Ɗan Adam yana tuƙa shi ta hanyar biyan buƙatunsa na jiki da ilhamunsa, kuma idan babu wani ma'auni na abin da ke daidai da abin da ba daidai ba, tabbas zai ɓace. Tarihi ya cika da zalunci da mutum ke yi wa mutum. Son kai, son kai, kisa, mallake kasuwa, da fasadi duk alamu ne na yadda mutum ke biyan buƙatar ilhamar rayuwarsa.

Mankind is driven to satisfy his organic needs and his instincts, and without any form of criterion for right and wrong surely he will go astray. The annals of history are full of man's oppression of man. Greed, selfishness, killing, monopoly, and vice are manifestations of man fulfilling his survival instinct.

In Hausa: Idan mutum ya shirya ya kai ga kashe wasu don biyan bukatunsa, to lalle mutum yana bukatar iko a kan ayyukansa. Ba tare da ma'auni na aiki ba, neman biyan bukatun mutum zai kai shi ga ci gaba da rikici da wasu. 'Yancin mutum ɗaya bauta ce ga wani. Allah bai bar mutum ga kansa ba; mutum bai taɓa samun 'yanci ya tafiyar da rayuwarsa ta kowace hanya da ya ga ta fi dacewa ba. Ya dace gaba ɗaya da fahimtarmu game da mutum a matsayin mai iyaka, mai dogaro, kuma mara cikakke, cewa mutum ya kawo hanyarsa, tsarinsa na kansa, zai zama ƙarya, saboda iyakacin fahimtar mutum game da rayuwa. Mutum koyaushe yana fuskantar son zuciya, bambance-bambance, sabani, da tasirin yanayin da yake ciki, wanda ba shi da tushe na cikakken adalci da gaskiya mara canzawa. Duk tsarin da mutum ya ƙirƙira zai sha wahala daga waɗannan son zuciya, bambance-bambance, sabani, da tasiri iri ɗaya. Misalin 'yan siyasa na zamani da alakarsu da 'yan kasuwa yana tunatar da yadda za a iya cin zarafin yanayin rashin son kai na aikin siyasa wanda ake zaton shi ne.

If man is prepared to go as far as killing others in satisfaction of his needs, then surely man is in need of control over his actions. Without a criterion for action the striving for satisfaction of mans needs will lead him to constant conflict with others. One man's freedom is another’s slavery. God has not left man to his own devices, man has never been free to undertake his life in whichever way he feels best. It is wholly consistent with our perception of man as being limited, dependant and imperfect, that for man to bring his own way, his own system, would be false, due to man's limited understanding of life. Man is always subject to bias, disparity, differences, contradictions and the influence of his current environment, hardly a basis for complete impartiality and absolute truth. Any man made system will suffer from these same bias, disparity, differences, contradictions and influence. The example of modern day politicians and their links with the business community serves as a reminder of how the supposedly impartial nature of the political function can be abused.

Fitrar addini da ke cikin mutum tana zama abin tunatarwa a gare mu game da yadda ɗan adam zai iya karkata daga manufarsa ta gaskiya a rayuwa. Tarihi yana nuna mana misalai da yawa na mutum yana bautawa Rana, Taurari, Wuta, gumakan dutse, kuma a zamanin nan, littattafai, marubuta, shugabanni da abubuwan duniya. Idan aka fuskanci wannan ƙarfin ilhami na dogaro/tsarki, mutum yana ƙoƙarin biyan wannan buƙata, amma ba tare da tsari ko shiriya bayyananna a cikin wannan al'amari ba, ayyukan ibada da suka dogara kawai ga hankali ko ilhami sun kai mutum ga ɓata. Dole ne mutum ya yi amfani da hankalinsa wajen tabbatar da tushen hanyar tsarki/ibada ta gaskiya. Ba zai yiwu wani halitta mai iyaka ya fahimci wani mai marar iyaka ba, saboda haka Mahalicci ya ba ɗan adam sadarwa ta hanyar tashar da ta bayyana a gare shi. God ya aiko Annabawa da Manzanni (Annabawa masu shari'ar Allah) zuwa ga ɗan adam domin ba da shiriya a dukkan al'amuranmu. An ba kowane Annabi mu'jizoji waɗanda suka tabbatar wa ɗan adam ingancin annabcinsu.

The religiousness instinct within man serves as a reminder to us of how mankind can be diverted from his true goal in life. History shows us many instances of man worshipping the Sun, Stars, Fire, Stone idols, and more recently books, writers, leaders and material things. Faced with this strong instinct of dependence/sanctification man strives to satisfy this need, but without a system or clear guidance in this matter purely intuitive or instinctive acts of worship have led man astray. Man must use his mind to establish the source of the correct form of sanctification/worship. It is not possible for a limited being to comprehend an unlimited being, therefore the Creator has given mankind communication through a channel that is clear for him. God has sent Prophets and Messengers (Prophets with the divine law) to mankind to give guidance in all of our affairs. The Prophets were each given miracles which proved to mankind the authenticity of their Prophethood.

Saboda haka muna gani cewa an ba Musa (Moses) ikon sihiri, lokacin da sandarsa ta fāɗi ƙasa ta koma maciji yana cin sandunan masihirtan. Haka kuma an ba Isa (Jesus) ikon warkar da marasa lafiya. Mu'ujizar da aka ba Muhammad ﷺ ita ce Alƙur'ani, maganar Allah. Tun da Manzannin Allah kaɗai ne ake ba Shari'ar Allah (Ahkam Shar'iyah), to lallai Muhammad ﷺ shi ne Annabi kuma Manzon Allah. Don tabbatar da wannan batu sosai, dole ne mu bincika Alƙur'ani sosai.

So we see that Musa (Moses) was given the power of magic, when his staff was thrown down and turned to a snake devouring the staffs of the magicians. Or similarly Isa (Jesus) was given the ability to cure the sick. The miracle given to Muhammad (pbuh) was the Qur'an, the word of God. As only the Messengers of God are given the Divine Law of God (Ahkam Shar'iyah) then Muhammad must definitely be the Prophet and Messenger of God. To prove this point comprehensively we must examine critically the Qur'an.