amarin ruhaniya, kuma babu wanda ya ce dabba an haɗa ta ne da abu da ruhi. Wannan ya tabbatar da cewa ruhi, a wannan mahallin, ba sirrin rayuwa ba ne, kuma ba ya fitowa daga sirrin rayuwa, kuma babu alaƙa tsakaninsa da sirrin rayuwa. Kamar yadda dabba ba a haɗa ta da abu da ruhi ba duk da tana da sirrin rayuwa, haka mutum yake. Wannan saboda ruhin da mutum ya bambanta da shi kuma yake da shi, ba shi da alaƙa da sirrin rayuwa, kuma ba ya fitowa daga gare ta, a maimakon haka shi ne fahimtar alaƙa da Allah. Saboda haka, ba daidai ba ne a ce ruhi wani ɓangare ne na tsarin mutum, kawai saboda mutum yana da sirrin rayuwa a cikinsa.

What some people claim, that man is composed of material and spirit, so if the material in him dominates over the spirit he would become evil and if the spirit in him dominates over the material he would become good; and that he has to make the spirit dominate over the material in order to become good, is an incorrect claim. Man is not composed of material and spirit, because the spirit discussed in this chapter according to the view of all people who believe in the existence of a God is either the effect of the Creator, the effects of the unseen witnessed by them, or the realisation that the thing contains a matter which cannot exist save by Allah or the like i.e. the sense of spirituality or the spiritual aspect. The spirit, in the sense of spirituality or the spiritual aspect existent in man, is neither the secret of life nor resulting from it or related to it. It is completely different to that, with the evidence that an animal has the secret of life, and yet it has no spirituality or spiritual aspect, and nobody claims that an animal is composed of material and spirit. This confirms definitely that the spirit, in this context, is not the secret of life nor does it result from the secret of life and it has no relationship with the secret of life. As the animal is not composed of material and spirit though it has the secret of life, man is similar. This is because the spirit by which man is distinguished and which he possesses, is not connected with the secret of life and nor results from it, rather it is the realisation of the relationship with Allah. Accordingly it is not true to say that spirit is a part of man’s structure, just because man has in himself the secret of life.

Tun da ruhi da ake magana a kansa a wannan mahallin shi ne sanin dangantakar mutum da Allah, kuma ba shi da wata alaƙa da asirin rayuwa, to ba zai iya zama wani ɓangare na tsarin mutum ba. Sanin dangantakar ba wani ɓangare ne na tsarinsa ba, sai dai wata sifa ta waje. Shaida kuwa ita ce: kafiri wanda ya musanta wanzuwar Allah ba ya sanin dangantakarsa da Allah, duk da cewa shi ɗan Adam ne.

Since spirit discussed in this context is the realisation of man’s relationship with Allah and has no relationship with the secret of life, it cannot be a part of man’s structure. The realisation of the relationship is not a part of his structure but rather an external attribute, with the evidence being that the non-believer who denies the existence of Allah, does not realise his relationship with Allah even though he is a human being.

Ko da yake mutum, rayuwa da duniya abubuwa ne na zahiri ba na ruhi ba, suna da wani bangare na ruhi a cikinsu; wato kasancewarsu halittar Allah (swt), Mahaliccinsu. Wato, duniya abu ce ta zahiri, kuma kasancewarta halitta ta Mahalicci shi ne bangaren ruhi wanda mutum yake fahimta. Haka kuma mutum abu ne na zahiri, kuma kasancewarsa halitta ta Mahalicci shi ne bangaren ruhi wanda mutum yake fahimta. Rayuwa ma abu ce ta zahiri, kuma kasancewarta halitta ta mahalicci shi ne bangaren ruhi wanda mutum yake fahimta. Don haka, bangaren ruhi ba ya samuwa daga mutum, rayuwa da duniya, sai dai daga kasancewarsu halitta ta Mahalicci, wato Allah (swt). Wannan dangantaka ita ce bangaren ruhi.

Although man, life and the universe are material and not spirit, they do have a spiritual aspect in them; which is the fact they are created by Allah (swt), their Creator. That is, the universe is material, and being created by a Creator is the spiritual aspect which man realises. Likewise man is material, and being created by a Creator is the spiritual aspect which man realises. Life is also material, and being created by a creator is the spiritual aspect which man realises. Thus, the spiritual aspect does not result from man, life and the universe, but from their being created by a Creator, by Allah (swt). This relationship is the spiritual aspect.

Asalin ma'anar ruhi shi ne cewa mutanen da suke imani da wanzuwar Ubangiji sukan yi amfani da kalmomin ruhi, ruhaniyya, da bangaren ruhaniya, don bayyana tasirin Mahalicci a wani wuri, ko abin da ake gani na tasirin abubuwan da ba a gani ba, ko kuma don fahimtar cikin abu wani bangare da ba zai wanzu ba sai da izinin Allah. Wadannan ma'anoni, wadanda suke kira ruhi, ruhaniyya da bangaren ruhaniya, da kuma abin da ke da ma'ana irinta, gabaɗaya ne, marasa tabbas, kuma ba ma'anoni ne da aka tabbatar ba. Suna da hakika a cikin tunaninsu da kuma hakikar waje, wato abin da ba a gani ba wanda wanzuwarsa ake fahimta amma ainihin sa ba a sani ba, da kuma tasirin wannan abin da ba a gani ba a cikin abubuwa. Duk da haka, wannan hakikar suna iya jin ta amma ba za su iya bayyana ta ba sosai, kuma ba ta tabbata a gare su ba. Saboda rashin tabbatar wadannan ma'anoni, fahimtarsu ga wadannan kalmomi ta rikice. Wannan rikici ya kai su ga fahimtar ruhi a matsayin asirin rayuwa. Don haka, saboda jin wanzuwar ruhi a cikin mutum, wanda shi ne asirin rayuwa, da kuma wanzuwar ruhaniyya da bangaren ruhaniya, sai suka ce mutum ya kunshi ruhi da abu. Don haka suka yi tunanin cewa ruhi daidai yake da hakan ko kuma yana fitowa daga gare shi, kuma ba su mai da hankali ga cewa dabba tana da ruhi, wato asirin rayuwa, amma ba ta da ruhaniyya ko bangaren ruhaniya ba. Haka nan, saboda wannan rashin tabbaci, mutum ya fara kiran abin da yake ji a cikin kansa na motsawa da ruhaniyya. Sai mutum ya ce game da kansa cewa yana jin ruhaniyya mai girma, ko kuma cewa wani mutum yana da ruhaniyya mai girma. Haka kuma, saboda rashin tabbaci, mutum zai shiga wani wuri ya ji daɗi ko ɗaga hankali, sai a ce wannan wuri yana da bangaren ruhaniya ko ruhaniyya. Saboda rashin tabbaci, mutum zai yi azumi mai tsanani, ya azabtar da jikinsa ya raunana shi, yana mai cewa yana son ƙarfafa ruhinsa. Duk wannan yana faruwa ne saboda rashin fahimtar ma'anar ruhi, ruhaniyya da al'amarin ruhaniya. Irin wannan rudani ya taba faruwa a baya lokacin da mutane suka yi kokarin fahimtar hakikanin 'hankali' ko 'tunani' (tunani). Hankali kalma ce da ke nufin fahimta da yanke hukunci a kan wani abu, da sauransu. Sai dai mutanen zamanin da sun dauki fahimta da makamantanta a matsayin tasirin 'hankali', ba hankalin kansa ba. Hankali a wurinsu yana da hakika da suke ji, amma ba su iya fahimtar hakikaninsa ba, kuma yana da rudani a gare su. Saboda wannan rudani, ra'ayoyinsu a kansa suka bambanta, ra'ayinsu game da inda yake ya bambanta, kuma fahimtarsu game da hakikaninsa ta kara rikicewa. Wasu sun ce yana cikin zuciya, wasu sun ce yana cikin kai, wasu kuma sun ce yana cikin kwakwalwa, yayin da wata kungiya ta rike wasu ra'ayoyi daban. A zamanin nan, wasu masana sun yi kokarin gano ma'anar hankali da bayyana shi, amma su ma sun rikice domin sun kasa fahimtar hakikaninsa. Wasu sun ce shi ne tunanin abin duniya a kan kwakwalwa, wasu kuma sun ce shi ne tunanin kwakwalwa a kan abin duniya. A karshe an fito da ma'ana daidai, inda aka bayyana 'hankali' a matsayin isar da hakikanin abu zuwa kwakwalwa ta hanyar gabobin jiki na ji, tare da bayanan da suka gabata da ake fassara wannan hakikanin ta hanyarsu (ko a fahimce shi). Ta wannan ma'anar, ana fahimtar hankali yadda ya kamata. Haka kuma, ya zama wajibi wasu masana su yi bayani mai zurfi game da ma'anar ruhi, ruhaniyya da al'amarin ruhaniya, don hankali ya fahimce su da hakikaninsu. Wannan saboda ruhi, ruhaniyya da al'amarin ruhaniya suna da hakika. Mutum yana ganin hakan yana kuma ji cewa akwai abubuwa na zahiri (wadanda ake gani ko taɓawa) wadanda mutum yake ji ya kuma taɓa su, kamar gurasa, da kuma wasu abubuwan da yake ji amma ba ya taɓa su ba, kamar hidimar da likita yake bayarwa. Akwai abubuwan ɗabi'a da mutum yake ji amma ba ya taɓawa, kamar girman kai da yabo; ko abubuwan ruhaniya waɗanda mutum yake ji amma ba ya taɓawa, kamar tsoron Allah da miƙa wuya gare Shi a lokutan masifa. Waɗannan ma'ana uku ne, kowace tana da hakikanin da mutum zai iya jin ta, kuma kowace daban take da sauran. Saboda haka, ruhi ko al'amarin ruhaniya ko ruhaniyanci yana da takamaiman hakika, wadda ana jin ta ta hanyar hankula. Don haka ya zama wajibi a bayyana wannan hakika a kuma fayyace ta ga mutane, kamar yadda aka bayyana kuma aka fayyace hankali.

A cikakken nazari game da gaskiyar ruhi, ruhaniyya da al'amarin ruhaniya yana nuna cewa ba sa wanzuwa a cikin mai kafirci wanda ke musanta wanzuwar Allah, sai dai a cikin waɗanda suka yi imani da wanzuwar wani Ubangiji. Wannan yana nufin suna da alaƙa da imani da Allah: duk inda imani yake, suna wanzuwa, kuma duk inda imani ba ya nan, ba sa wanzuwa. Imani da wanzuwar Allah yana nufin tabbataccen yakini cewa wani Mahalicci ne, wanda tabbas ya halicce su, yake halicci abubuwa. Don haka babban batun tattaunawa shi ne cewa wani Mahalicci yana halicci abubuwa. Amincewa cewa wani Mahalicci ne ya halicce su imani ne, kuma musun cewa wani Mahalicci ne ya halicce su kafirci ne. Da zarar an tabbatar da amincewa da imani mai tabbaci, sai al'amarin ruhaniya ya bayyana, kuma abin da ya kawo shi zuwa wanzuwa shi ne imani. Idan babu amincewa kuma akwai musun, al'amarin ruhaniya ba ya wanzuwa, domin musun ne ya sa ba ya wanzuwa. Saboda haka, al'amarin ruhaniya shi ne gaskiyar cewa abubuwa Mahalicci ne ya halicce su, watau dangantakar abubuwa da Mahaliccinsu ta fuskar an halicce su daga babu. Idan hankali ya fahimci wannan dangantaka ta cewa Mahalicci ne ya halicci abubuwa, hakan zai faru ne saboda godiya ga girman ikon Mahalicci, da jin tsoronSa, da jin tsarkake Shi. Don haka fahimtar wannan dangantaka, wadda ke haifar da irin wannan ji, ita ce ruhaniyya. Ruhi a takaice shi ne fahimtar dangantaka da Allah, kuma ma'anar al'amarin ruhaniya da ta ruhi ta zama bayyananniya. Al'amarin ruhaniya da ruhi ba kalmomi ne kawai masu ma'anar harshe da ake komawa ga ilimin harshe a kansu ba, haka kuma ba kalmomin fasaha ba ne da kowace al'umma ta kafa don nufin abin da take so. Su ne maganganu da ke da ainihin gaskiya ta musamman, ba tare da la'akari da sunan da aka ba su ba. Don haka tattaunawar tana kan gaskiyar waɗannan ma'anoni, ba kan ma'anar wasu kalmomin harshe ba. Gaskiyar waɗannan ma'anoni ita ce: ruhi, dangane da bangaren ruhaniyya a cikin mutum, shi ne sanin dangantaka da Allah; kuma bangaren ruhaniyya a cikin mutum, da rayuwa da duniya, shi ne gaskiyar cewa an halicce su ta hannun Mahalicci. Duk lokacin da aka ambaci wadannan kalmomi suna nuna wadannan ma'anoni, domin su ne ma'anonin da suke da gaskiya da ake ji, wadda za a iya tabbatarwa. Wannan gaskiya da ake ji ita ce kuma gaskiyar hankali da ta waje ga mutanen da suka yi imani da Allah, watau da wanzuwar Mahalicci na abubuwa.

A close examination of the reality of the spirit, spirituality and the spiritual aspect reveals that they are not existent in the atheist who denies the existence of Allah, but only in those who believe in the existence of a God. This means that they are related to the belief in Allah, whenever faith exists they exist and they are absent whenever faith is absent. Belief in the existence of Allah means the conclusive conviction that a Creator, who definitely created them, creates things. Thus the subject of discussion is that a Creator creates things. The acknowledgement that a Creator creates them is belief, and the denial that a Creator creates them is disbelief. Once acknowledgement and definite belief is established the spiritual aspect is found, and what brought it into existence is the belief. In case of non-acknowledgement and denial, the spiritual aspect does not exist, for denial made it non-existent. Accordingly the spiritual aspect is the fact that things are created by a Creator, i.e. the relationship of things to their Creator in respect of being created out of nothingness. If the mind comprehends that relationship of the things being created by a Creator, it will occur due to this appreciation of the might of the Creator, feeling fear of Him and feeling of His sanctification. So the realisation of this relationship, which yields such a feeling, is the spirituality. Thus the spirit is the realisation of the relationship with Allah, and the meaning of the spiritual aspect and that of the spirit becomes crystallised. Spiritual aspect and spirit are not merely terms that have linguistic connotations for which references are made to linguistics, nor are they technical terms set up by each people to mean what they like. They are rather expressions which have a precise reality regardless of whatever terms they are given. So the discussion is about the reality of these meanings not about the meaning of certain linguistic words. The reality of these meanings is that the spirit, in respect to the spiritual aspect in man, is the realisation of the relationship with Allah; and the spiritual aspect in man, life and the universe is the fact of being created by a Creator. Whenever these terms are mentioned they indicate these meanings because it is these meanings that have a sensed reality which can be proved. This sensed reality is also the rational and external reality to the people believing in God, i.e. in the existence of a Creator of things.

Game da asirin rai (rooh), tabbas yana wanzuwa kuma an tabbatar da shi a cikin nassoshin Alkur'ani bayyananne, saboda haka dole ne mu yi imani da shi. Sai dai ba shi ne batun wannan tattaunawa ba.

As for the secret of life (rooh), it definitely exists and is proven in the definite Qur’anic texts so we must believe in it. However it is not the subject of this discussion.

Kalmar "rooh" (ruhu) kalma ce ta gama-gari, kamar kalmar "ein" a harshen Larabci, wadda take da ma'anoni fiye da ɗaya; kamar "maɓuɓɓugar ruwa", "ido", "ɗan leƙen asiri", "zinariya", "azurfa" da sauransu. Kalmar rooh ta zo a cikin Alƙur'ani da ma'anoni da yawa, kamar sirrin rayuwa: "Suna tambayarka game da rai; ka ce: Rai na daga umarnin Ubangijina, kuma ba a ba ku ilimi game da shi ba face kaɗan (ya ku mutane)." [TMQ Isra’a:85]

The term spirit ‘rooh’ is a common term like the word ‘ein’ in Arabic – that has more than one meaning; such as ‘water source’, ‘eye’, ‘spy’, ‘gold’, ‘silver’ and others. The term rooh came in the Qur’an with numerous meanings, such as the secret of life; “They will ask you concerning the spirit ; say, ‘the spirit is by command of my Lord, of knowledge it is only a little that is communicated to you, (O men!).’” [TMQ Isra’a:85]

Ko kamar Jibril,

Or as Gibreel,

"Wanda ruhul-amin ya sauko da shi. A kan zuciyarka, domin ka kasance daya daga cikin masu gargadi." [TMQ Ash-Shura:193-194]

“Which the true spirit have brought down. Upon your heart, that you be (one) of the warners.” [TMQ Ash-Shura:193-194]

Ko kuma kamar yadda Shari'ar Allah take.

Or as the Shari’ah of Allah,

"Kuma haka muka yi wahayi zuwa gare ka (Muhammad ﷺ) da ruhi daga umarninmu." [TMQ Ash- Shura:52]

“And thus have We inspired to you (Mohammed) a spirit of Our command.” [TMQ Ash- Shura:52]

Duk waɗannan ma'anoni ba su ne abin da ake nufi ba idan aka ce akwai wani ɓangare na ruhi a cikinsa, ko wannan abu ne na ruhi, ko kuma rabuwar abin duniya daga ruhi, da sauransu. Babu wata alaƙa tsakanin wannan magana game da ruhi da ma'anonin rooh da aka ambata a cikin Alƙur'ani. Abin da ake nufi da ruhi a cikin amfanin da aka bayyana a baya shi ne ma'anar da ta shafi halittar abubuwan duniya, watau abubuwa da aka halicce su ta hannun Mahalicci wanda shi ne Allah (SWT), da kuma yadda mutum yake fahimtar alaƙar abubuwa da Mahaliccinsu.

All those meanings are not intended when saying there is in it a spiritual aspect or this is a spiritual thing or detachment of the material from the spirit etc... There is no relationship between this statement about the spirit and the meanings of spirit (rooh) mentioned in the Qur’an. What is meant by the spirit in the usage explained earlier is the meaning related to the creation of the material, i.e. in respect of things being created by a Creator who is Allah (swt), and man’s realisation of the relationship of things with their Creator.