Idan mutum ne zai zama mai shar'anta, kamar yadda Yammacin duniya ke ikirari, to ta yaya zai yi shar'anta? Ta yaya zai samo ilimin ɗan Adam? Menene ma'auni da ake auna gaskiya da shi? Yammacin duniya ta yi waɗannan tambayoyi na hanya, waɗanda suka shafi hanyar tunani mai amfani, bayan ta cire addini daga rayuwa, a matsayin tushen ilimi da hanya. Amsar da Yammacin duniya ta bayar ta takaita ne ga koyarwa biyu: koyarwar Rationalist da koyarwar Empirical. Koyarwar Rationalist ta tabbatar da cewa tunani ya fi gaskiya muhimmanci. Don haka tana dogara ga hankali a matsayin tushen ilimi, ba ga gabobin jiki ba. Wannan koyarwa tana ganin cewa hankali, ko ta hanyar fahimta kai tsaye, ko ta hanyar hujja, ko ta ilimin da aka haife shi da shi, shi ne ma'aunin tabbaci da gaskiya, ba gogewa ko gwaji ba. Dangane da koyarwar Empirical kuwa, tana ganin cewa abin ji ne kaɗai tushen samar da tunani. Haka kuma tana tabbatar da cewa duk ilimin ɗan Adam da ya gabata an same shi ne ta hanyar gwaji da abin ji, "a posteriori" (kalmar Latin ma'ana "daga na baya") ba "a priori" ba. Bisa ga Empiricism, an kafa hanyar gwajin kimiyya. Kalmar empiricism ta samo asali ne daga kalmar Girkanci ta dā, empeiria, ma'ana "gogewa", wanda ke nuna dogaronta ga gwaji a matsayin ma'aunin gaskiya da ilimi. Daga mahangar Empirical ne aka samar da falsafofi da dama da suka yi tasiri a tunanin tsarin al'umma a Yammacin duniya, kamar su materialism, utilitarianism, positivism, pragmatism da sauransu.

If man is to be the legislator, as the West asserts, then how does he legislate? How does he derive his human knowledge? What is the criterion to measure reality? The West asked methodological questions, related to the productive way of thinking, after it removed religion from life, both as a source of knowledge and method. The West’s answer was restricted to two doctrines: the Rationalist doctrine and the Empirical doctrine. The Rationalist doctrine asserts that thinking is precedent over reality. So it depends on reason, as a source of knowledge and not the senses. The doctrine views that reason, whether by intuition or deduction or through innate knowledge, is a measure of certainty and reality, not experience or experimentation. As for the Empirical doctrine, it views that sensation is the only source to generate thoughts. It also asserts that all precedent human knowledge was also obtained through experimentation and sensation, “a posteriori” (Latin: “from the latter”) rather than “a priori.” In accordance with Empiricism, a scientific experimental method was formed. The word empiricism is derived from the ancient Greek word empeiria, “experience,” indicating its dependency on experimentation as a measure of reality and knowledge. From the empirical point of view, several philosophies emerged that influenced the thoughts related to systems of the society in the West. From this empirical view, the philosophies of materialism, utilitarianism, positivism, pragmatism and others emerged.

Yayin da aka duba nasarori da gano-gano da aka samu ta hanyar hanyar kimiyya ta gwaji da lura, waɗanda suka taimaka wajen farfaɗowar Yammacin duniya ta fuskar abin duniya, Yamma ta karɓi wannan hanya a matsayin hanyar tunani. An ɗaukaka ta har zuwa matakin tsarki, har ta zama tushe kaɗai na tunani da ma’aunin gaskiya. Yamma ta ba tunanin kimiyya iko a kan dukkan al’amura, tana yin genalisation ga dukkan bincike har ya kai ga wasu ilimomin da suka shafi mutum kansa, al’umma da alaƙoƙinta, ana gudanar da su bisa wannan hanyar kimiyya ta gwaji, bisa tushen Determinism da ke da alaƙa da ilimin injiniyar Newton. Da bayyanar ka’idar relativity, da ka’idar quantum, da gano-gano marasa al’ada da sauran al’amura, an tayar da tambayoyi game da tabbacin kimiyya, da kuma determinism. Wannan ya share hanya ga juyin-juya-hali na adawa da kimiyya, da hanyar gwaji da determinism, tun daga tsakiyar karni na ashirin. Saboda haka wasu masana tunanin Yamma sun yi ƙoƙarin ƙaryata kimiyya da manyan gazawarta, musamman dangane da kallonta ga mutum a matsayin al’amari na halitta da na abu. Duk da haka, kimiyya ta ci gaba da mamaye, tana riƙe da iko a kan ilimi a Yamma. Hanyar kimiyya ta ci gaba da kasancewa ma’aunin tunani, a matsayin ka’ida ta suka, kuma tushen ilimi. Don haka idan Yamma ta ce tunanin kimiyya ko tunani mai mahimmanci, tana nufin hanyar kimiyya ta gwaji da lura kaɗai.

Considering the achievements and discoveries made by the scientific empirical method, that contributed to the Renaissance of the Western materially, the West adopted this method as a method of thinking. It was revered to the level of sanctity, making it the only basis of thinking and the measure of reality. The West gave scientific thinking dominance in all matters, generalizing for all research to the extent that some of the knowledge related to even man, society and its relations, is carried out according to this empirical scientific method, based on Determinism associated with Newtonian mechanics. With the emergence of the theory of relativity, quantum theory, unconventional discoveries and other matters, questions were raised against the certainty of science, as well as determinism. This paved the way for a counter-revolution against science, empirical method and determinism, from the middle of the twentieth century. So some of the Western thinkers attempted to refute science and its prominent failures, particularly with regards to its view of man as a natural, material phenomenon. Nevertheless, science has remained dominant, retaining dominance over knowledge in the West. The scientific method has remained as a measure of thinking, as a criterion for criticism and as a basis of knowledge. Thus by referring to scientific thinking or critical thinking, the West means the empirical scientific method alone.

A gaskiya, ka'idar kimiyyar Yammacin Duniya ba ta da inganci ta fuskoki biyu: ba ta da inganci ta fuskar kasancewarta ilimi a kanta, kuma ba ta da inganci ta fuskar la'akari da ita a matsayin tushen tunani.

In fact, the Western theory of science is invalid in two aspects: it is invalid from the aspect of it being a knowledge in itself. Also it is invalid from the aspect of its consideration as the basis of thinking.

Dangane da ɓangaren da ke ɗaukar kimiyya a matsayin ilimi kansa, an same shi a cikin tunanin Yammacin Duniya. Kimiyya ba hanya kawai ba ce, a'a ilimi ne tabbatacce, kuma matsayin fahimtar ɗan Adam na ƙarshe. Auguste Comte (ya rasu a 1857), wanda ya kafa koyarwar positivism, ya gabatar da bayani game da juyin halittar al'umma, yana mai cewa al'umma tana wucewa ta matakai uku a neman gaskiya bisa ga wata doka ta gaba ɗaya ta matakai uku. Matakan Comte sune: (1) matakin tiyoloji, (2) matakin metaphysics, da (3) matakin positivity, wanda aka fi sani da matakin kimiyya.

As for the aspect of considering science as knowledge itself, it is found to be in the perception of the West. Science is not just a method but guaranteed knowledge, as an ultimate human comprehension. Auguste Comte (died 1857), the founder of the doctrine of positivism, offered an account of social evolution, proposing that society undergoes three phases in its quest for the truth according to a general law of three stages. Comte’s stages were (1) the theological stage, (2) the metaphysical stage, and (3) the positivity stage, also known as the scientific stage.

A lokacin matakin tiyoloji, mutane suna bayyana abubuwan da ke faruwa a dabi'a ta hanyar ikon ruhaniya, wanda gumaka ke wakilta. A lokacin matakin metaphysical, matakin bincike, mutane sun fara tunani da tambaya, suna tambayar iko da addini game da abubuwan da ke faruwa a dabi'a. A lokacin matakin positivity, matakin kimiyya, mutane suna koyon game da dabi'a bisa hanyar gwaji (empirical method). Suna bayyana dabi'a ta wannan hanya, suna tsara ilimin positive a cikin sifofin kimiyya da bayani. Wannan yana ba wa mutum damar mamaye dabi'a, sarrafa ta da amfani da ita don manufarsa, kamar yadda Auguste Comte ya bayyana. Duk da haka, kimiyya ta kasa sosai, duk da da'awa da goyon bayan da ake yi mata. Kimiyya ba ta ba wa mutum cikakken ilimi mai hada komai game da wanzuwarsa, matsayinsa da manufarsa ba. Maimakon haka, ta ba shi ilimin abin duniya kawai, wanda ya haifar da wayewar masana'antu da ta bayan masana'antu. Ana bambanta ta da zurfin bayaninta na inganci da adadi game da duniya, wanda ke taimakawa mutane wajen amfani da dabi'a.

During the theological stage, humans used to explain natural phenomena by way of supernatural powers, represented by gods. During the metaphysical stage, the stage of the investigation, humans started reasoning and questioning, questioning authority and religion, regarding natural phenomena. During the positivity stage, the scientific stage, humans learn regarding nature according to the empirical method. They explain nature through this method, formulating the positive knowledge in the scientific and descriptive forms. This enables man to dominate nature, controlling it and utilizing it for his purpose, as Auguste Comte claimed. However, science has failed miserably, regardless of claims and advocacy. Science did not provide man with comprehensive and inclusive knowledge about his existence, his role and objective. Instead, it only provided him materialistic knowledge that generated the industrial and post-industrial civilization. It is distinguished by its in-depth qualitative and quantitative explanation of the world, contributing to human beings utilizing nature.

Duk da haka, ilimin kimiyya ya hana mutum sanin kansa, ya fahimci ainihin ɗan adam da kuma ya karkatar da shi daga fahimtar kasancewarsa da abin da zai zama. Wannan saboda ilimin kimiyya yana ɗaukar binciken mutum game da manufarsa a rayuwa da gaskiyar makomarsa a matsayin binciken falsafa kawai. Ilimin kimiyya yana mayar da wannan bincike zuwa fagen ilimin sararin samaniya, ilimin wanzuwa da ilimin bayan-jiki. Ilimin kimiyya yana riƙe da cewa sanin gaskiyar abin da ake gani na zahiri ya wuce iyaka, saboda haka wannan bincike ba zai ƙare ba, don haka babu amfanin bincike. Saboda haka yanayin ilimin kimiyya shi ne na bayyana abubuwa, yana ayyana duniya ta fuskar inganci da adadi. Don haka, ilimin kimiyya ya fi kusa da bayyanawa fiye da fassara, domin fassara tana ƙunshe da al'amuran da suka wuce bayyanawa. Tafsiri (tafsīr) shi ne nazarin dalilan wanzuwar abubuwa da manufarsu. Bayanin da kimiyya ke bayarwa ba ya ba mutum bayanin gaskiyar rayuwarsa. Wannan saboda kimiyya ba ta damu da bayyana manufa ba. Tana nazarin duniya ta fuskar inganci da adadi kawai. Tana taimaka wa ɗan adam ya fahimci duniya ta fuskar bayaninta kawai. Amma ba ta ba ɗan adam ƙa'idodin ɗabi'a ko ra'ayoyi game da manufa ba. Ko da yaya faɗin ilimin da kimiyya take bayarwa, ilimi ne na ɓangare kawai, wanda ya shafi wani sashe na rayuwar mutum da duniyarsa. Kimiyya ba ta ƙunshe dukkan al'amuran rayuwarsa da fannonin kasancewarsa ba. Allah (SWT) yana cewa,

However, science has kept man away from knowing himself, comprehending the essence of his humanity and distracting him from comprehending his being and his becoming. This is because science considers the search of man for both his objective in existence and the reality of his destiny, as mere philosophical research. Science relegates this search to the realm of cosmology, ontology and metaphysics. Science maintains that tangible knowledge of material reality transcends and so this search cannot be concluded, so there is no use in researching. Thus the nature of science is of a descriptive nature, defining the world qualitatively and quantitatively. Therefore, science is closer to description than interpretation, as interpretation entails matters beyond description. Interpretation (tafseer) is the study of causes of existence of phenomena and its objective. Description by science does not provide man with the explanation of his reality. This is because science disregards explaining the objective. It only analyzes the world in both qualitative and quantitative senses. It only helps humankind to understand the world in terms of its description. However, it does not provide humankind principles for conduct or concepts regarding purpose. Regardless of its expanse, the knowledge provided by science is only a partial knowledge, related to a part of man’s existence and his world. Science does not encompass all the phenomena of his life and the aspects of his existence. Allah (swt) says,

"Suna sanin abin da yake bayyane na rayuwar duniya, amma game da Lahira kuwa, su marasa sani ne." [TMQ Suratu Ar-Rum 30:7] Akwai tambayoyi masu yawa da kimiyya ba ta iya amsa su ba. Mafi muhimmanci a cikinsu sun shafi dalilin da ya sa? Me ya sa mutum yake wanzuwa? Me ya sa Duniya take wanzuwa? Me ya sa rayuwa take wanzuwa? Dukkan waɗannan tambayoyi ne masu muhimmanci da suka shafi mutum da rayuwarsa. Mutum ba ya iya hutawa ko yanke shawara, sai idan ya sami amsoshinsu, ko amsoshin sun inganta ko ba su inganta ba.

“They know what is apparent of the worldly life, but they, of the Hereafter, are unaware.” [TMQ Surah Ar-Rum 30:7], There are many questions which science is unable to answer. The most important of them are regarding why? Why do humans exist? Why does the Universe exist? Why does life exist? These are all crucial questions related to man and his life. Man can neither rest nor make decisions, unless he finds the answers for them, whether the answers are valid or invalid.

A wannan batun, marubucin kuma ɗan siyasar Faransa Andre Malraux (ya rasu a 1976) ya rubuta littafin labari Man's Fate (a Faransanci La Condition humaine, ma'ana 'Yanayin ɗan Adam'), wanda ya nuna yadda ba zai yiwu a sami ma'ana ko ɗan Adam na dindindin ba. Ya kuma rubuta wannan magana: "Mutum zai iya sadarwa ko da da mutuwa .... Hakan yana da wahala ƙwarai, amma watakila shi ne ma'anar rayuwa ..." Baya ga haka, halayen hanyar kimiyya, kamar yadda Turawan Yamma ke faɗa, su ne ci gaba da yaɗuwa. Ma'anar hakan ita ce dukkan ilimin kimiyya yana iya bunƙasa, sauyawa, daidaituwa da canzawa. Amma wannan kuma yana nufin cewa kimiyya ba ta bayar da ilimin ƙarshe ba. Saboda haka ba zai yiwu mutum ya gina rayuwarsa da tsarinsa a kan wannan tushe ba. Don haka ba daidai ba ne a ce kimiyya ilimi ce da ke kafa ma'anar rayuwa, tana bayyana gaskiyar wanzuwar ɗan Adam.

In this respect, the French politician and writer Andre Malraux (died 1976) wrote the novel Man's Fate (French: La Condition humaine, The Human Condition'), which dramatizes the impossibility of finding permanent meaning or humanity, including the remark, “One can communicate even with death .... It’s most difficult, but perhaps that is the meaning of life ..." In addition to this, the traits of scientific method, as Westerners say, are progressivism and proliferation. The implication of this is that all the scientific knowledge is subject to development, evolution, adjustment and change. However, this also means that science does not provide ultimate knowledge. Thus it is not possible for a man to build his life and his systems upon this basis. It is thus wrong to say that science is a knowledge that establishes the meaning of life, explaining the reality of human existence.

Dangane da bangare na biyu, idan muka duba hanyar tunani ta hanyar kimiyya a matsayin tushen tunani, to hanyarta ta lalace. Lalacewarta ta fito ne daga bangarori da dama, daga cikinsu akwai:

As for second the aspect, considering scientific method as a basis of thinking, its methodology is corrupted. Its corruption is from several aspects, some of which are:

Na farko: Hanyar kimiyya wajen samun ilimi hanya ce ta musamman ta bincike, wadda ake samun ingantaccen ilimi game da batun da ake bincike. Tana dogara ne da matakai na musamman: Lura (Observation), Ƙaddamarwa ta hanyar tunani (Induction, wato kafa hasashe), Ragewa (Deduction, wato tsara gwaji), Gwaji (Testing, wato tattara bayanai) da Tantancewa (Evaluation, wato nazarin bayanai da kafa ka'ida). Waɗannan su ne matakan hanyar kimiyya ta gargajiya. Akwai muhawara tsakanin masana falsafa na Yamma game da wanne ne ya fi muhimmanci a farko, lura ko hasashe, da kuma akasin haka. Saboda haka, masu Yamma suna bambanta hanyar ƙaddamarwa (inductive method), wadda ake haɗa jerin lura-lura don samar da ƙa'ida gama-gari, daga hanyar ragewa (deductive method), wadda ita ce hanyar tunani daga magana ɗaya ko fiye (muhimman ƙudurori) zuwa ga ƙarshe mai ma'ana. Duk da haka, hanyar kimiyya ita ce ke ƙayyade yawancin ilimin kimiyyar halitta, kamar ilmin lissafin jiki (physics), sinadarai (chemistry) da ilmin halittu (biology), haka kuma ilimin zamantakewa, ciki har da ilimin al'umma (sociology), ilimin gudanarwa (management science), ilimin siyasa (political science), ilimin halayyar ɗan adam (psychology) da tarihi (history).

First: Scientific method in arriving at knowledge is the specific method of research, achieving true knowledge of a subject that is researched. It is based on specific steps: Observation, Induction (formulation of hypotheses), Deduction (experiment formulation), Testing (data collection) and Evaluation (data analysis and theory formulation). These are the steps of the classical scientific method. There are debates amongst the Western thinkers about the precedence of observation over hypothesis and vice versa. So the Westerners distinguish the inductive method, body of observations is synthesized to come up with a general principle, from the deductive method, the process of reasoning from one or more statements (premises) to reach a logical conclusion. Nonetheless the scientific method determines much of natural science, such as physics, chemistry and biology, as well as social science, including sociology, management science, political science, psychology and history.

Hanyar da ake kira hanyar kimiyya (scientific method) ba ta dace ta zama tushen tunani ga mutum ba. Wannan saboda kafa tushen tunani ga ɗan Adam yana buƙatar ya zama mai samuwa ga dukkan ɗan Adam, don su iya gina tushen tunaninsu baki ɗaya. Amma hanyar kimiyya a zahiri hanya ce mai sarƙaƙiya, wadda ke ƙarƙashin wasu dokoki da sharuɗɗa na musamman, waɗanda ba duk mutane ne za su iya bi ko cika su ba. A zahiri, tunanin kimiyya na iya zama tushen tunani ga wasu mutane da ƙungiyoyi na musamman, amma ba ga talakawa baki ɗaya ba. Idan ilimi ko gaskiya haƙƙin dukkan mutane ne, to dole ne a sa tunani ya samu ga kowa bisa tushe na gama gari, domin kowa ya gina a kansa. Wannan ba haka yake ba a hanyar kimiyya. Fitowar hanyar kimiyya a Yamma da matsayinta a cikin al'umma sun dogara ne da wani yanayi na juyin juya hali na sukar lamiri wanda ya ƙi ilimin coci. Ƙin hakan ya faru ne saboda Coci da malaman addini sun kwace 'yancin mutum na tattaunawa da suka, suka hana shi haƙƙin karɓa ko ƙi da radin kansa.

The method called the scientific method is not fit to be a basis of thinking for man. This is because laying a basis of thinking for humankind necessitates that it must be accessible to all of humanity, so that they can all build a foundation for their thinking. However, the scientific method is in fact a complicated method that is subject to specific laws and conditions, which not all humans can either adhere to or fulfill. Realistically, scientific thinking can be a basis of thinking for particular people and factions, but not for the general masses. If knowledge or reality is the right of all the people, thinking must be made accessible upon a general basis, for everyone to build upon. This is not the case in the scientific method. The emergence of the scientific method in the West and its societal prominence were both based on a revolutionary critical trend that rejected ecclesiastical knowledge. The rejection was because the Church and clergy confiscated individual freedom for discussion and criticism, depriving the right to accept or reject by volition.

Bugu da ƙari, ta hanyar sanya kimiyya a matsayin tushen tunani a Yamma, ta kawar da Coci daga matsayin babban iko wanda dole ne a saurare shi kuma a bi shi. Abin da kimiyya ta samar a matsayin bayani game da duniya da rayuwa, duk da cewa ba kowa ne zai iya fahimta ko ya tsara su ba, sai ya zama wajibi ga kowa ya miƙa wuya gare su. Wannan duk da cewa su hasashe ne kawai waɗanda ba su kai matakin ilimi tabbatacce ba. Ko da an tabbatar da ilimin kimiyya, ba za a iya ɗaukarsa a matsayin cikakken ilimi ba, domin koyaushe yana fuskantar gyara, kwaskwarima da ci gaba. Ta haka ne tunanin Yammacin Turai ya juya daga biyayya ga Coci zuwa biyayya makauniya da bin kimiyya. Har ila yau, wasu daga cikinsu suna ɗaukar kimiyya a matsayin addini, kamar misalin ƙungiyar Scientology. Kimiyya ba ta da amsar ƙarshe game da batun wanzuwar ɗan Adam. Don haka, kimiyya, wadda aka nufa ta 'yantar da mutum a Yamma, ita kanta ta zama sarka.

Moreover, by making science as a basis of thinking in the West, it displaced the Church as a sublime authority that must be heeded and complied. What was provided by science as explanations for the universe and life, even though they are not accessible for all to formulate and comprehend, became obliged upon everyone to submit to. This is even though they are mere hypotheses that have not reached the level of certain knowledge. Even when scientific knowledge is proved, it cannot be considered as ultimate knowledge, for it is always subject to correction, amendment and evolution. This was how the Western thinking turned from submission to the Church to the blind submission and following of science. Moreover, some of them consider science as a religion, with the example of the Scientology cult. Science does not possess the ultimate answer related to the issue of human existence. So, science, which was intended to emancipate man in the West, itself became a shackle.

Na biyu: Hanyar kimiyya an gina ta ne bisa tushen gwaji. Ba zai yiwu ba sai dai a binciki abubuwan da ake iya ji da gani da hannu. Ba ta da wuri a cikin duniyar tunani ko binciken da ya shafi tunani. Dangane da abin da Yammacin duniya ke gani na yaɗa hanyar kimiyya zuwa dukkan ilimi da dukkan fagage na binciken ɗan adam, hakan yana faruwa ne ta hanyar koyi da kwaikwayon ainihin hanyar tunani kanta. Akwai Yammacin duniya da suka yarda cewa hanyar gwaji ba za a iya amfani da ita ga dukkan ilimin ɗan adam ba. Suna bayar da hujja da cewa motsin rai da jin daɗin ɗan adam ba za a iya yin nazarinsu daga mahangar bayanan gwaji ba. Wannan saboda ba abubuwa ne na zahiri da za a iya sanya su a gwajin kimiyya ba. Haka kuma, alaƙar ɗan adam da ke tsara al'umma, tare da bambance-bambance na musamman, ba za a iya yin nazarinta bisa hanyoyin gwaji ba, waɗanda suka dogara da gwajin dakin bincike.

Second: The scientific method is based on the basis of experimentation. It is only possible to research materials that are tangibly sensorial. It has no place within the realm of thoughts or research related to thinking. As for what the West sees of generalizing the scientific method to all the knowledge and all fields of human research, it is by emulation and imitation of the fundamental method of thinking itself. There are Westerners who concede that the empirical method cannot be applied to all human knowledge. They cite that human emotions and sensations cannot be studied from the empirical data perspective. This is because they are not tangible materials that can be subjected to scientific experimentation. Human relationships that shape the society, with specific variations, also cannot be studied according to empirical methods, based on laboratory testing.

Na uku: Hanyar kimiyya ba hanya ce ta samun sakamako tabbatacce ba. Akasin haka, hanya ce mara iyaka kuma mai iya kuskure. Wannan abu ne da aka lura da shi kuma aka amince da shi a binciken kimiyya. Saboda haka, ilimin kimiyya ana siffanta shi da ilimi mai yiwuwa da ci gaba. Tunanin kimiyya yana fuskantar juyin halitta, ci gaba da sauyi. Don haka tunanin kimiyya ba shi da tabbas. Bisa ga haka, hanyar kimiyya ba ta dace a zama tushen tunanin ɗan adam ba, wanda mutum zai iya kafa wanzuwarsa a kansa kuma ya ɗauke shi a matsayin tushen rayuwarsa. Wannan saboda ba ta samar da gaskiya tabbatacciya ba, kuma ba ta bayar da sakamako na ƙarshe game da wanzuwar abubuwa, siffofinsu da mahimmancinsu ba. Ma'ana, ba ta ma samar da hanyar tunani ta asali ba. Idan aka ɗauki hanyar kimiyya a matsayin tushen tunani, zai kai ga raunana ma'anar wanzuwar ɗan adam, har ya rasa ma'anar rayuwa. Hakan zai haifar da rashin fahimta game da mahimmancin wanzuwa, da ruɗani a cikin sanin mutum game da kansa, manufarsa da rawar da yake takawa a rayuwa. Wannan al'amari ne zai girgiza mutum, ya mai da shi kawai halitta marar ma'ana. A takaice, duk da cewa hanyar kimiyya tana da fa'idodinta kuma ɗan adam yana buƙatarta, ba ta dace ta zama tushen tunani ba. Hakan ya kasance ko da yake ta dace da kimiyyar gwaji da wasu fannonin ilimi da za a iya gwada su a dakin gwaje-gwaje.

Thirdly: The scientific method is not of definitive results. Instead, it is indefinite and subject to error. This is the matter observed and agreed upon in scientific research. Therefore, scientific knowledge is described as probabilistic and developing knowledge. Scientific thinking is subjected to evolution, development and change. Thus scientific thinking is not certain. Accordingly, the scientific method is not fit as a basis for human thinking, which man can establish his existence upon and adopt as the basis of his life. This is because it neither provides stable facts nor does it give ultimate results about the existence of things, their characteristics and their essences. It doesn't even provide a fundamental method of thinking. If the scientific method is taken as the basis of thinking, it will lead to the dilution of the concept of human existence, losing the meaning of life. This will result in obscurity in comprehending the essence of existence and confusion within man’s awareness of himself, his objective and his role in life. This is the matter that would shake man, making him a mere absurd being. In short, though the scientific method has its advantages and is needed by man, it is not fit to be a basis of thinking. This is even whilst it is appropriate for empirical sciences and some of the fields of knowledge that can be subjected to laboratory testing.

Hanyar tunani daidai da ya kamata a dauka a matsayin tushen tunani, wadda za ta zama alkalin hukunci kan abubuwa da al'amura, ita ce hanyar hankali ta tunani. Idan aka yi amfani da hanyar hankali yadda ya kamata, ta hanyar isar da gaskiyar da ake ji ta hanyar gabobin jin mutum zuwa kwakwalwa tare da kasancewar bayanai na baya (wadanda ba ra'ayi na baya ko na gaba ba ne), wannan zai fassara gaskiyar, domin yana bada sakamako daidai. Jin gabobi ba ya rabuwa da tunani, sabanin abin da wasu masana falsafar Yamma ke ikirari. Bayanai na baya ba su ne ra'ayoyin da aka rike a baya ba, kamar yadda wasu masana falsafar Yamma ke ikirari. Bayanai na baya su ne abin da ya zama dole ga tunani. Hanyar hankali, ko an bayyana ta daidai ko ba a bayyana ta daidai ba, ita ce hanyar da mutum ke aiki a kanta don yin tunani a matsayinsa na mutum.

The correct method that must be taken as a basis of thinking, making it an arbitrator to judge on things and matters, is the rational method of thinking. If the rational method is utilized correctly by transmitting the sensed reality through sensations to the brain with the presence of previous information (which is neither previous nor subsequent opinion), this will interpret the reality, as it gives the correct results. Sensation is inseparable from thinking, contrary to what some Western thinkers assert. Previous information is not the previously held opinions, as asserted by some Western thinkers. Previous information is the necessary element required for thinking. The rational method, whether it is defined correctly or not, is the method upon which man acts to think as a human,

ya fahimci abubuwa, ya tabbatar da wanzuwarsu, hakikaninsu da siffofinsu. Hanya ce ta tunani da ke samuwa ga kowa, wadda mutane ke ɗauka ta atomatik a cikin fahimtarsu, ganewarsu da yanke hukuncinsu, ko ilimin mutum ya kai matsayi kowane. Hanyar hankali ta dace da dukkan rassan ilimi da fannonin bincike. Saboda haka ta dace da ilimin kimiyyar halitta da ilimin zamantaka. Bugu da ƙari, tana da siffofi guda biyu da ba a samun su a hanyar kimiyya. Hanyar hankali ta bambanta da ikonta na samar da sabbin ra'ayoyi, sabanin hanyar kimiyya wadda ke da ƙarfin gano abubuwa da kai ga ƙarshe. Wannan saboda hanyar kimiyya tana bayyana abin da ke wanzuwa, ba ta kawo abin da babu ba. Tana dogara ne kan abin da ke akwai, ba ta samar da abin da babu. Saboda haka hanyar kimiyya ba ta samar da sabbin ra'ayoyi ba. Siffa ta biyu da hanyar hankali ke da ita ita ce ikonta na bayar da sakamako tabbatacce game da wanzuwar abubuwa. Tana ba mutum gaskiya mai tabbatacciyar hujja don fahimtar ma'anar rayuwarsa, sabanin hanyar kimiyya wadda take da yanayin yiwuwa. Hanyar kimiyya ba ta ba mutum komai face hasashe, wanda ke iya ɗauke da kuskure.

judging upon things, comprehending their existence, reality and characteristics. It is the method of thinking that is accessible to all people, which humans, regardless of their educational level, automatically adopt in their understandings, comprehensions and in passing their udgments. The rational method is suitable for all the branches of knowledge and research fields. Thus it is suitable for natural science as well as social science. Moreover, it has two distinguishing features that are not found in the scientific method. The rational method is distinguished by its ability to generate new ideas, unlike the scientific method, which is characterized by the capacity of discovery and conclusion. This is because the scientific method reveals the existing and it does not offer the non-existent. It is built upon the existing and does not generate the non-existent. Thus the scientific method does not generate new ideas. As for the second distinguishing feature of the rational method, it is the ability of providing definitive results about the existence of things. It provides man with decisive and definitive facts to comprehend the meaning of his life, unlike the scientific method which has a probabilistic nature. The scientific method does not provide man anything but speculations, having the possibility of error.

Za a iya tambaya: ta yaya za a sanya tunani irin na hankali (al-fikr al-aqli) ya zama tunani na asali, tun da an riga an tabbatar a baya cewa hankali (‘aql) mai rauni ne, mai lahani kuma mai iyaka, don haka ba zai iya ayyana abin da yake alheri (khair) ko sharri, da abin da yake kyau (hassan) ko abin ƙyama (qabeeh) ba? Ko kuma ta yaya tunani na hankali zai zama tunanin asali ga mutane, alhali kuwa daga baya aka ce akwai wani Iko banda hankali wanda yake ƙayyade wa mutum abin da ke kawo masa amfani da abin da ke hana cutarwa? Amsar ita ce: Tunani na hankali da kansa shi ne tushen tabbatar da irin wannan Iko wanda yake ƙayyade wa mutum abin da yake alheri ko sharri, abin da yake kyau ko abin ƙyama. Don haka hankali yana tabbatar da cewa akwai Mahalicci a bayan duniya, mutum da rayuwa, wanda ya halicce su duka, kuma shi ne Allah (SWT). Hankali kuma yana tabbatar da cewa mutum halitta ce da ba ta iya samar da tsari da zai shirya dangantakarta da Mahaliccinta. Saboda haka, dole ne akwai Manzo wanda zai isar da Saƙon Mahalicci, yana kafa tsarin da zai tsara dangantaka tsakanin Mahalicci da halitta. Hankali kuma yana tabbatar da rashin iyawar halitta wajen samar da cikakken tsari ba tare da sabani ko rashin daidaito ko bambanci ba, wanda bisa tushensa mutum zai biya buƙatun ilhami da na jiki, cikin mafi kyawun tsari. Saboda haka, daga wannan mahangar, dole ne kuma akwai tsari wanda ba shi da aibi ko sabani wanda Manzo ya isar, wanda Mahalicci yake yarda da shi. Don haka babu sabani tsakanin sanya tunani na hankali ya zama tunani na asali da imani (imaan) mai tabbaci ga Iko wanda shi ne Allah (SWT), wanda yake tsara al'amuran rayuwar mutane, yana ayyana musu abin da yake alheri, sharri, abin da yake kyau da abin ƙyama.

It may be asked: how can the rational method of thinking be made the fundamental thinking, as it has been established previously that the mind (‘aql) is incapable, deficient and limited and so it cannot define what is good (khair) or bad (sharr), and what is pleasant (hassan) or ugly (qabeeh)? Or how can rational thinking be the fundamental thinking for humans, when it is said after that there is a Power other than the mind that determines for man what brings him benefit and what prevents harm? The answer is: Rational thinking is itself the basis to affirm such a Power that determines for a man what is good or bad, what is pleasant or ugly. Thus, the mind confirms that there is a Creator behind the universe, man and life who created them all, and He is Allah (swt). The mind also confirms that man is a creation who is incapable of generating a system to organize his relationship with his Creator. Accordingly, there must be a Messenger who conveys the Message of the Creator, placing the system to organize the relationships between the Creator and the created. The mind also confirms the inability of a creature to generate a complete system without contradiction or disparity or difference, upon whose basis man would satiate his instincts and organic needs, with the finest of arrangements. Accordingly, from this perspective, there must also be a system devoid of imperfection and contradiction conveyed by the Messenger, which the Creator is pleased with. Thus there is no contradiction between making the rational method the fundamental thinking and Imaan (confirmed belief) in the Power Who is Allah (swt), Who organizes the life affairs of humans, defining for them what is good, bad, pleasant and ugly.