Ra'ayi mai zurfi da haske game da mutane ya nuna cewa muna rayuwa ne a cikin sarari biyu; ɗayansu yana mulkinmu, ɗayan kuma muna iya sarrafa shi. Dangane da abin da yake mulkinmu, shi ne sararin da dokokin halitta ke aiki a kanmu. Don haka mutum, rayuwa da duniya suna tafiya bisa wani tsari, wanda ba ya sassautawa. Ayyukan da ke faruwa a wannan sarari suna sauka a kanmu ba tare da son ranmu ba; saboda haka ana sarrafa mu a wannan sarari, ba mu da 'yanci. Mun zo duniya ba tare da son ranmu ba, za mu bar ta ba tare da son ranmu ba, kuma ba za mu iya karkata daga tsarin halitta ba. Saboda haka ba a tambayar mutane game da ayyukan da suke faruwa daga gare su ko a kansu a cikin wannan sarari. Amma sararin da muke sarrafawa shi ne sararin da muke tafiya da 'yanci cikin tsarin da muka zaɓa, ko ta hanyar bin Shari'ar Allah ko kuma wata shari'a. A cikin wannan sarari, ayyukan da ke faruwa su ne waɗanda mutane ke yi, ko kuma waɗanda ke faruwa a kansu, bisa ga nufinsu. Don haka muna tafiya, muna ci, muna sha, kuma muna yin tafiya a duk lokacin da muke so, kuma muna hana kanmu daga waɗannan a duk lokacin da muke so. Mutane suna aiki kuma suna kaucewa cikin 'yanci, saboda haka za a tambaye su game da ayyukansu a cikin wannan sarari.

The deep enlightened view of human beings reveal that we live within two spheres; one of them dominates us, and the other we control. With regards to that which dominates us, it is the sphere in which the laws of the universe apply upon us. So man, life and the universe proceeds according to a certain system, which does not slacken. Actions in this sphere fall upon us against our will; so we are controlled in this sphere and not free. We came to this world against our will, we shall leave it against our will, and we cannot stray from the system of the universe. Therefore human beings are not questioned about actions which occur from them or upon them in this sphere. As for the sphere which we control, it is the sphere in which we proceed freely within the system we choose, whether it is by adhering to the Shari’ah of Allah or any other. In this sphere the actions that occur are from human beings, or happen to them, according to their will. Thus we walk, eat, drink and travel any time we like and abstain from these any time we like. Human beings act and abstains freely and will therefore be questioned about their actions within this sphere.

Mutane suna son wasu abubuwa da suke faruwa daga gare su ko a kansu a cikin yankin da suke iko da shi da kuma yankin da yake mamaye su, kuma suna ƙin wasu abubuwa a cikin yankunan biyu, don haka sukan yi ƙoƙarin fassara wannan so da ƙi da khair (alheri) da sharr (sharri). Muna da al'adar kiran abin da muke so da khair, abin da muke ƙi kuma da sharr. Haka kuma muna kiran wasu ayyuka da khair, wasu ayyuka kuma da sharr, bisa ga amfanin da muke samu daga gare su da cutarwar da suke jefa mu a ciki.

Human beings like some things which occur from them or upon them in the sphere which they control and the sphere which dominates them, and dislikes some things in the two spheres, so they try to interpret this liking and disliking as khair (good) and sharr (bad). We incline to call what we like as khair, and what we dislike as sharr. Also we call some actions as khair and some actions as sharr according to the benefit we get from them and the harm they inflict upon us.

Haƙiƙa, ayyukan da ke fitowa daga mutane a wannan duniyar ba a siffanta su da khair ko sharr saboda kansu ba, domin su ayyuka ne kawai, ba su da wani asali na zama khair ko sharr. Siffantuwarsu da khair ko sharr na faruwa ne saboda wasu abubuwa da suka bambanta da yanayin ayyukan kansu. Misali, kisan mutum ba a kiransa khair ko sharr, ana kiransa kisa kawai, amma siffanta shi da khair ko sharr na fitowa ne daga wata sifa ta waje da ke tattare da shi. Misali, kashe maƙiyin yaƙi a lokacin yaƙi khair ne, kuma kashe ɗan ƙasa, ko mutumin da ke ƙarƙashin yarjejeniya, ko wanda ya nemi mafaka, sharr ne. Saboda haka mai kisan farko yana samun lada, na biyun kuma yana samun hukunci, duk da cewa dukkansu sun aikata aiki ɗaya. Khair da sharr suna fitowa ne daga abubuwan da ke motsa mutane su aikata ayyuka, da kuma manufar da suke bi a cikin ayyukansu. Don haka abubuwan da ke sanya mutum ya yi aiki, da manufar da yake bi, su ne ke ba aikin siffar khair ko sharr, ko mutum yana son aikin ko yana ƙin sa, ko yana samun amfani ko cuta daga gare shi.

The truth is that the actions which occur from human beings in this sphere are not described as khair or sharr for their sake, because they are actions only, having no innate quality of being khair or sharr. Their depiction of being khair or sharr occurs due to factors different from the nature of the actions. Thus killing a human being is not called khair or sharr, it is only called killing, but it being describes as khair or sharr comes from a qualification external to it. For example, killing an enemy fighter at war is khair and killing a citizen, an individual under covenant or an asylum seeker is sharr. So the first person performing the killing is rewarded and the second is punished though they have both performed the same action. Khair and sharr result from those factors that drive humans to undertake actions and from the goal they pursue in their actions. So the factors which drive human beings to act and the goal which they pursue, are those which assign the quality of the action as khair and sharr, whether man likes the action or dislikes it, and whether they get benefit or harm from it.

Saboda haka wajibi ne a bincika abubuwan da ke motsa mutum ya aikata wani aiki, da kuma manufar da yake nema, domin a fahimci daidai lokacin da ake kwatanta aiki da cewa khair ne ko sharr. Sanin abubuwan motsawa da manufar da ake nema ya dogara ne da irin 'aqeedah da mutum ya yi imani da ita. Musulmin da ya yi imani da Allah, kuma ya yi imani cewa Shi (SWT) ya aiko Sayyidina Muhammadu ﷺ da shari'ar Musulunci wadda ke bayyana umarnin Allah da haramcinsa, kuma ta tsara dangantakarsa da Mahaliccinsa, da kansa, da kuma da sauran mutane; wannan Musulmi dole ne umarnin Allah da haramcinsa su jagorance shi a ayyukansa, kuma manufar da yake nema daga haka ita ce samun yardar Allah. Saboda haka ana kwatanta aiki da cewa ko dai yana fusata Allah ko kuma yana faranta Masa rai. Idan yana cikin abin da ke fusata Allah, saboda ya saba umarninSa ko ya keta haramcinSa, to zai zama sharr; idan kuma yana cikin abin da ke faranta wa Allah rai, ta hanyar biyayya ga umarninSa da nisantar haramcinSa, to zai zama khair.

Accordingly it is necessary to scrutinise those factors that drive human beings to perform an action, and to discuss the goal they pursue in order to correctly understand when the action is described as khair or sharr. The knowledge of the driving factors and the goal sought depends on the type of ‘aqeedah in which man believes. A Muslim who believes in Allah and believes that He (swt) sent Sayyidina Muhammad (saw) with the law (Shari’ah) of Islam which explains the commands and prohibitions of Allah, and organises his relationship with his Creator, with himself and with others; this Muslim must be directed in his actions by the commands and prohibitions of Allah, and the goal which he seeks from this is attaining the pleasure of Allah. Therefore an action is described as either angering Allah or pleasing Him. If it is of that which angers Allah, because it disagrees with His commands or it violates His prohibitions, it would be sharr; and if it was of that which pleases Allah, by obeying His commands and avoiding His prohibitions, it would be khair.

Saboda haka za mu iya cewa; alheri daga mahangar Musulmi, shi ne abin da ke faranta wa Allah rai, sharri kuma shi ne abin da ke fusata Shi.

Hence we can say; khair from the viewpoint of a Muslim, is that which pleases Allah, and sharr is that which angers Him.

Wannan ya shafi ayyukan da ke faruwa ta hannun mutum ko kuma a kansa a cikin yankin da yake iko da shi.

This applies to the actions which occur by man or upon him in the sphere which he dominates.

Amma game da ayyukan da ke faruwa daga mutum ko a kansa a cikin yankin da ke mamaye shi, mutum yana kwatanta su da khair ko sharr gwargwadon abin da yake so ko ƙi, amfani ko cuta.

But in regard to the actions which occur from man or upon him in the sphere which dominates him, man describes them as khair or sharr according to his like or dislike, benefit or harm.

Lalle mutum an halicce shi mai yawan gaggawa; mai jin tsoro idan sharri ya same shi, mai yin rowa idan alheri ya zo masa. [TMQ Al-Ma’arij: 19-21]

“Truly man was created very impatient; fretful when evil befalls him and niggardly when good reaches.” [TMQ Al-Ma’arij: 19-21]

"Kuma lalle shi, saboda son dukiya yana da tsanani." [TMQ Al-Adiyat:8]

“And lo! in the love of good (wealth) he is enthusiastic.” [TMQ Al-Adiyat:8]

Duk da haka, wannan siffantawa ba ta nufin kwatanta ainihin abin da yake, domin mutum na iya ganin wani abu a matsayin alheri alhali kuwa sharri ne, kuma ya ga wani abu a matsayin sharri alhali kuwa alheri ne.

However this description does not mean a description of its reality, because he may see something as khair while it is sharr, and he may see it as sharr while it is khair.

“Amma wataƙila kana ƙin wani abu alhali shi ne alheri a gare ka, kuma wataƙila kana son wani abu alhali shi ne sharri a gare ka. Allah ne ya sani, kai kuma ba ka sani ba.” [TMQ Al-Bakara: 216]

“But it may happen that you hate a thing which is good for you, and it may happen that you love a thing which is bad for you. Allah knows and you know not.” [TMQ Al-Bakara: 216]

Ra'ayi mai zurfi da haske game da ayyukan mutum yana nuna cewa su abubuwa ne na zahiri kawai idan an raba su da yanayi da la'akari da ke tare da su. Tun da abubuwa ne na zahiri, ba a siffanta su da husn (kyau) ko qubh (muni) a kansu ba, sai dai ana siffanta su haka saboda yanayi da la'akari na waje da ke tare da su. Abin da ke tabbatar da cewa aiki hasan (kyakkyawa) ne ko qabeeh (mummuna) shi ne ko dai hankali kawai, ko shari'ar Musulunci kawai, ko kuma hankali amma shari'a ce hujjarsa, ko kuma shari'a amma hankali ne hujjarsa. Tantance ayyuka da hankali kawai ba daidai ba ne, domin hankali yana fuskantar sabani, bambanci da karo da juna. Hakan ne saboda hukuncin hankali game da husn ko qubh na iya shafar muhallin da mutum yake rayuwa a cikinsa, har ma yana bambanta yana sabawa da shudewar zamani. Don haka idan aka bar tantance husn da qubh ga hankali, abu zai zama qabeeh ga wani rukuni na mutane kuma hasan ga wasu. Ma abu guda zai iya zama hasan a wani zamani kuma qabeeh a wani zamani. Musulunci, a matsayin akida madawwamiya kuma ta duniya baki ɗaya, ya tabbatar da cewa siffanta ayyuka da qabeeh da hasan ya kamata ya zama iri ɗaya ga dukkan mutane a dukkan zamani. Saboda haka siffanta aiki da hasan ko qabeeh dole ne ya fito daga wani iko da ya wuce hankali; wato dole ne ya fito daga shari'a. Don haka siffanta aikin ɗan adam da qabeeh ko hasan yana fitowa ne daga shari'a. Muna cewa cin amana qabeeh ne, aminci kuma hasan ne, zunubi qabeeh ne, takawa kuma hasan ne, tawaye ga Daular Musulunci qabeeh ne, gyara karkacewarta kuwa, idan ta karkata, aiki ne hasan, saboda shari'a ta tabbatar da hakan. Amma amfani da hankali a matsayin alkali game da hasan da qabeeh, mun tabbatar da cewa hakan ba daidai ba ne. Dangane da amfani da hankali a matsayin hujja ga abin da Shari'ah ta tanada, wannan yana nufin amfani da hankali a matsayin hujja ga hukuncin Shari'a (Hukm Shar'ai), ko da yake hujjar Hukm Shar'ai nassin Allah ne, ba hankali ba. Matsayin hankali shi ne fahimtar Hukm Shar'ai, ba a matsayin hujja a kansa ba. Daga wannan tattaunawa, hasan da qabeeh ba a tabbatar da su a matsayin haka sai ta hanyar Shari'ah, ba ta hanyar hankali ba.

The deep enlightened view of man’s actions reveals that they are only material when detached from their associated circumstances and considerations. Being material they are not characterised with husn (prettiness) or qubh (ugliness) in themselves but they are described as such because of external circumstances and considerations associated with them. The external (factors) which determines that an action is hasan (pretty) or qabeeh (ugly) is either just the mind, or the Islamic law only, or it is the mind but the Shari’ah is its proof, or it is the Shari’ah but the mind is its proof. Determining the actions by the mind alone is false because the mind is subject to disparity, difference and contradiction. That is because the mind’s evaluation of husn or qubh can be affected by the environment in which man lives, and even it becomes disparate and differs with the succession of ages. So if the evaluation of husn and qubh were left to the mind, the thing would be qabeeh for one group of people and hasan for others. Even the same thing could be hasan in one age and qabeeh in another. Islam as the everlasting and universal ideology determines that the description of actions as qabeeh and hasan should be the same for all human beings in all ages. Therefore the depiction of an action being hasan or qabeeh should come from a power beyond the mind; so it must come from the Shari’ah. Thus the characterisation of the human action as qabeeh and hasan comes from Shari’ah. We say treachery is qabeeh and loyalty is hasan, and sinfulness is qabeeh and piety is hasan, and the rebellion against the Islamic State is qabeeh and correcting its deviation, if it deviated, is a hasan action, because Shari’ah has demonstrated that. As for using the mind as an arbitrator for hasan and qabeeh, we have proved this to be false. In regards to using the mind as an evidence for what the Shari’ah has denoted, this amounts to using the mind as an evidence for the divine rule (Hukm Shar’ai), though the evidence for the Hukm Shar’ai is the divine text and not the mind. The role of the mind is to understand the Hukm Shar’ai and not as an evidence for it. From this discussion, hasan and qabeeh are only determined as such by the Shari’ah and not by the mind.

Ma'anar kalmomin khair da shar a bayyana ayyuka yana cikin ra'ayin mutum da tasirinsu a kansa, da kuma yin ko barin irin waɗannan ayyuka. Saboda haka mutane suna kiran ayyukan da suke cutar da su ko waɗanda ba sa so da sharri, kuma suna kiran ayyukan da suke amfanar da su ko waɗanda suke so da alheri, bisa ga tasirinsu a kansu, ba tare da la'akari da husn da qubh ba, domin ba sa ɗaukarsu a wannan halin. Bisa wannan ra'ayi suke aikata aiki ko kuma su kaurace masa. An gyara wannan ra'ayi da cewa aiki ba a kiransa khair ko sharr bisa son rai da ƙi, ko amfani da cuta. Maimakon haka, hukuncin cewa aiki khair ne ko sharr shi ne yardar Allah (SWT) da fushinsa. Don haka tattaunawar da ake yi a nan tana kan ma'aunin khair da sharr da mutane suka sani, ba a kan aikin kansa ba.

Describing actions with khair or shar is in terms of their effect on the human’s viewpoint and in terms of practising or abstaining from them. So human beings call the actions which harm them or which they dislike as sharr, and they call the actions which benefit them or which they like as khair, according to their effect on them, regardless of the husn and qubh which is not considered by them in this case. Based on this view, they undertake the action or refrain from them. This view was corrected by stating that the action is not called khair or sharr based upon likes and dislikes or benefit and harm. Rather the evaluation of it being khair or sharr is the pleasure and displeasure of Allah (swt). So the discussion here is in regard to the criterion of khair and sharr which people became acquainted with, not in regard of the action itself.

Ana siffanta ayyuka da cewa hasan ne ko qabeeh (husn da qubh) yana nufin hukuncin da mutane suke yankewa a kansu da kuma azaba da lada da ake sakawa a kansu. Mutane sun ba wa kansu ikon yanke hukunci a kan aiki cewa hasan ne ko qabeeh idan aka kwatanta shi da abubuwa. Lokacin da suka ga cewa suna iya hukunta abu mai ɗaci a matsayin qabeeh da abu mai daɗi a matsayin hasan, da siffa mai ƙyama a matsayin qabeeh da siffa mai kyau a matsayin hasan, sai suka ga cewa suna iya hukunta gaskiya (sidq) a matsayin hasan da ƙarya a matsayin qabeeh, da cika alkawari a matsayin hasan da cin amana a matsayin qabeeh. Don haka suka ba wa kansu ikon yanke hukunci a kan ayyuka cewa hasan ne ko qabeeh ba tare da la'akari da batun khair ko sharr ba, wanda a wannan yanayi ba sa la'akari da shi. Bisa wannan hukunci, mutane sun sanya hukunci a kan aikin qabeeh, kuma sun sanya lada a kan aikin hasan. Wannan hukunci ana gyara shi da cewa aiki ba a kwatanta shi da abu. Gabobin jiki na iya fahimtar ɗacin abu da zakinsa, saboda haka hankali zai iya yanke hukunci a kansa. Wannan ya sha bamban da aiki, wanda ba shi da wani abu da mutane za su iya ji da gabobinsu don su yanke hukunci a kansa a matsayin qubh ko husn. Saboda haka, ba daidai ba ne gaba ɗaya su yanke hukunci a kan irin wannan aiki cewa husn ko qubh ne daga aikin kansa. Dole ne su ɗauki wannan hukunci daga wata majiya, wato daga Allah (SWT). Maudu'in da ake magana a kai a nan shi ne hukunci a kan aiki ba dangane da kimanta shi ba, kuma yana nufin azaba da lada a kan ayyuka, ba dangane da aikata su ko kaucewa daga gare su ba. Saboda haka akwai bambanci tsakanin khair da sharr da kuma tsakanin husn da qubh, waɗanda maudu'i ne guda biyu daban-daban gaba ɗaya.

Characterising actions as husn and qubh is in terms of the judgement upon them by humans and in terms of the punishment and reward on them. Human beings gave themselves the authority to judge upon the action as hasan or qabeeh in comparison with things. When they found themselves able to judge upon the bitter thing as qabeeh and upon the sweet thing as hasan and on the disgusting shape as qabeeh and on the beautiful shape as hasan, they saw that they could judge on the truthfulness (sidq) as hasan and the lie as qabeeh, and upon keeping one’s word as hasan and on treachery as qabeeh. So they gave themselves the authority of judging upon actions as hasan or qabeeh regardless of the subject of khair or sharr, which in this case is not considered by them. Based on this judgement, human beings imposed punishments on the qabeeh action and placed rewards on the hasan action. This judgement is corrected to state that the action is not compared to the thing. The senses can appreciate the bitterness and the sweetness of something and hence the mind can judge upon it. This is contrary to the action which does not possess a matter that human beings can sense so as to judge upon it as qubh or husn. Accordingly, it is absolutely wrong for them to judge upon such an action as husn or qubh from the action itself. Thus they must take this judgement from another source, that is from Allah (swt). The subject here concerns judgement upon the action not in regard to evaluating it, and it is also in regard to punishment and reward on the actions, not in regard of undertaking them and refraining from them. Therefore there is a difference between khair and sharr and between the husn and qubh, which are two completely different subjects.

Dangane da bayanin ayyuka. Game da manufar aiki, kowane mutum dole ne yana da manufa, wadda saboda ita ya aikata aikin. Wannan manufa ita ce darajar aikin. Saboda haka kowane aiki dole ne yana da daraja wadda mutane suke nufin cimmawa idan suka aikata wannan aiki, in ba haka ba zai zama banza. Mutane kada su aikata ayyuka a banza kuma ba tare da manufa ba, a maimakon haka dole ne su lura da cimma darajojin da aka nufa na ayyukan da suka aikata.

This is in regard of the description of actions. Concerning the aim of the action, every person must have an aim, for the sake of which they performed the action. This aim is the value of the action. Therefore every action must have a value that human beings seek to achieve when they undertake that action, otherwise it would be in vain. Human beings shouldn’t undertake actions in vain and without purpose, but rather they must observe achieving the intended values of the actions undertaken.

Ƙimar aiki na iya zama ta maddiyya (ta abin duniya), kamar ayyukan kasuwanci, noma da masana'antu da makamantansu; domin manufar yin waɗannan ayyuka ita ce samun amfanin duniya daga gare su, wato riba; ƙima mai muhimmanci a rayuwa. Ƙimar aiki na iya zama ta insaniyya (ta ɗan adam), kamar ceton mutumin da yake nutsewa da taimakon mutumin da yake buƙata ko cikin damuwa, manufar ita ce ceton ɗan adam, ba tare da la'akari da launin fatarsa ba, kabilarsa, addininsa ko wani abu ban da jin ƙai. Ƙimar aiki na iya zama kuma ta khuluqiyya (ta ɗabi'a), kamar gaskiya, amana da jin ƙai, manufar ita ce ɓangaren ɗabi'a, ba tare da la'akari da amfanin duniya ko jin ƙai ba. Wannan saboda ɗabi'a na iya kasancewa har ga halittu banda mutane, kamar alheri ga dabbobi da tsuntsaye. Asara ta abin duniya na iya faruwa daga aikin ɗabi'a, amma samun ƙimarsa wajibi ne, wato ɓangaren ɗabi'a. Ƙimar aiki na iya zama ta ruhiyya (ta ruhi) kamar ibadu; saboda haka dukkan manufarsa ba amfanin duniya ba ne ko al'amuran insaniyya, haka kuma ba al'amuran ɗabi'a ba ne, sai dai manufarsa ibada ce. Don haka, ya kamata a samu ƙimarsa ta ruhi kawai ba tare da la'akari da sauran ƙimomi ba.

The value of the action is either maddiyyah (materialistic), such as commercial, agricultural and industrial actions and the like; since the aim of undertaking these actions is to achieve materialistic benefits from them, which is profit; a value which has importance in life. The value of the action could be insaniyyah (humanitarian), such as saving a drowning person and helping a person who is needy or disturbed, with the aim being to save the human being, regardless of his colour, race, religion or any consideration except humanitarian. The value of the action could also be khuluqiyyah (moralistic), such as truthfulness, trust, and mercy, with the aim being the moral aspect, regardless of the benefits or humanitarian considerations. This is because morals could also be towards creatures other than humans, like kindness to animals and birds. A materialistic loss could occur from the moral action, but the achievement of its value is necessary, which is the moral aspect. The value of the action could be roohiyyah (spiritual) such as ‘ibadat, accordingly the whole objective of it is not materialistic benefits or humanitarian aspects, nor moral matters, rather its aim is worship. Therefore, only its spiritual value should be achieved irrespective of all other values.

Waɗannan su ne ƙimomin dukan ayyukan da ɗan Adam yake nufin cimmawa a duk lokacin da ya aikata ayyukansa.

These are the values of all actions which human beings strive to achieve when they undertake all of their actions.

Ana auna al'ummomin ɗan adam a rayuwarsu ta duniya bisa waɗannan dabi'u, kuma auna ɗin zai kasance daidai da matakin cimma waɗannan dabi'u a cikin al'umma da abin da cimmawarsu ke tabbatarwa na jin daɗi da natsuwa. Musulmi suna da wajibi su yi iyakacin ƙoƙarinsu wajen cimma dabi'ar da ake nema a kowane aiki da suke aikatawa, domin su bayar da gudummawa ga wadatuwa da ɗaukakar al'umma, kuma a lokaci guda su tabbatar da wadatuwarsu da natsuwarsu.

Evaluating the human societies in their worldly life is undertaken according to these values, and the evaluation would be in accordance of the level of achievement of these values in society and what their achievement secures of comfort and tranquillity. Muslims have to exert their efforts to achieve the value sought for every action they undertake when they perform actions, so as to contribute to the prosperity and elevation of the society, and to secure - at the same time - their own prosperity and tranquillity.

Waɗannan dabi'u ba sa fifita juna ko daidaituwa, a kansu, saboda babu wasu halaye na gama-gari a tsakaninsu da za a iya daidaita su da juna ko a fifita wasu a kan wasu. Su dai sakamako ne da mutane ke nufi a lokacin da suka aikata ayyukansu. Saboda haka, ba za a iya sanya su a ma'auni guda ɗaya ba, ko a auna su da mizani guda ɗaya, domin suna saɓani, idan ba su saɓa wa juna gaba ɗaya ba. Duk da haka, mutane sun saba bambance tsakanin dabi'u, domin su zaɓi mafi kyau daga cikinsu, ko da yake ba su bambanta ba, ba kuma daidai suke ba. Amma mutane ba sa karɓar haka, sai suke bambance-bambance da daidaita tsakanin dabi'un. Wannan bambance-bambance da daidaitawa ba bisa ga dabi'ar kanta suke yi ba, sai bisa ga tasirinta a kansu. Don haka, mutane sun gina bambance-bambance da daidaitawa tsakanin dabi'u bisa kansu da kuma abin da wannan dabi'a take haifarwa na amfani ko cutarwa a gare su. Suna mai da kansu ma'auni (mizani), ko kuma su mai da tasirin da ke same su daga waɗannan dabi'u ya zama ma'auni. Don haka, wannan bambance-bambance a zahiri yana tsakanin tasirin waɗannan dabi'u a kansu, ba tsakanin dabi'un kansu ba. Tun da yanayin ra'ayin mutane ya bambanta game da tasirin dabi'un, bambance-bambancen da suke yi tsakanin su ma sun bambanta bisa haka.

These values are not preferential over each other or equal, by themselves, because no common qualities exist among them in order to be equated with each other or to prefer some of them over the other. They are but results human beings sought when they undertook their actions. As a result, they cannot be put in one balance, nor evaluated by one criterion, because they are in disagreement if not contradictory. Human beings however are used to differentiating between the values, to choose the best of them, though they are neither dissimilar nor equal. Yet human beings do not accept that, so they differentiate and equalise between them. This differentiation and equalisation is not according to the value itself but according to its effect on them. Thereupon, human beings built the differentiation and equalisation between values upon themselves and upon what this value produces of benefit or harm for them. They establish themselves as the measure (standard) or make the effect, which befalls them from these values as a measure. Thus this differentiation is actually between the effects of these values upon them, not between the values themselves. Since the inclinations of human beings vary in regard to the effects of the values, their differentiation between them differs accordingly.

Mutanen da suke da tasiri sosai da kuma karkata zuwa ga motsin zuciya na ruhaniya, suke kuma yin watsi da darajar abin duniya, sukan fi son darajar ruhaniya a kan ta abin duniya. Saboda haka sukan juya zuwa ga addu'a (ibadar mutum ɗaya) kuma su ƙaurace wa duniyar abin duniya da al'amuranta. Suna yin watsi da rayuwa saboda tana ta abin duniya, kuma su ne sanadin koma-bayan abin duniya; kuma saboda su, matsayin rayuwa a cikin al'ummar da suke rayuwa a cikinta yana raguwa saboda abin da ya yi yawa a cikinta na kasala da rashin kuzari.

People who are highly influenced by and inclined to spiritual emotions and ignore the materialistic value, prefer the spiritual value over the materialistic one. So they accordingly turn to prayer (individual ‘ibadat) and renounce the material world and its aspects. They neglect the life because it is material, and they account for materialistic backwardness; and because of them, the standard of living in the society they live in declines due to what prevails in it of laziness and lethargy.

Mutanen da ɗabi'un abin duniya suka mamaye su sosai, waɗanda son zuciyarsu ya rinjaye su, suka yi watsi da darajar ruhi, suna fifita darajar abin duniya suna kuma neman cimma ta, to a wurinsu burikan rayuwa suna yawaita, kuma saboda su al'ummar da suke rayuwa a cikinta sai ta tsinci kanta cikin rikici, sannan mugunta da ɓarna su yaɗu a cikinta.

People who are highly influenced by materialistic inclinations, are taken over by their whims and neglect the spiritual value, prefer the materialistic value and seek to achieve it. Therefore, the ideals to them become numerous, and because of them, the society they live in becomes disturbed and wickedness and corruption spread in it.

Saboda haka ba daidai ba ne a bar mutane su yi kimanta waɗannan dabi'u; a maimakon haka, dole ne Mahaliccinsu ne ya yi kimanta su, wanda shi ne Allah (swt). Don haka ya zama wajibi shari'ar Allah (Shari'a) ta kanta ta ƙayyade musu waɗannan dabi'u, kuma ta ba su lokacin aiwatar da su, sannan bisa ga Shari'a mutum ne yake zaɓar su.

Accordingly it is wrong to leave human beings to evaluate these values; instead they must be evaluated by the Creator of them, who is Allah (swt). Therefore it is necessary that the divine law (Shar’a) itself determines for them these values and assigns to them the time of their performance and according to Shari’ah man selects them.

Shari'a ta bayyana mafita ga matsalolin rayuwa ta hanyar umarni da hani na Allah, kuma ta wajabta wa mutum ya yi rayuwarsa a bisa waɗannan umarni da hanin. Haka kuma ta bayyana ayyukan da ke samar da daraja ta ruhi, wato ibadodin Fard (wajibi) da mandub (mustahabbi). Ta kuma yi bayani kan waɗancan halaye da ke samar da daraja ta ɗabi'a, sannan ta bar ɗan Adam ya nemo darajar abin duniya da ya zama wajibi a gare shi, domin ya biya da ita buƙatunsa da larurorinsa na asali, har ma da abin da ya zarce larurorinsa da buƙatunsa na asali, bisa ga wani tsari (Shari'a) kuma ta umarce shi kada ya karkata daga gare shi. Ɗan Adam ba shi da abin yi sai ya aikata don cimma waɗannan dabi'u bisa umarni da hanin Allah, kuma ya auna su kamar yadda Shari'a ta bayyana.

The Shar’a has shown the solutions of life’s problems through the commands and prohibitions of Allah, and has obliged man to proceed in this life according to these commands and prohibitions. It has also shown the actions that achieve the spiritual value which are the Fard (obligatory) and mandub (recommended) worships. It has also clarified those qualities that achieve the moral value, and left human beings to achieve the materialistic value necessary for them so as to satisfy with it their necessities and basic needs and what is even beyond their necessities and basic needs, in accordance with a certain system (Shari’ah) and commanded not to deviate from it. Human beings has but to act to achieve these values in accordance with the commands and prohibitions of Allah, and to evaluate them as the Shar’a has demonstrated.

Ana samun dabi'u a cikin al'umma a matakin da take bukata a matsayinta ta musamman, kuma ana auna wannan al'umma ta amfani da ma'aunan wadannan dabi'u. Bisa wannan tushe, dole ne a aiwatar da ayyuka domin cimma wadannan dabi'u, don kafa al'umma ta Musulunci bisa ga ra'ayin Musulunci game da al'amuran rayuwa.

Values are achieved in the society at the level it needs as a specific society and this society is evaluated using the standards of these values. Upon this basis, actions must be performed to achieve these values, to establish the Islamic society in accordance with the Islamic viewpoint of life’s affairs.

A taƙaice, aikin ɗan Adam abu ne na zahiri da yake aiwatarwa ta hanyar zahiri. Idan ana aikata aiki, sai dangantaka da Allah ta bayyana, ta fuskar cewa wannan aikin halal ne ko haram. Ana aikata aiki ko a guje shi bisa wannan tushe. Fahimtar wannan dangantaka da Allah ita ce ruhi, wanda ke wajabta wa ɗan Adam sanin Shari'ar Allah domin ya bambance ayyukansa. Mutum yana bambance alheri (khair) da sharri (sharr) idan ya san ayyukan da suke faranta wa Allah rai da waɗanda suke fusata Shi. Haka kuma yana bambance kyakkyawa (husn) da munanan abu (qubh) idan Shari'a ta ayyana masa aikin hasan da aikin qabeeh. Suna neman waɗancan dabi'u da suke wajibi ga rayuwar Musulunci a cikin al'ummar Musulunci, bisa abin da Shari'a ta tanadar. Idan ɗan Adam ya aikata ayyuka kuma ya fahimci dangantakarsa da Allah, zai iya aikata aiki ko ya guje shi daidai da wannan fahimta, domin yana da sani game da irin aikin, siffarsa da darajarsa. Saboda haka, falsafar Musulunci ita ce haɗa zahiri da ruhi, wato sanya ayyuka su kasance a ƙarƙashin umarnin Allah da hanansa. Wannan falsafa tana da ɗorewa kuma wajibi ce ga kowane aiki, ko ƙarami ne ko babba, ƙanƙanta ne ko girma. Ta haka ne ake kwatanta rayuwa. Tun da akidar Musulunci ita ce tushen rayuwa, tushen falsafar Musulunci, kuma tushen tsarin rayuwa. Saboda haka wayewar Musulunci (HaDarah) ita ce jimlar ra'ayoyi game da rayuwa daga mahangar Musulunci. Wannan kuma an gina shi ne a kan tushe guda na ruhi, wato akida; kwatancinsa na rayuwa shi ne haɗa zahiri da ruhi; kuma ma'anar farin ciki a wajensa ita ce samun yardar Allah.

In summary, human action is material which they perform materialistically. When actions are undertaken the relationship with Allah is realised, from the perspective that this action is permissible (halal) or prohibited (haram). Actions are undertaken or abstained from according to this basis. The realisation of this relationship with Allah is the spirit, which obliges human beings to know the Shar’a (law) of Allah to distinguish their actions. Human beings distinguish the khair from the sharr when they know those actions that please Allah and those which anger Him. They also distinguish the qubh from the husn when Shar’a assigns for them the hasan action and the qabeeh action. They seek those values that are imperative for the Islamic life in the Islamic society according to what the Shar’a has assigned. When human beings undertake actions and realise their relationship with Allah, they will be able to engage in or abstain from an action in accordance with this realisation, because they have awareness of the type of action, its description and its value. Hence, the philosophy of Islam is the mixing of the material with the spirit, that is making the actions directed by the commands and prohibitions of Allah. This philosophy is constant and necessary for each action whether it is small or large, minute or great. This is how life is depicted. Since the Islamic ‘aqeedah (creed) is the basis of life, the basis of Islam’s philosophy, the basis of the systems of life. Thus the Islamic HaDarah (civilisation) is the total concepts about life from the viewpoint of Islam. This is built upon one spiritual basis, which is the ‘aqeedah (creed); and its depiction of life is the mixing of the material with the spirit; and the meaning of happiness in its view is to attain the pleasure of Allah.

Yayin da akida, wadda ke warware babbar matsalar ɗan Adam, ita ce tushen ayyuka kuma ita ce ginshiƙin ra'ayin rayuwa, kuma falsafar Musulunci na sarrafa ayyuka, to tsarin da ke fitowa daga wannan akida ne ke magance matsalolin ɗan Adam tare da tsara ayyukansa daidai. Saboda haka, aiwatar da tsarin shi ne ma'aunin tantance ko wata ƙasa ƙasar kafirci ce (dāru l-kufr) ko ƙasar Musulunci (dāru l-Islām).

While the ‘aqeedah, which resolves the greatest problem of human beings, is the basis of actions and upon which the viewpoint in life is based, and Islam’s philosophy controls the actions, then the systems which emanate from this ‘aqeedah address the problems of human beings and organise their actions accurately. Hence, the application of the systems is the criterion in determining whether a land is the land of kufr (daar ul-kufr) or the land of Islam (daar ul-Islam).

Ƙasar da ake aiwatar da tsarin Musulunci a cikinta, ana mulkinta da abin da Allah ya saukar, kuma tsaronta yana tare da tsaron Musulunci, ana ɗaukarta a matsayin ƙasar Musulunci (dāril-Islām), koda kuwa yawancin mutanenta ba Musulmi ba ne. Alhali ƙasar da waɗannan abubuwa biyu ba sa cika a cikinta, ana ɗaukarta a matsayin ƙasar kafirci (dāril-kufr), koda kuwa yawancin mutanenta Musulmi ne. Saboda haka, bayan akida, ana ba da fifiko ga tsarin Musulunci da aiwatar da su a fannoni na rayuwa. Wannan kuwa saboda aiwatar da waɗannan tsare-tsare tare da akida yana haifar da tunanin Musulunci (ʿaqliyyah) da halin rai irin na Musulunci (nafsiyyah) a cikin Al'umma, kuma yana sa Musulmi ya zama mutum mai daraja da ɗaukaka.

The land in which Islam’s systems are applied, governed by that which Allah has revealed and its security is by the security of Islam, is considered a land of Islam (daar ul-Islam), even if the majority of its population are non-Muslim. While the land in which these two matters are not fulfilled is considered a land of Kufr (daar ul-kufr), even if the majority of its population are Muslim. Accordingly, after the doctrine, the priority is given to the systems of Islam and their application in the walks of life. This is because application of these systems along with the doctrine naturally produces the Islamic mentality (‘aqliyyah) and Islamic disposition (nafsiyyah) within the Ummah and makes the Muslim a distinguished and exalted personality.