Tambayoyi game da yanayin Allah, da kasancewar Wuta, Aljanna, ko Mala'iku, suna haifar mana da wahala, domin ba ma iya fahimtar su da hankalinmu, ɗaya daga cikin ma'aunan da aka lissafa a sama. Shin zai yiwu a tabbatar da kasancewarsu duk da cewa ba ma iya fahimtar su? Bari mu fara da kasancewar Allah. Kamar yadda aka bayyana a baya, ana iya tabbatar da kasancewar Allah ta hanyar yin tunani a kan dukkan abubuwan da aka sani, da kuma tabbatar da cewa dukkansu suna da iyaka kuma suna dogara ga wani. Jimillar dukkan abubuwan da suke da iyaka kuma masu dogara ga wani tana da iyaka ko ƙarewa, kuma duk abubuwan da suke da iyaka suna da farko da ƙarshe. Duk abubuwan da suke da iyaka dole ne an halicce su, domin ana bukatar wani ƙarfi na waje don motsa wani abu zuwa yanayin kasancewa. Duk abubuwan da suke dogara ga wani ba su tsayawa da kansu ba, don haka suna buƙatar ƙarfi don riƙe su; ba sa wanzuwa da kansu. Wannan ƙarfi da muka gano, ta hanyar hujja ta hankali, mun kira shi Allah. Wannan hujja ta zo ne ta hanyar bincika dukkan abin da ke cikin fahimtarmu, don haka ta cika ma'aunin iyakar fahimtarmu. Kasancewar Allah madawwami ne kuma mai tsayuwa da kansa, kuma ba mu iya fahimtar yanayinsa ko siffarsa ba, wannan ba ya damun tabbatar da kasancewarsa. Kuma ɓata lokaci wajen ƙoƙarin fahimtar abin da ba za mu iya fahimta ba yana da illa kuma ba zai kai ga "natsuwar zuciya" ba.

Questions of the nature of God, and the existence of Hell, Paradise, or Angels, cause us some difficulty, because we cannot perceive them, one of the criteria listed above. Is it possible to prove their existence despite our non-perception of them? Let us start with the existence of God. As outlined earlier the existence of God can be proven by contemplating upon all known things, and deducing that they are all limited and dependant. The sum of all limited and dependant things is limited or finite and all finite things have a beginning and end. All finite things must have been created, as an external force is required to move something into a state of existence. All dependant things are not selfsustaining, they therefore require a force to sustain them, they do not exist of their own accord. The force we have identified, through rational proof, we have called God or Allah. This proof has come through examining all within our perception therefore meets our limit of perception criteria. The fact that God is infinite and self-subsistent, and we cannot perceive Gods nature or description is not of concern in proving Gods existence. And to spend time trying to perceive what we cannot is counter productive and will not lead to 'peace of mind'.

Mun gabatar da hujja mai gamsarwa ta hankali game da wanzuwar Allah. Haka kuma dole ne mu bincika ko wannan ya yi daidai da yanayin ɗan Adam. Mutum yana da wasu ilhami da buƙatu na halitta, waɗanda yake ci gaba da nema don biyan su.

We have intellectually brought a convincing argument for the existence of God. We must also examine if this agrees with mans nature. Man has certain instincts and organic needs, the satisfaction of which he constantly strives for.

Bukatun halitta na gabobi sun hada da abinci da abin sha, wadanda idan babu su mutum zai mutu.

The organic needs are for food and drink, without which man will die.

Ana iya raba ilhami zuwa kashi uku: ilhamin rayuwa ko kiyaye kai, ilhamin haihuwa ko na jima'i, da ilhamin addini. Za mu iya ganin wasu alamomi ko halaye a bayyane a cikin mutum da ke nuna sha'awarsa ta biyan wadannan ilhamai. Saboda haka mutum yakan nemi kayayyaki da abubuwa masu kyau, yana son mallakar dukiya, yana neman aiki da samun kudin shiga, yana iya yin rowa, kuma yana iya yin tanadi don gaba, a kokarin biyan ilhaminsa na rayuwa. Hakazalika tausayi, soyayya, kauna, aure, da sha'awar jima'i bayyanannun siffofi ne na ilhamin haihuwa a cikin mutum. Sha'awar bauta, tsarkakewa, girmamawa, ko kusantar wani abu mai karfi da tasiri ya kasance wani bangare na ilhamin addinin mutum.

Instincts can be categorised as three: Survival or self-preservation, Procreation or sexual, and Religiousness. We can see clearly certain manifestations or traits in man reflecting his desire to satisfy these instincts. Thus man acquires goods and nice objects, likes to own property, wants a job and income, can be greedy, and may save for the future, in attempting to satisfy his instinct for survival. Similarly compassion, affection, love, marriage, and sexual tendencies are expressions of the procreational instinct in man. The desire to worship, sanctify, revere or approach something of greater power or influence are part of man's instinct of religiousness.

A cikin duniya mai tsananin dogaro da abin duniya da kuma ƙin addini, mutane da yawa suna musanta ilhamar addini a cikin ɗan adam. Gaskiya kuwa tana karyata wannan ra'ayi. Ko a cikin al'ummomin da suke ƙin Allah sarai, kamar Rasha ta Kwaminisanci, inda akidar Kwaminisanci ke musanta wanzuwar Mahalicci, za mu ga mutum-mutumai da hotunan mutane an ajiye su a fili don biyan buƙatar ɗan adam ta neman wani abu mafi girma fiye da shi. A wasu al'ummomi, mutum ya daga bautar Mahalicci zuwa bautar mutane kamar Lenin ko Marx. A Yamma kuwa al'amarin ba ya bambanta, inda mutum sau da yawa yake bauta wa ko girmama 'yan siyasa, attajiran kasuwanci masu tasiri, shahararrun mutane, sarakuna, ko ma 'yan wasan motsa jiki.

In a highly material and secular world many would deny the instinct of religiousness in man. The facts disagree with this opinion. Even in the most avowed of atheist societies, such as Communist Russia, where the creed of Communism denies the existence of a Creator we find busts and statues of men prominently displayed in order to satisfy man's desire to look up to something greater than him. Man has gone in some societies from the worship of the Creator to the worship of men like Lenin or Marx. In the West the situation is no different with man often worshipping or revering politicians, influential businessmen, celebrities, Royalty, or even sports personalities.

Irin wannan ibadar mutane ba ta da gamsarwa a karshe, domin dukkan mutane suna da iyaka kuma suna dogara ga wasu daidai gwargwado, kuma mutum ba zai iya shafar makomar karshe ta wani mutum ba.

Such a situation of human worship is not ultimately satisfying as all men are equally limited and dependant and man cannot affect mans ultimate destiny.

Muna ganin 'yan siyasa da masana falsafa suna yin kuskure, 'yan kasuwa a wasu lokuta suna kasawa, kuma babu wani dan wasa da zai iya canza makomarsa.

We see politicians and philosophers making mistakes, businessmen at times failing, and no sportsman could alter his destiny.

Idan mutum zai biya buƙatar addininsa ta asali, to ya kamata ya girmama kuma ya bauta wa wanda yake da iko a kansa, kuma wanda a ƙarshe zai koma gare shi. Bautawa ko tsarkake dangantaka da Allah yana nufin mutum yana da wata manufa ta musamman a rayuwa, wato amincewa da kasawarsa, da neman shiriya a dukkan al'amuran rayuwa daga tushe ɗaya tilo mai cikakken sani da fahimta. Bautawa Mahaliccin kaɗai, wanda yake da cikakken sani da iko, shi ne kaɗai hanyar bauta da ke gamsar da rai ta gaskiya, kuma hakan yana daidai da buƙatar addinin ɗan adam ta asali. Bautawa ko dogaro ga wasu mutane ko abubuwan duniya kamar kuɗi rauni ne ga hankali, kuma ba ya biyan buƙatun zuciyarmu.

If man is to satisfy his instinct for religion he should only revere that which has control over him, and to which he will ultimately return. To worship or sanctify the relationship with God means man has a particular focus in life, that of acknowledging his shortcomings, and seeking guidance for all matters in life from the only source with absolute knowledge and understanding. To worship only the Creator, the one with absolute knowledge and control can be the only truly satisfying form of worship, in full agreement with man's instinct for religion. Worship, or looking up to other men or material things like money is intellectually weak and doesn't satisfy our instincts.

Ko da yake mutum na iya yin imani da wanzuwar Allah ta hanyar motsin zuciyarsa na dabi'a, wannan na iya zama abin dogaro ba, kuma yana da haɗari, domin motsin zuciya yana canzawa, kuma yana iya ƙara kuskure ga imaninsa da ayyukansa. A tarihi, muna ganin misalai da yawa na mutane da suka ɓace sosai wajen imani da tatsuniyoyi ko camfi, ko kuma danganta siffofin mutum ga Allah, suna magana game da ɗan Allah, Allah da ya sake haihuwa, da sauransu, duk waɗannan ƙarya ne kuma suna iya kai wa cikin kafirci cikin sauƙi. Saboda wannan dalili, wajibi ne Musulmi ya yi imani da wanzuwar Allah ba kawai ta hanyar motsin zuciya na dabi'a ba, amma ta hanyar amfani da hankali. Mumini dole ne ya tabbata a hankali game da wanzuwar Allah, in ba haka ba, motsin zuciyar imani zai iya canzawa zuwa mummunan hali. Ra'ayoyin da mutane suka tabbata da su ba za su canza ba sai an kawo hujja mai ƙarfi ta hankali, don haka amfani da hankali yana da muhimmanci domin samun fahimta da imani mai dorewa.

Whilst man may believe in the existence of God through use of his instinctive emotions, this can be unreliable and dangerous as emotions change and can add errors to one's beliefs and actions. In history we see many examples of men going far astray in believing fantasies or superstitions, or attributing human qualities to God, talking of a son of God, God reincarnate etc. all of which is false and can lead easily to disbelief. For this reason it is obligatory for the Muslim to believe in the existence of God not solely through instinctive emotion, but with use of the mind. The believer must be intellectually convinced of the existence of God or else emotions of belief could be adversely changed. Concepts which people are convinced of will not change unless a stronger intellectual argument is brought, so use of the mind is required for a lasting understanding and belief.

"Ku duba! Lalle a cikin halittar sammai da ƙasa, da canjin dare da rana, akwai alamu ga mutane masu hankali" (Alƙur'ani 3:190)

"Behold! in the creation of the heavens and the earth, and the alteration of night and day, these are indeed signs for men of understanding" (Qur'an 3:190)

Alƙur'ani ya ƙunshi ɗaruruwan ayoyi waɗanda ke umurtar mutum da ya duba da zurfin tunani a kan sararin duniya da halitta, ya duba alaƙar da ke tsakanin abubuwanta, da siffofinta, waɗanda ke jagorantar mutum zuwa imani da Mahalicci, ta hanyar amfani da hankali da tunani.

The Qur'an includes hundreds of verses directing man to look and contemplate deeply upon the universe and creation, to look at its interrelationships, and attributes which guide one to belief in the Creator, through use of the mind and ration.

Lalle ne, a cikin halittar sammai da ƙasa, da bambancin dare da rana, da jiragen ruwa da ke tafiya a cikin teku da abin da ke amfanar mutane, da ruwan da Allah ke saukarwa daga sama, ta haka yana rayar da ƙasa bayan mutuwarta, kuma yana watsa dabbobi iri-iri a cikinta, da kuma cikin jujjuyawar iska, da gizagizai masu biyayya a tsakanin sama da ƙasa: lalle akwai alamu (na mulkin Allah) ga mutane masu hankali.

"Lo in the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's sovereignty) for people who have sense." (Qur'an 2:164)

Mun riga mun tabbatar da wanzuwar Allah ta hanyar hujjoji na hankali da na ilhami, da duk shaidun da ke cikin fahimtarmu. Daga wannan matsayi ya zama dole mu binciki sauran akidar (Aqeedah) mu kuma mu duba daidaiton ginshiƙanta. Mu fara da bincika batun shiriyar Ubangiji. Me Allah ya ba mu, kuma menene hanyar da mutum zai bi don warware matsalolinsa?

The existence of God we have covered using intellectual and instinctive arguments and by utilizing all evidences within our perception. From this position we need to question the rest of the creed (Aqeedah) and challenge the correctness of its articles. We start by examining the question of divine guidance. What has God given us, what is the mechanism for man to solve his problems?