Tushen ka'idojin Musulunci an taƙaita shi a cikin magana guda ɗaya da Annabi Muhammadu ﷺ ya ruwaito. Ya ce: "An gina Musulunci a kan ginshiƙai biyar."

The theoretical foundation of Islam is summarized in one statement reported by Prophet Mohammad (PBUH). He said, “Islam is constructed upon five tenants”:

Yi imani cewa Allah shi kaɗai ne Ubangiji, kuma Muhammad ﷺ Manzonsa ne.

Æ Believe that Allah is the only God and that Mohammad is his Messenger.

Kafa da salla.

Æ Establish prayer.

Ku biya haƙƙin zakka.

Æ Pay the Zakah dues.

Ku yi azumin watan Ramadan.

Æ Fast the month of Ramadan.

Yi aikin Hajji zuwa Dakin Allah Mai Tsarki da ke Makka.

Æ Perform pilgrimage to the Sacred House in Mecca.

Ƙa'idar farko daga cikin waɗannan ginshiƙai ita ce tushen tunani na akidar Musulunci. Ita ce harsashin da duk sauran abubuwan Musulunci suke ginuwa a kanta. Bugu da kari, tana samar abin da ake kira jagorancin hankali, domin idan wannan tushe ya kafu, halayyar mutum tana sifantuwa ta dabi'a bisa duk dokokin da suke fitowa daga wannan tushe.

The first of these tenants provides the intellectual foundation of the ideology of Islam. It is the base upon which everything else in Islam is constructed. Furthermore, it provides what is called an intellectual leadership, because once this foundation is established, the human behavior is naturally molded by whatever laws that emanates from this foundation.

Musulunci yana bukatar cewa imani da kasancewar Allah ta kasance bisa tsarin tunani na hankali. A wannan fanni, Musulunci yana raina duk wani irin imani idan kwaikwayo ne kawai da ci gaba da imanin tsararrakin da suka gabata. A lokuta da dama, Alkur'ani yana raina imanin mutane wadanda kawai suka dogara da imanin iyayensu da tsararrakin baya. A cikin Suratul Ma'ida (sura ta 5, aya ta 104), an ce: "Kuma idan aka ce musu: Ku zo zuwa ga abin da Allah ya saukar, da kuma zuwa ga Manzo. Sai su ce: Ya isar mana abin da muka tarar da iyayenmu a kansa, ko da yake iyayensu ba su da wani ilimi ko shiriya ko kadan." Wannan magana an maimaita ta a wasu wurare a cikin Alkur'ani; duba misali ayoyin da ke cikin magana ta 161, 162 da 163.

Islam requires the belief in the existence of god to be based upon a mental reasoning process. In this regard, Islam devalues any type of belief if it is a mere imitation and continuation of the beliefs of older generation. In numerous occasions, the Quran belittles the beliefs of people which simply rely on the beliefs of fathers and previous generations. In Surah Al-Maidah (chapter 5, verse 104), it says, “And when it is said to them: Come to what Allah has revealed and unto the Messenger. They say: Enough for us is that which we found our fathers following, even though their fathers had no knowledge whatsoever and no guidance.” This notion is repeated in other places in the Quran; see for example the verses in references.161, 162, and 163

Maimakon bin wata imani da aka gada kawai daga tsofaffin tsara ba tare da bincike mai zurfi ba, Alkur'ani yana kira ga mutane su yi tunani kuma su yi amfani da hankalinsu don kafa imani mai karfi a kan kasancewar Mahalicci guda daya Mai Iko. A cikin Suratul Gashiya (sura ta 88, ayoyi 17-20), Alkur'ani ya ce: {Shin ba sa duba raƙuma, yadda aka halicce su? Da sama, yadda aka daukaka ta? Da duwatsu, yadda aka kafa su (da karfi)? Da kasa, yadda aka shimfida ta?} Ta wannan hanya, Alkur'ani yana yin ambato da dama game da al'amuran duniya da abubuwan zahiri don tada tunanin dan Adam da jawo hankali zuwa ga asalin halitta. Duba misali kiran kai tsaye zuwa ga tunani da hankali a cikin Suratul Bakara (sura ta 2, aya ta 164): {Lalle ne, a cikin halittar sammai da kasa, da sauyawar dare da rana, da jiragen ruwa da ke tafiya a cikin teku da abin da ke amfanin mutane, da ruwan sama da Allah ke saukarwa daga sama, Ya rayar da kasa da shi bayan mutuwarta, da duk wani dabba mai rai da Ya watsa a cikinta, da sauyin iskoki da gizagizai da aka hana tsakanin sama da kasa, lalle ne akwai hujjoji da alamu ga mutane masu hankali.} Wani ambaton amfanin kasa yana jawo hankalin tunani ya yi tunani a kan dalilin banbancin nau'i da inganci na 'ya'yan itatuwa da kayan lambu da ke tsiro a cikin lambu daya. Akwai sama da ayoyi dari uku a cikin Alkur'ani da ke ambaton alamomi daban-daban, al'amuran zahiri, da abubuwan halitta da ke tilasta hankali yin tunani da lura game da halitta, domin kafa imani mai karfi ga kasancewar Mahalicci daya ga mutum, rayuwa, da duniya.165

Instead of following a belief that has been simply inherited from older generation without careful scrutiny, the Quran invites the people to ponder and use their minds to establish a firm belief in the existence of one Almighty Creator. In Surah Al-Ghashiah (chapter 88, verse 17-20), the Quran says, “Do they not look at the camels, how they are created? And at the heaven, how it is raised? And at the mountains, how they are rooted (and fixed firm)? And at the earth, how it is outspread?” Along these lines, the Quran makes numerous references to universal phenomena and physical realities to instigate the human thought and draw the attention to the essence of creation. See for example the direct invitation to mental reasoning in Surah Al-Baqara (chapter 2, verse 164): “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed proofs, evidences and signs for people who reason.” Another reference to the products of land draws the attention of the mind to ponder on the reason behind the variation in kind and quality of fruits and vegetables which grow in the same garden.164 There are more than three hundred references in the Quran to various signs, physical phenomena, and natural events which compel the mind to think and ponder about the creation, in order to establish a firm belief in the existence of the one Creator for man, life, and the universe.165

Yawancin ambaliyoyin da ke cikin Alkur'ani koyaushe suna jawo hankalin zuciya zuwa ga gaskiyar cewa dukkan abubuwan da ke wanzuwa suna da halaye guda biyu: an iyakance su da lokaci da wuri, kuma ba su isa da kansu ba. Babu wata halitta daga cikin dukkan halittu, ko a sararin duniya mai girma ko a duniyar rayuwa, da za ta iya ci gaba da wanzuwarta da kanta. Dukkan halittun da ke zahiri suna dogara ga abubuwa na waje domin su wanzu kuma a ci gaba da kasancewarsu. Manufar ita ce Musulunci yana son mutane su fahimci ra'ayin halitta, su kuma kasance da cikakkiyar kuma zurfafa imani ga babban ginshiƙin akida.

The numerous references in the Quran always draw the attention of the mind to the fact that all existing materials share the qualities of being limited in time and space, and in being self-insufficient. None of the existing bodies, whether in the outer universe or in the realms of life, can sustain its own existence. All existing material beings depend on external factors to exist and to be sustained. The idea is that Islam wants the people to appreciate the concept of creation and to have a deep and thorough conviction in the core idea of belief.

Domin akidar asali ta Musulunci tana kan hankali, Musulunci ba ya tilasta mutane su yi imani. Yana barin al'amarin imani ga hukuncin hankalin mutum.166 Yakini a kan asalin akida wajibi ne, domin bisa wannan asali Musulunci yana gina dukkan tsarin rayuwa. Gina irin wannan tsarin da kiyaye shi yana bukatar kuzari mai yawa, kuma ana iya samun wannan kuzari ne kawai idan zuciya da hankalin mutane duka suka tsunduma cikin wannan tsarin gaba daya.

Because the belief in the foundation of Islam is based on reason, Islam does not force people into belief. It leaves the matter of belief for the human mental discretion.166 The conviction in the foundation of belief is required because upon this foundation, Islam builds an entire system for life. Building and sustaining such system requires a tremendous amount of energy, which can only be drawn if both the mind and the heart of the people are totally engaged in this system.

Muhimmin al'amari a cikin imani da Allah shi ne imani da siffofin Allah. Babban siffar, wadda ke sa Musulunci ya zama akida, ita ce ka'idar mulkin Allah. A takaice, wannan siffa tana sanya Allah a matsayin kadai tushen dokoki da ka'idoji, wadanda ke tsara halayen daidaikun mutane da al'ummomi. Wannan ka'ida an bayyana ta a fili a cikin Alkur'ani. A wata ayar, ana cewa, "Shi ne (Allah) Mai ibada kadai a sama, kuma Mai ibada kadai a bisa kasa. Kuma Shi ne Mai hikima, Masani."167 A wata ayar kuma, ana cewa, "Hukunci (ko mulki) ba na kowa ba ne sai na Allah. Ya umurce ku da kada ku bauta wa kowa sai Shi; wannan ita ce addini madaidaiciya, amma yawancin mutane ba su sani ba."168

An important aspect of the belief in god is the belief in the attributes of god. The main attribute, which qualifies Islam as an ideology, is the notion of sovereignty of god. In essence, this attribute places god as the only source of laws and rules, which shape the behavior of individuals and societies. This notion is clearly stated in the Quran. In one verse, it says, “It is He (Allah) Who is the only God to be worshiped in the heaven and the only God to be worshiped on the earth. And He is the All-Wise, the All-Knower.”167 In another verse, it says, “The command (or the governance) is for none but Allah. He has commanded that you worship none but Him; that is the (true) straight religion, but most men know not.”168

Isar da tsarin Musulunci daga wurin Mahalicci zuwa ga mutane yana zuwa ne ta hanyar wahayi ga manzo Muhammad ﷺ (PBUH). Alkur'ani ya sha jaddada cewa sakon da aka saukar shi ne kawai dokar da ya kamata kowa ya bi, har da Annabi da kansa. Duba misali Suratul A'raf (babi na 7, aya ta 203), inda Alkur'ani ya ce: "Ni (Muhammad) ba abin da nake bi sai abin da aka yi mini wahayi daga Ubangijina. Wannan (Alkur'ani) ba komai ba ne sai hujjoji daga Ubangijinku, da shiriya da rahama ga mutanen da suka yi imani." Alkur'ani, a nasa bangaren, ya samu kulawa ta musamman har ya kasance yana da tsari na musamman ta fuskar kalmomi, nahawu da ma'ana. Wannan keɓancewa ne ya ba da damar kiyaye Alkur'ani tsawon zamani ba tare da an canza shi ba ko an sauya shi. Haka kuma, keɓancewar Alkur'ani ana ɗaukarsa a matsayin shaida da hujja cewa Alkur'ani hakika Allah ne ya saukar da shi. An bayyana a cikin Alkur'ani cewa babu wanda zai taɓa iya kwafin Alkur'ani ko wani ɓangare nasa; wannan ƙalubale yana nan har yau. A Suratul Isra'i (babi na 17, aya ta 88), Alkur'ani ya ce: "Idan mutane da aljanu sun taru don su samar da irin wannan Alkur'ani, ba za su iya samar da irinsa ba, koda kuwa sun taimaki juna." Tun lokacin saukar Alkur'ani a karni na bakwai, ba a taɓa yin kwafin Alkur'ani irinsa ba, kuma an kiyaye ainihin rubutunsa. Har yau, akwai kwafi ɗaya tilo na Alkur'ani a harshen Larabci. Fassarorin Alkur'ani zuwa wasu harsuna suna da yawa, amma akwai sigar Larabci guda ɗaya kawai.

The delivery of the systems of Islam from the Creator to the people comes in the form of revelation to the messenger Mohammad (PBUH). Repeatedly, the Quran emphasizes that the revealed message is the only code which should be followed by all, including the Prophet himself. See for example Surah Al-Araf (chapter 7, verse 203), where the Quran says, “I (Mohammad) but follow what is revealed to me from my Lord. This (the Quran) is nothing but evidences from your Lord, and a guidance and a mercy for a people who believe.” The Quran, in turn, received special attention such that it had a unique lexical, syntactic, and semantic structure. This uniqueness enabled the preservation of the Quran over time albeit unaltered and unchanged. Besides, the uniqueness of the Quran is perceived as an evidence and proof that the Quran is indeed revealed by god. It is stated in the Quran that no one will ever be able to replicate the Quran or any part of it; this challenge is valid until today. In Surah Al-Isra’a (chapter 17, verse 88), the Quran says, “If the mankind and the jinn were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another.” Since the revelation of the Quran in the seventh century, no replica of the Quran had ever been made, and the original text of the Quran had been preserved. Until today, there is only one copy of the Quran in the Arabic language. The translations of the Quran into other languages are numerous, but there is only one version in Arabic.

Baya ga Alkur'ani, wahayin ya haɗa da Sunnar Annabi Muhammadﷺ, wadda ta ƙunshi tarihin rayuwarsa da hadisai da aka ruwaito daga gare shi. Wani rukuni na malamai ne suka tattara Sunnar, inda suka ƙirƙiro sababbin hanyoyi don tantancewa da tabbatar da ingancin Sunnar Annabi Muhammadﷺ.169

Besides the Quran, the revelation includes the Sunnah of Prophet Mohammad which consists of his biography and narrated texts. The Sunnah was compiled by a group of scholars who devised new methods for authentication and validation of the Sunnah of Prophet Mohammad.169

Tun daga farkon wahayi aka gane cewa nassin da aka saukar (wato Alkur'ani da Sunnah) shi ne tushen da ake samun dokoki da hukunce-hukunce daga gare shi. An yi nazari da fassarar nassin Alkur'ani ta hanyar da za ta ba da damar samun dokoki da hukunce-hukunce cikin daidaito. An rubuta littattafai da dama na fassarar Alkur'ani, wadanda ake kira Tafseer, tun farkon Musulunci.170 Bisa nassosin asali na Alkur'ani da Sunnah, da kuma littattafan tafsiri, malaman Musulunci sun gina ilimin fikihu, wanda a Musulunci ake kira ilimin Fiqh. Asali, wannan tushe ya kunshi jerin dokoki, ka'idoji, hukunce-hukunce, da'a, al'adun yau da kullum, da kuma manyan ra'ayoyi da aka samo daga Alkur'ani da Sunnah. Bayan dogon lokaci, an samar da hanyoyi da dama na samun hukunce-hukunce. Bisa wadannan hanyoyi, sai mazhabobin fikihu da dama suka bayyana.171 Tun karni na bakwai, da kuma a lokacin yaduwar Musulunci har zuwa karshen karni na sha tara, an rubuta dubban littattafai a fannonin tafsiri, fassarar Sunnah, fikihu, da akida. Yawancin wadannan littattafai sun tsira duk da babbar asarar da aka yi a yakin Mogul da yakin Crusade.172, 173

Since the early days of revelation, it was recognized that the revealed text (in the form of Quran or Sunnah) provides a base for deriving rules and laws. The text of the Quran was analyzed and interpreted in a manner to allow more accurate derivation of rules and laws. Several books of the interpretation of the Quran, known as the Tafseer, were authored since the early days of Islam.170 Based on the original texts of the Quran and the Sunnah as well as the books of interpretation, Muslim scholars developed the knowledge base of jurisprudence, known in Islam as the science of Fiqh. Essentially, this base includes the set of rules, regulations, laws, ethics, daily practices, and general ideas derived from the Quran and the Sunnah. Over an extended period of time, several methods of derivation were developed. Based on these methods of derivation, several schools of Fiqh emerged.171 Since the seventh century and throughout the rise of Islam and until the end of the nineteenth century, thousands of books in the areas of Tafseer, Sunnah interpretation, jurisprudence (Fiqh), and creed were authored. Many of these books survived despite the great loss incurred during the Mogul and crusade wars.172, 173

Asasin tsarin akida na Musulunci an bayyana shi a fili kuma ba tare da wani shubuha ba a cikin babban tarin littattafai da aka rubuta cikin shekaru dari goma sha uku. Ingancin wannan ka'ida an tabbatar da ita sosai ta hanyar wani tsari na hujja mai kyau, wanda ya shafi tushen imani: Allah, Manzo ﷺ, da Alkur'ani. Daidaiton tsarin dokoki da ka'idoji an tabbatar da shi bisa tushen wata hanya ta daidai ta fitar da hukunci. Ƙarfin wannan ra'ayi yana cikin tunanin cewa kawai tushen da ake fitar da hukunci daga gare shi yana bukatar hujja ta asali. Tsarin dokoki ana ɗaukarsa daidai idan tushen da yake fitowa daga gare shi daidai ne, kuma hanyar fitar da tsarin daidai ce. A wata ma'ana, ba a bukatar a tabbatar cewa yin sallah sau biyar a rana aiki ne daidai. Maimakon haka, ana bukatar a tabbatar cewa an saukar da sallar sau biyar a rana a cikin nassi ingantacce daga Alkur'ani ko Sunna, kuma hanyar fassara wannan nassi tana bin tsari mai kyau da daidai. Haka nan, ba a bukatar a tabbatar da daidaiton dokar haramta riba a cikin harkokin kuɗi. Maimakon haka, ana bukatar a tabbatar cewa dokar hana riba tana cikin nassosin Alkur'ani da Sunna, kuma hanyar samo dokar daga waɗannan nassosi hanya ce ingantacciya kuma daidai.

The theoretical foundation of the Islamic ideology is intelligibly and without any ambiguity detailed in the vast collection of literature produced over thirteen centuries. The soundness of the theory is vigorously established through a well-defined reasoning process which applies to the foundation of faith: God, Messenger, and the Quran. The correctness of the systems of laws and regulations is established on the basis of a correct derivation methodology. The power of this idea lies in the notion that only the base upon which the derivation is processed needs to have an original proof. The system of laws is deemed correct if the base from which it emanates is correct, and the method of deriving the system is correct. In other words, it is not required to prove that praying five times a day is a correct practice. Rather, it is required to prove that praying five times a day was revealed in a valid Quran or Sunnah text, and the method of interpreting that text follows a sound and correct method. By the same token, it is not required to prove the correctness of the law banning usury in financial transactions. Rather, it is required to prove that the antiusury law is found in the texts of Quran and Sunnah, and the method of generating the law from these texts is a valid and correct method.

Fakta cewa Musulunci ya bukaci a yi amfani da hankali wajen imani da manyan ra'ayoyi da ka'idojinsa yana nuna amincewar Musulunci ga ingancin tushen tunaninsa. Masanin tarihi kuma malami dan kasar Faransa, Edward Montet, ya gane kuma ya amince da yanayin hankali na tushen Musulunci.174 Montet ya kammala da cewa: "Musulunci addini ne mai dogaro da hankali a faffadan ma'anar wannan kalma, idan aka duba ta ta fuskar harshe da tarihi." Ya kara bayani da cewa: "Alkur'ani ya kasance koyaushe a matsayin tushe na farko, kuma akidar tauhidi, wato Allah daya ne, an yi shelarta a cikinsa da girma da daukaka, da tsarki maras canzawa, da kuma sautin tabbaci mai karfi, wanda ba a cika samun irinsa a wajen Musulunci ba." Montet ya siffanta hankalin akidar da cewa: "Akida mai cikakkiyar daidaito, wadda aka cire daga cikinta dukkan sarkakiyar ilimin tauhidi, saboda haka tana da sauki ga fahimtar talaka, tana da iko mai ban mamaki na shiga zukatan mutane, kuma haka ta ke a zahiri." Bayyana hujjojin manyan ra'ayoyin Musulunci cikakke ya wuce iyakar wannan littafi. Wannan za a tattauna shi a wani littafin marubucin. A halin yanzu, mai karatu zai iya komawa zuwa littattafai da dama da suka yi bayani kan wannan batu dalla-dalla.

The fact that Islam demanded a mental reasoning for the belief in its core ideas and principles demonstrates the confidence of Islam in the soundness of the intellectual base of its ideology. The rationalistic nature of the Islamic foundation was recognized and acknowledged by French historian and scholar Edward Montet.174 Montet makes the following conclusion: “Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically.” He further explains, “The Qur’an has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam.” Montet describes the rationality of the creed as “a creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess and does indeed possess a marvelous power of winning its way into the consciences of men.” The extended proofs of the core ideas of Islam are beyond the scope of this book. This will be dealt with in another publication by the author. In the meantime, the reader can refer to numerous publications which address this issue in greater details.