Mutum yana rayuwa (yanhaDu) bisa ga abin da yake ɗauke da shi na tunani (fikr) game da mutum, rayuwa da duniya, da kuma dangantakarsu gaba ɗaya da abin da ya gabaci wannan rayuwa da abin da zai biyo bayanta. Saboda haka, domin mutum ya rayu (yanhaD), wajibi ne a canza tunaninsa (fikr) na yanzu gaba ɗaya kuma daga tushe, a samar masa da wani tunani (fikr) daban. Wannan saboda tunani (fikr) ne yake haifar da ra'ayoyi (mafaaheem) game da abubuwa, yana kuma ƙarfafa su. Mutum yana tsara halayensa (sulook) a wannan rayuwa bisa ga ra'ayoyinsa (mafaaheem) game da ita. Don haka, ra'ayoyin mutum (mafaaheem) game da wanda yake so suna tsara halayensa (sulook) zuwa gare shi. Wannan kuwa ya bambanta da halayensa ga wanda yake ƙi, wanda yake riƙe da ra'ayoyin ƙiyayya. Haka nan zai nuna wata halayya daban ga wanda bai sani ba ko kuma bai riƙe wani ra'ayi (mafaaheem) game da shi ba. Saboda haka, halayyar ɗan adam (sulook) tana da alaƙa da ra'ayoyinsa (mafaaheem), kuma idan muna son canza halayyar mutumin da ya lalace (sulook) mu mayar da ita kyakkyawa, wajibi ne a fara canza ra'ayoyinsa (mafaaheem). Allah (SWT) ya ce:

Man revives (yanhaDu) according to what he carries of thought (fikr) about man, life and the universe, and about their relationship, as a whole, with what preceded this life and what comes after it. Hence, in order for man to revive (yanhaD), it is necessary to radically and comprehensively change his current thought (fikr) and generate another thought (fikr) for him. This is because it is the thought (fikr) that generates the concepts about things and consolidates them. Man shapes his behaviour (sulook) in this life according to his concepts (mafaaheem) about it. So, man's concepts (mafaaheem) about a person he likes shapes his behaviour (sulook) towards him. This is in contrast with his behaviour towards a person he dislikes and holds concepts of hatred. Also he will exhibit different behaviour (sulook) towards a person he does not know or holds any concepts (mafaaheem) about. So, human behaviour (sulook) is linked to man's concepts (mafaaheem) and when we wish to change the behaviour (sulook) of the declined man and make it refined, it is imperative to change his concepts (mafaaheem) first. Allah (swt) says:

Allah ba ya canja yanayin wani jama'a har sai sun canja abin da ke cikin kansu. [Ar-Ra’d: 11]

"Allah does not change the circumstances of any people until they have changed what is within themselves." [Ar-Ra’d: 11]

Ta hanyar haifar da tunani (fikr) game da wannan rayuwa ne kawai za a iya canza ra'ayoyin mutum (mafaaheem), domin a kafa daidaitattun ra'ayoyi game da ita. Tunani game da wannan rayuwa ba zai samu haɗin kai mai amfani ba sai an haifar da tunani game da mutum, rayuwa da duniya, da game da abin da ya riga wannan rayuwa da abin da zai biyo bayanta, da alaƙarsa da abin da ke gabanta da abin da ke bayanta. Ana iya cimma wannan ta hanyar ba da cikakkiyar fahimta (al-fikrah al-kulliyah) game da mutum, rayuwa da duniya, domin ita ce tushen tunani (al-qa'idah al-fikriyyah) da duk ra'ayoyi game da wannan rayuwa ke ginuwa a kanta. Ba da wannan cikakken tunani (fikrah) game da waɗannan al'amura ita ce mafita ga babbar matsalar mutum. Da zarar an warware wannan matsala, sauran matsaloli duka an warware su, domin ko dai ƙananan su ne idan aka kwatanta da babbar matsalar, ko kuma sun samo asali daga gare ta. Wannan mafita ba za ta kai ga farfaɗowa (nahDah) ta gaskiya ba, sai dai idan mafita ce ta gaskiya wadda ta dace da fitrar mutum (fitrah) kuma ta gamsar da hankali, don haka ta cika zuciya da natsuwa.

The only way to change man's concepts (mafaaheem) is by generating thought (fikr) about this life in order to set up the correct concepts (mafaaheem) about it. Thought about this life will not be productively consolidated unless the thought about man, life and the universe and about what preceded this life as well as what comes after this life, and its relationship with what is before and after it, is generated. This can be achieved by giving the comprehensive idea (al-fikrah al kulliyah) about man, life and the universe, because it is the intellectual basis (al-qa 'idah al-fikriyyah) upon which all ideas about this life are built. Giving this comprehensive thought (fikrah) about these matters is the solution to man's greatest problem. Once this problem is solved all other problems are solved, because they are either partial compared to the main problem or branch from it. This solution wouldn't lead to the correct revival (nahDah), unless it is a true solution which is compatible with man's innate nature (fitrah) and convinces the mind and thus fills the heart with tranquillity.

Ba za a iya kaiwa ga ingantaccen mafita ba sai ta hanyar tunani mai haske (al-fikr ul-mustaneer) game da duniya, mutum da rayuwa. Saboda haka, duk wanda ke marmarin farfadowa (nahDah) kuma yake bin tafarkin ɗaukaka (ruqiy), dole ne da farko ya warware wannan matsala ta hanya madaidaiciya, ta hanyar amfani da tunani mai haske (fikr). Wannan mafita ba komai ba ce face al-'aqeedah, wadda ke aiki a matsayin tushen tunani (al-qa 'idah al-fikriyyah) da ake gina kowane cikakken tunani game da halayen mutum da tsarin wannan rayuwa a kansa.

The true solution cannot be reached except through the enlightened thought (al-fikr ul-mustaneer) about the universe, man and life. Consequently, those who yearn for revival (nahDah) and pursue the path of elevation (ruqiy), must first solve this problem in a correct manner by utilising enlightened thought (fikr). This solution is none other than the ‘aqeedah which serves as the intellectual basis (al-qa 'idah al-fikriyyah) upon which every detailed thought about man's behaviour and the systems ofthis life are built.

Islam ta magance babbar matsalar nan, kuma ta warware ta ta hanyar da ta dace da yanayin ɗan Adam (fitrah), ta gamsar da hankalinsa, kuma ta cika zuciyarsa da natsuwa. Islam ta sanya karɓar wannan mafita da hankali ya zama sharaɗi na shiga addinin. Saboda haka, Islam an gina ta ne a kan tushe guda ɗaya, watau 'aqeedah, wadda ta tabbatar da cewa bayan ɗan Adam, da rayuwa, da duniya, akwai Mahalicci (khaaliq), wanda ya halicce su duka, kuma ya halicci komai: Shi ne Allah. Wannan Mahalicci ya halicci komai daga babu ('adam). Wajibin wanzuwarsa (wajib ul-wujood) ne, kuma ba a halicce Shi ba - in ba haka ba, ba zai zama Mahalicci ba. Kasancewarsa Mahalicci yana sa dole ne ya zama ba a halicce Shi ba, kuma wanzuwarsa wajibi ne, domin dukan abubuwa sun dogara da Shi wajen wanzuwarsu, shi kuwa baya dogara da kowane abu.

Islam addressed the greatest problem and solved it in a manner that agrees with man's nature (fitrah), convinces his mind, and fills his heart with tranquillity. Islam made the rational acceptance of this solution a condition for embracing it. Therefore, Islam is built upon one basis, i.e. the ‘aqeedah, which states there is behind man, life and the universe a creator (khaaliq), who created all of them and created everything: He is AllahThis Creator created everything out of nothing ('adam). His existence is indispensable (wajib ul-wujood) and He is not created - otherwise, He wouldn't be a Creator. The fact that He is a Creator makes it necessary that He is not created and that His existence is indispensable, because all things depend for their existence on Him and He does not depend on anything.

Dalilin da ya sa abubuwa dole su sami mahalicci shi ne saboda abubuwan da hankalin mutum yake iya fahimta, wato mutum, rayuwa, da duniya, duk suna da iyaka, rauni, rashin cikakkiya, kuma suna buƙatar wani abu banda kansu. Mutum yana da iyaka, domin yana girma ta kowane fanni zuwa wani matsayi da ba zai iya wucewa ba, saboda haka yana da iyaka. Rayuwa tana da iyaka, domin tana bayyana ne kawai a cikin mutane daya-daya, kuma abin da gabobin jiki ke gani shi ne tana ƙarewa tare da mutum, saboda haka tana da iyaka. Duniya tana da iyaka, domin ita ce jimlar halittun sama, kowane jiki kuma yana da iyaka; jimlar abubuwa masu iyaka kuma a bayyane take cewa iyakantacciya ce. Don haka, mutum, rayuwa, da duniya tabbas suna da iyaka. Idan muka yi tunani a kan abu mai iyaka, sai mu ga cewa ba shi ne azali ba (wanda babu farko ko ƙarshe), in ba haka ba da ba zai zama mai iyaka ba, don haka dole ne wani abu ne ya halicce shi, wanda shi ne Mahaliccin mutum, rayuwa, da duniya. Wannan Mahalicci, ko dai wani ne ya halicce shi, ko kuma ya halicci kansa, ko kuma shi azali ne (wanda babu farko ko ƙarshe) wanda wajibi ne ya kasance. Ba gaskiya ba ne cewa wani ne ya halicce shi, domin hakan zai sa ya zama mai iyaka. Haka kuma ƙarya ne cewa ya halicci kansa, kuma ba za a iya ɗaukar sa a matsayin Mahalicci ta hanyar hankali ba. Game da kasancewar ya halicci kansa, sakamakon hakan shi ne ya halicci kansa kuma yana halittar kansa a lokaci guda. Wannan kawai abu ne maras ma'ana. Saboda haka, Mahalicci dole ne ya zama azali (wanda babu farko ko ƙarshe) wanda kasancewarsa wajibi ne. Shi ne Allah (SWT).

The reason that things must have a creator, is because the things which are comprehensible by the mind that is man, life, and the universe, are limited, weak, imperfect, and are in need for something other than themselves. Man is limited, because he grows in every aspect to a certain limit that he cannot surpass, so he is limited. Life is limited, because it manifests itself only in individuals, and what is noticed by the senses is that it is concluded with the individual, thus it is limited. The universe is limited, because it is the sum of celestial bodies, and each body is limited; and the sum of limited things is self-evidently limited. Thus, man, life, and the universe are definitely limited. When we ponder on the limited (thing), we see that it is not azali (eternal - limitless), otherwise it would not have been limited, and therefore, it must be created by something else, which is the Creator of man, life and the universe. This Creator, is either created by someone else, creator of himself, or azali (eternal - limitless) whose existence is indispensable (wajib ul-wujood). It is absolutely false that he is created by someone else, because he would then be limited. It is also false that he is the creator of himself and could not be rationally considered as the Creator. As for being self-created, the ramification of which would be he is created by himself and creating himself simultaneously. This is simply absurd. Hence, the creator must be azali (eternal - limitless) whose existence is indispensable. He is Allah (swt).

Duk wanda yake da hankali zai iya fahimta daga abubuwan da ake iya ji da gani cewa suna da Mahalicci. Wannan saboda abin da ake lura da shi a cikinsu duka shi ne cewa suna da lahani, rauni da dogaro ga wasu, don haka tabbas an halicce su. Saboda haka, ya isa a jawo hankali zuwa kowane abu a cikin sararin duniya, rayuwa da mutum domin a kammala daga hakan kasancewar Mahalicci kuma Mai tsarawa. Don haka, kallon kowane jiki na sama a cikin duniya, tunani a kan kowane bangare na rayuwa, ko fahimtar kowane fanni na mutum, yana nuna tabbas kasancewar Allah (SWT). Saboda haka, muna ganin Alkur'ani yana jawo hankali zuwa waɗannan abubuwa kuma yana umurtar mutum ya yi tunani a kansu, da abubuwan da ke kewaye da su, da abin da ya shafe su, kuma ya kammala daga tunaninsa kasancewar Allah (SWT). Ta haka mutum yakan ga yadda abubuwa ke bukatar wasu abubuwa, sai ya kammala tabbas daga wannan kasancewar Allah (SWT), Mahalicci. Akwai ɗaruruwan ayoyin Alkur'ani da ke bayyana wannan ma'ana. A cikin surar Aali-Imraan, Allah (SWT) ya ce:

Anyone who has the mental faculty can comprehend from things that can be sensed that they have a creator. This is because what is noticed in all of them is that they are imperfect, weak and dependent, so they are definitely created. Therefore, it is sufficient to draw one's attention to anything in the universe, life and man to conclude from that the existence of the Creator and Organiser. Hence, looking at any celestial body of the universe, contemplating upon any facet of life, or comprehending any aspect of man, indicates definitely of the existence of Allah (swt). Therefore, we see that the Qur’an draws attention to these things and instructs man to ponder upon them, their surroundings, and what is related to them, and to conclude from his pondering the existence of Allah (swt). Thus man looks at things how they are in need of other things, so he definitely concludes from this the existence of Allah (swt), the Creator. There are hundreds of Qur’anic ayat expressing this meaning. In surat Aali-Imran, Allah (swt) says:

"Ku duba! Lallai a cikin halittar sammai da ƙasa da kuma canjawar dare da rana, akwai alamu ga mutane masu hankali." [Aali-Imran: 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." [Aali-Imran: 190]

da kuma a cikin Suratu Ar-Rum,

and in surat ar-Rum,

Kuma daga cikin ayoyinsa akwai halittar sammai da kasa, da bambancin harsunanku da launukanku. Lallai a cikin wannan akwai ayoyi ga mutane masu ilimi. [Ar-Rum: 22]

"And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Behold! herein indeed are signs for men of knowledge." [Ar-Rum: 22]

da kuma a cikin Suratul Ghashiya,

and in surat al-Ghashiya,

"Shin ba sa duba raƙuma, yadda aka halicce su ba! Da sama, yadda aka ɗaga ta ba! Da duwatsu, yadda aka kafa su ba! Da ƙasa, yadda aka shimfiɗe ta ba!" [Al-Ghashiya: 17-20] da kuma a cikin surar At-Tariq,

"Will they not look at the camels, how they are created! And the heaven, how it is raised! And the mountains, how they are set up! And the earth, how it is spread!" [Al-Ghashiya: 17-20] and in surat at-Tariq,

"To haka mutum ya yi tunani, daga abin da aka halicce shi. An halicce shi ne daga ruwa mai tsiyayewa, wanda ke fitowa daga tsakanin ƙashin baya da hakarkari." [At-Tariq: 5-7]

"So let man reflect, from what he is created. He is created from a gushing fluid, that is issued from between the loins and ribs." [At-Tariq: 5-7]

kuma a cikin Suratul Baqarah,

and in surat al-Baqarah,

Lura! A cikin halittar sammai da ƙasa, da bambancin dare da rana, da jiragen ruwa da ke tafiya a teku da abin da ke amfanar mutane, da ruwan da Allah ke saukarwa daga sama, wanda ta haka yake rayar da ƙasa bayan mutuwarta, kuma yake yaɗa dabbobi iri-iri a cikinta, da kuma a cikin tsara iskoki, da gizagizai masu biyayya tsakanin sama da ƙasa, akwai alamu (na mulkin Allah) ga mutanen da ke da hankali. [Al-Baqarah: 164]

" Behold! 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." [Al-Baqarah: 164]

Haka kuma akwai ayoyi masu yawa da ke kira ga mutum da ya yi tunani sosai game da abubuwa da kewayensu da duk abin da ke da alaƙa da su, ta yadda zai kai ga ƙarshe cewa akwai Mahaliccin, Mai tsarawa. Don haka imani da Allah yana tabbata sosai ta hanyar hankali da hujja bayyananna.

In addition, there are so many ayat that call upon man to ponder deeply upon things and their surroundings and that which is related to them, thereby concluding from that the existence of the Creator, the Organiser. Thus belief in Allah is firmly established through reason and clear evidence.

Hakika imani da Mahaliccin, dabi'a ce ta kowane ɗan Adam. Duk da haka, irin wannan imani na dabi'a yana zuwa ne ta hanyar motsin zuciyarsa, hanyar da ba ta kai ga sakamako abin dogaro ba, ko kwanciyar hankali idan aka bar ta kawai. Motsin zuciya (wijdaan) sau da yawa yakan ƙara tunani na tatsuniya da marasa tushe a kan imanin asali. Waɗannan abubuwan da ba su da hujja a cikin imani suna sa mutum ya ƙara ɓacewa daga imani daidai, su jefa shi cikin Kufr da kafirci. Bautar gumaka, camfe-camfe da tatsuniyoyi ba komai ba ne face sakamakon kuskuren amfani da motsin zuciya. Saboda haka, Musulunci bai bar motsin zuciya a matsayin kaɗai hanyar imani ba, domin kada a danganta wasu siffofi masu sabawa Ubangiji, ko a ɗauka cewa Allah ya bayyana cikin abubuwan zahiri, ko a yi tunanin cewa ana iya kusantar Shi ta hanyar bautar abubuwan zahiri, wanda hakan zai kai ga Kufr ko shirka, ko ga ruɗi da camfe-camfe, duk waɗannan kuwa imani na gaskiya yana ƙyamatarsu. Shi ya sa Musulunci ke tilasta amfani da hankali tare da motsin zuciya, kuma ya wajabta wa Musulmi yin amfani da hankalinsa wajen imani da Allah, kuma ya haramta taqlidi a cikin akida. Saboda haka, Musulunci ya sanya hankali ya zama alƙali a cikin imani da Allah, kuma ya haramta taqlidi a cikin akida. Allah yana cewa:

Indeed, belief in the Creator, is natural in every human being. However such innate belief comes through his emotions, a path that neither leads to trustworthy results nor to stability if left alone. The emotions (wijdaan) often add mythical and unfounded ideas to the original belief. These unwarranted elements of belief cause one to further stray from the correct belief and catapults one into Kufr and infidelity. Idolatry, superstitions, and mythology are but a result of mistakes of using emotions. Therefore, Islam does not leave the emotions as the only way to belief, so as not to ascribe certain attributes contradictory to deity, or to consider Allah incarnated in material substances, or to perceive the possibility of drawing closer to Him through worshipping material objects thus, leading to Kufr or shirk, or to delusions and superstitions all of which are renounced by true iman. That is why Islam compels the use of the mind with the emotions and obliges the Muslim to use his mind to believe in Allah and forbids imitation in ‘aqeedah. Therefore, Islam assigned the mind as the arbitrator in iman in Allah and forbids imitation in ‘aqeedah. Allah, says:

Ku duba! Lalle ne, a cikin halittar sammai da ƙasa, da sauyawar dare da rana, waɗannan alamu ne ga masu hankali. [Aali-Imran: 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." [Aali-Imran: 190]

Saboda haka ya wajaba (waajib) ga kowane Musulmi ya sa imaninsa ya samu ne daga tunani, nazari da kuma zurfafa tunani, ya kuma sanya hankalinsa ya zama alkali na ƙarshe a cikin imani da Allah (SWT). Kiran da ake yi na a yi zurfin nazari a cikin halitta domin a fahimci dokokinta, a kuma shiryu zuwa imani da Mahaliccinta, an maimaita shi a cikin Alƙur'ani sau ɗaruruwa a cikin surori daban-daban, dukkansu an karkata su ne ga ƙarfin hankalin mutum, suna kiransa ya yi tunani sosai ya kuma yi bincike, domin imaninsa ya dogara ne a kan hankali da hujja bayyananniya, kuma yana gargadinsa kada ya karɓi abin da ya tarar da iyayensa suna yi ba tare da ya bincika ba, ba tare da ya yi nazari a kansa ba, kuma ba tare da ya tabbatar da gaskiyarsa da kansa ba. Wannan ita ce imanin da Musulunci ya yi kira zuwa gare shi, ba kuwa imanin nan da ake kira imanin tsoffin mutane ba. Imani ne na mutum mai haske, mai tabbatacciyar yarda, wanda ya bincika ya kuma yi tunani har ya kai ga tabbataccen yakini a kan wanzuwar Allah (SWT) ta hanyar tunani da nazari.

Therefore it is obligatory (waajib) upon every Muslim to make his belief (Iman) result from, thinking, study and contemplation and to make his mind the absolute arbitrator in the belief (Iman) in Allah (swt). The call to look deeply in the universe so as to understand its laws and to be guided to the iman in its Creator is repeated in the Qur'an hundreds of times in its different surah, all of which are directed to man's intellectual faculty, inviting him to think deeply and to ponder so as his iman be based upon reason and clear evidence, and warning him not to adopt what he found his forefathers doing without investigating it, scrutinizing it, and being personally confident of its correctness. This is the iman which Islam called for, and not the so called faith of the old (people). It is the faith of the enlightened and absolutely assured person who searched and contemplated until he came through contemplation and thinking to the assured conviction in the existence of Allah (swt).

Duk da wajibcin amfani da hankali wajen isa ga imani daidai ga Allah (SWT), mutum ba zai iya fahimtar abubuwan da ke bayan iyakokin hankalinsa da gabobin jikinsa ba. Wannan ya faru ne saboda hankalin mutum yana da iyakoki da ba zai iya ketarewa ba, ko da yaya ya bunƙasa ya girma, don haka ikonsa na fahimta yana da iyaka. Saboda haka, hankali zai gaza wajen fahimtar zatin Allah (SWT), domin Shi ya fi mutum, rayuwa da duniya, kuma hankalin ɗan adam ba zai iya fahimtar abin da ya fi mutum ba. Don haka hankalin ɗan adam ba ya iya fahimtar zatin Allah (SWT). Bai kamata a ce ta yaya mutum zai yi imani da Allah da hankalinsa, alhali hankalinsa ba zai iya fahimtar zatin Allah (SWT) ba. Wannan saboda imani (iman) ya ƙunshi imani da wanzuwar Allah (SWT), wanda ake fahimtar wanzuwarsa ta wanzuwar halittunSa, watau duniya, mutum da rayuwa. Waɗannan halittu suna cikin iyakokin abin da hankali zai iya fahimta, don haka mutum ya fahimce su; kuma daga fahimtar su, mutum ya fahimci wanzuwar mahaliccin (waɗannan abubuwa) wanda shi ne Allah (SWT). Saboda haka, imani da wanzuwar Allah yana da hujja kuma yana cikin iyakar ikon tunanin mutum. Wannan kuwa ya bambanta da zatin Allah (SWT), wanda ba zai yiwu a fahimce shi ba, domin Shi ya fi mutum, rayuwa da duniya, don haka ya fi ƙarfin kowane hankali. Hankali ba zai iya fahimtar abin da ke bayan iyakokinsa ba, saboda iyakar da yake da ita ta asali. Wannan iyakancewa ya kamata ya zama ɗaya daga cikin abubuwan da ke ƙarfafa imani, ba tushen shakka da kokwanto ba. Bugu da ƙari, tun da imaninmu ga Allah (SWT) ana kaiwa gare shi ta hankalinmu, fahimtarmu game da wanzuwarSa cikakkiya ce. Tun da jin wanzuwarSa yana da alaƙa da hankali, jin wanzuwarSa tabbatacce ne gaba ɗaya. Don haka wannan yana haifar da cikakkiyar fahimta da tabbataccen ji na dukkan siffofin Allah masu girma da ke da alaƙa da Mahalicci. Duk wannan yana tabbatar mana cewa ba za mu iya fahimtar hakikanin Allah (swt) ba, duk da cikakken imanin da muke da shi a gare Shi. Saboda haka, dole ne mu mika wuya ga duk abin da Ya sanar da mu game da shi, wanda hankali ba zai iya fahimta ko ya kai ga fahimtarsa ba. Wannan saboda rashin iyawar hankalin ɗan adam ta dabi'a, bisa ma'aunansa na dangi da iyaka, wajen fahimtar abin da ya wuce shi; domin fahimtar hakan yana bukatar ma'auni marasa iyaka da cikakku, al'amuran da mutum ba shi da su, kuma ba zai iya samunsu ba. Dangane da hujjar bukatar Manzo ﷺ, an tabbatar da cewa Allah (swt) ne ya halicci mutum, kuma addini yana cikin dabi'arsa (fiɗra), domin yana daga cikin abubuwan da ke cikin halittarsa. Don haka, mutum a dabi'ance yana girmama Mahaliccinsa, kuma wannan girmamawa tana nufin ibada, wadda ita ce dangantakar da ke tsakanin mutum da Mahaliccinsa. Barin wannan dangantaka ba tare da tsari ba zai kai ga tashin hankali da bautar wani ban da Mahalicci. Saboda haka, wajibi ne a tsara wannan dangantaka da tsari daidai, wanda ba zai iya fitowa daga mutum ba, domin ba zai iya fahimtar yanayin Mahalicci ba don kafa wannan dangantaka tsakaninsa da Mahalicci. Don haka, wannan tsari dole ne ya fito daga Mahalicci. Tun da Mahalicci ne zai isar da wannan tsari ga mutum, to dole ne a sami Manzanni ﷺ da za su isar wa mutane addinin Allah (swt).

Wani ƙarin shaida da ke nuna bukatar mutane ga Manzon Allah (saw) ita ce cewa biyan buƙatun ilhami da na jiki na ɗan adam wajibi ne. Idan aka bar wannan biyan ba tare da tsari ba, zai kai ga biyan buƙatu mara kyau da karkata, kuma hakan zai haifar da wahalar ɗan adam. Saboda haka, wajibi ne a sami tsarin da zai tsara ilhami da buƙatun jiki na ɗan adam. Wannan tsarin ba daga ɗan adam yake ba, domin fahimtarsa game da tsara ilhami da buƙatun jiki tana iya samun sabani, bambance-bambance, gaba da juna, kuma yanayin rayuwarsa yana tasiri a kanta. Don haka idan aka bar wannan tsari ga ɗan adam, tsarin zai kasance cikin sabani, bambance-bambance da gaba da juna, kuma hakan zai kai ga wahalar ɗan adam. Saboda haka, wannan tsarin dole ne ya fito daga Allah (swt).

Further evidence of the peoples need for Messenger (saw)s is that the satisfaction of man's instincts and organic needs is a necessity. If this satisfaction were left without a system it would lead to an erroneous and abnormal fulfilment and thus result in man's misery. Therefore, it is necessary to have a system to organise man's instincts and organic needs. This system does not come from man, because his understanding of the organisation of man's instincts and organic needs is liable to disparity, differences, contradiction and is influenced by the environment in which he lives. Thus if this organisation was left to man, the system would be liable to disparity, differences and contradiction and would lead to man's misery. Therefore, this system must come from Allah (swt).

Dangane da hujjar cewa Alƙur'ani littafi ne da Allah (SWT) ya saukar, an sani sarai cewa Alƙur'ani littafi ne na Larabci wanda Muhammad ﷺ ya isar. Don haka, ko dai daga Larabawa ne, ko daga Muhammad ﷺ ne, ko kuma daga Allah (SWT) ne, kuma ba zai yiwu ya kasance daga wani banda waɗannan uku ba, tun da yake Larabci ne a harshe da salo.

As for the proof that the Qur'an is revealed by Allah (swt), it is well known that the Qur'an is an Arabic book conveyed by Muhammad (saw) . Thus, it is either from the Arabs, from Muhammad (saw), or from Allah (swt), and it is not possible that it be from any other except these three since it is Arabic in language and style.

Yana da ƙarya a ce Alƙur'ani ya fito daga Larabawa saboda ya ƙalubalance su su kawo wani abu irinsa. "Ka ce: ku kawo surori goma irinsa." [Hud: 13]

It is false to say that the Qur'an comes from the Arabs because it challenged them to bring forth anything similar to it. "Say, bring ten surahs like unto it." [Hud: 13]

Ka ce: "Ku kawo surah guda irinta." [Yunus: 38]

"Say, bring one surah like unto it." [Yunus: 38]

Sun yi ƙoƙarin kawo irinsa amma sun kasa yin hakan. Saboda haka, wannan littafi ba maganar mutane ba ce, domin sun kasa kawo irinsa, duk da cewa ya ƙalubalance su, kuma sun yi ƙoƙarin kawo irinsa. Haka kuma ba gaskiya ba ne a ce daga Muhammad ﷺ ya ke, tun da Muhammad ﷺ yana cikin Larabawa, kuma duk tsayin basirarsa, mutum ne kuma memba ne na al'ummarsa da ƙabilarsa. Tun da Larabawa da kansu sun kasa kawo irinsa, haka ma ya shafi Muhammad ﷺ, Balarabe, cewa ba zai iya kawo irinsa ba. Don haka, ba daga gare shi yake ba. Bugu da ƙari, Muhammad ﷺ ya bar ahadisai sahihai da mutawatirai, waɗanda sahihancinsu ba shi da shakka. Idan aka kwatanta kowane ɗaya daga cikin waɗannan ahadisai da wani aya ta Alƙur'ani, babu kamanni a tsakaninsu ta fuskar salo. Yana karanta aya da aka saukar, yana kuma faɗin hadisi a lokaci guda, duk da haka akwai bambanci a tsakaninsu ta fuskar salo. Duk lokacin da wani mutum ya yi ƙoƙarin sauya maganarsa, za ta ci gaba da kama da salonsa, domin tana ɗauke da shi. Tun da babu kamanni tsakanin hadisi da aya ta fuskar salo, Alƙur'ani ba maganar Muhammad ﷺ ba ce ko kaɗan. Baya ga haka, babu ɗaya daga cikin Larabawa, waɗanda suka fi sanin salon harshen Larabci, da ya yi iƙirarin cewa Alƙur'ani maganar Muhammad ﷺ ce, ko kuma cewa yana kama da maganarsa. Abin da kawai suka yi iƙirari shi ne cewa Muhammad ﷺ ya kawo shi daga wani matashin Kiristan mai suna Jabr. Allah (SWT) ya karyata abin da suka ce, ya kuma ce:

They tried to bring the like of it but they failed to do so. Hence, this book is not of their speech because they were unable to bring the like, of it, though it challenged them, and they tried to bring the like of it. It is also false to say that it is from Muhammad (saw) , since Muhammad (saw) is one of the Arabs, and whatever the height of his genius, he is a human being and a member of his community and nation. Since the Arabs themselves had failed to bring the like of it, this also applies to Muhammad (saw) , the Arab, that he could not bring the like of it. Thus, it is not from him. Moreover, Muhammad (saw) has left saheeh ahaadeeth and mutawaatir ahaadeeth, whose authenticity is beyond doubt. If any of these ahaadeeth were to be compared with any verse of the Qur'an, there would be no similarity between them in style. He (saw) used to utter the revealed verse and say the hadeeth at the same time and yet there is a difference between them in style. Whenever any man attempts to diversify his speech, it will remain similar in style, because it is a part of him. Since there is no similarity between the hadeeth and the verse in style, the Qur'an is absolutely not Muhammad (saw) speech. Besides this, none of the Arabs, who were the most versed with the styles of the Arabic speech, alleged that the Qur'an is Muhammad (saw) speech, or that it is similar to his speech. The only thing that they claimed was that Muhammad (saw) had brought it from a Christian youth called Jabr. Allah (swt) refuted what they claimed and said:

Mun sani lalle cewa suna cewa wani mutum ne ke koya masa. Harshen wanda suke nuni da shi a mugunta ba shi da kyau baƙon harshe ne, alhali wannan kuwa Larabci ne, tsantsa kuma bayyananne. [An-Nahl: 103]

"We know indeed that they say it is a man that taught him. The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear." [An-Nahl: 103]

Tun da an tabbatar cewa Alkur'ani ba maganar Larabawa ba ce, kuma ba maganar Muhammad ﷺ ba ce, to lallai maganar Allah (SWT) ce, kuma saboda haka mu'jiza ce ga wanda ya kawo ta.

Since it is proved that the Qur'an is neither the speech of the Arabs nor the speech of Muhammad (saw) , it is definitely the speech of Allah (swt), and consequently it is a miracle for the one who brought it.

Saboda Muhammad ﷺ ya kawo Alkur'ani, kuma Alkur'ani magana ce ta Allah (SWT) da dokarSa ta shari'a, kuma saboda babu wanda yake kawo shari'ar Allah (SWT) sai Annabawa da Manzanni, to saboda haka Muhammad ﷺ tabbas annabi ne kuma manzo ne, ta hanyar hujja ta hankali.

Because Muhammad (saw) brought the Qur'an, and the Qur'an is the speech of Allah (swt) and His divine law, and because no one brings Allah's (swt) Shari’ah (law) except the Prophets and the Messenger (saw)s, then accordingly Muhammad (saw) must definitely be a prophet and Messenger (saw), by rational proof.

Wannan hujja ce ta hankali (ta tunani) don imani da Allah (SWT) da kuma saƙon Muhammadu ﷺ, da kuma cewa Alƙur'ani maganar Allah (SWT) ce.

This is an intellectual proof for the iman in Allah (swt) and in the message of Muhammad (saw), and that the Qur'an is the speech of Allah (swt).

Saboda haka, imani da Allah (swt) yana zuwa ta hanyar hankali, kuma wannan imani dole ne ya kasance ta hanyar hankali. Don haka, ya zama tushen da imani da dukkan al'amuran da suka fi karfin hankulanmu, da dukkan abin da Allah (swt) ya sanar da mu, ake gina su a kai. Wannan saboda mun yi imani da Allah (swt), Wanda Yake da siffofin ubangiji, dole ne mu yi imani da duk abin da Ya sanar da mu, ko an fahimce shi da hankali ko kuma ya fi karfin tunanin hankali, kawai saboda Allah (swt) ne ya sanar da mu. Dole ne mu yi imani da Ranar Tashin Kiyama (ba'ath), da Aljanna (jannah) da Wuta (naar), da lissafi (hisaab) da azaba ('adhaah), da mala'iku (malaaikah), da aljanu, da shaidanu da duk sauran abubuwan da Alkur'ani ko hadisi mutawatir suka ambata. Wannan imani, duk da cewa yana zuwa ta hanyar ruwaya da ji (na nassi), asalinsa na hankali ne, domin an tabbatar da asalinsa ta hanyar hankali. Saboda haka, akidar Musulmi dole ne ta dogara da hankali ko kuma da abin da asalinsa ya tabbata ta hanyar hankali. Don haka, Musulmi ya wajaba ya yi imani ne kawai da abin da aka tabbatar da shi ta hanyar hankali ko ta nassoshi tabbatattu kuma bayyanannu, wato abin da Alkur'ani da hadisi mutawatir suka tabbatar. Duk abin da ba a tabbatar da shi ta waɗannan hanyoyi biyu ba: hankali da nassin littafi da hadisi tabbatacce, an haramta yin imani da shi, domin ba a kamata a karɓi akidu sai da yaqini.

Consequently, the iman in Allah (swt) comes through the rational way and this iman must be by the rational way. Thus, as such, it becomes the basis upon which the iman in all matters beyond our senses and in all of that which Allah (swt) informed us is built. This is because we believe in Allah (swt), Who has the divine attributes, we must definitely believe in everything that He has informed us of, whether it is mentally comprehended or it is beyond the minds capability, simply because Allah (swt) informed us of it. We must believe in the Day of Resurrection (ba'ath), in paradise (jannah) and hell (naar), in reckoning (hisaab) and punishment ('adhaah), in angels (malaaikah), in jinn, in ShayaaTeen and all others that the Qur'an or a hadeeth mutawaatir have mentioned. This iman, though it is through narration and hearing (textual) it is originally rational, because its origin was proven by the mind (intellect). Therefore, the Muslim's ‘aqeedah must depend on the mind or on that whose origin is proven through the mind. Thus, Muslims must believe only in what is proven intellectually through the rational way or the definite and decisive texts, that is, what is proven by the Qur'an and the hadeeth mutawaatir. Anything not proven through these two methods: the mind and the text of the book and of the definite hadeeth is prohibited to believe in, because creeds (a'qaaid) should not be taken except with certainty (yaqeen).

Saboda haka, dole ne a sami imani da abin da yake gabanin wannan rayuwa, wato Allah (swt), da abin da yake bayanta, wato Ranar Tashin Kiyama. Tun da umarnin Allah (swt) ne ke samar da alaka tsakanin rayuwar duniya da abin da ya gabace ta, baya ga alakar halitta; kuma lissafin ayyukan mutum a wannan rayuwa shi ne alakar abin da ke bayan rayuwar nan da ita, baya ga alakar Ranar Hisabi, to ya kamata a sami alaka tsakanin wannan rayuwa da abin da ya gabace ta da abin da zai biyo bayanta. Haka kuma, al'amarin mutum a wannan rayuwa dole ne ya takaita ga wannan alaka. A takaice dai, dole ne mutum ya bi tafarkinsa a wannan rayuwa bisa tsarin Allah (swt), kuma dole ne ya yi imani cewa zai yi masa hisabi kan ayyukansa a Ranar Alkiyama.

Therefore, there must be iman in what is before this life, which is Allah (swt), and in what is after it, which is the Day of Resurrection. Since the commands of Allah (swt) constitute the relationship of the life of this world with what is before it, besides the relationship of creation; and the reckoning of ones deeds in this life is the relationship of what is after this life with this life, in addition to the relationship of the Day of Judgement, then there should be a relationship between this life with that which is before it and that which will be after it. Furthermore man's situation in this life must be restricted to this relationship. In other words, man must proceed in this life in accordance with Allah's (swt) systems, and must believe that He will account him on his deeds on the Day of Judgement.

Ta hanyar wannan tattaunawa, an kafa tunani mai haske game da abin da ke bayan mutum, rayuwa da duniya, da kuma abin da ke gabanin wannan rayuwa da abin da ke bayanta, da cewa yana da alaka da abin da ke gabaninta da abin da ke bayanta. Don haka, babbar matsalar nan an warware ta gaba ɗaya ta hanyar akidar Musulunci.

By this discussion, the enlightened thought has been established concerning what is beyond man, life and the universe and about what is before this life and what is after it, and that it has a relationship with what is before it and what is after it. Thus, the greatest problem has been completely solved by the Islamic ‘aqeedah.

Da zarar mutum ya kai ga wannan mafita, sai ya koma zuwa tunani game da rayuwar duniya, domin kafa ra'ayoyi masu inganci da amfani a kanta. Wannan mafita ita ce tushen da akidar da ke zama hanyar farfado da al'umma (nahDah) ke ginuwa a kanta. Haka kuma ita ce tushen wayewar (haDarah) wannan akida, tushen da tsarinta ke fitowa daga gare shi, kuma tushen da kafa ƙasarta ke dogara a kansa. Don haka, tushen da Musulunci ke kafuwa a kansa, duka ta fuskar fikra da tsari, shi ne akidar Musulunci.

Once man has reached this solution, he can move to the thought about the life of this world and to establish sound and productive concepts about it. This solution becomes the basis upon which the ideology, which serves as the way of revival (nahDah) is built. It is also the basis upon which the civilisation (haDarah) of this ideology rests, the basis from which its systems emanate, and the basis upon which its state is established. Thus, the basis upon which Islam is established, both the idea (fikrah) and method (tareeqah), is the Islamic ‘aqeedah.

Ya ku waɗanda suka yi imani! Ku yi imani da Allah da ManzonSa ﷺ, da Littafin da Ya saukar wa ManzonSa ﷺ, da kuma Littafin da Ya saukar tun a baya. Duk wanda ya kafirta da Allah, da MalaikunSa, da LittattafanSa, da ManzanninSa, da Ranar Lahira, to lallai ya ɓace ɓata mai nisa. [An-Nisa: 136]

"O you who believe! Believe in Allah and His Messenger (saw), and the Book which He sent to His Messenger (saw) and the Book which He sent to those before (him). Any who denies Allah, His Angels, His Books, His Messenger (saw)s, and the Day of Judgement, has gone far, far astray." [An-Nisa: 136]

Bayan an tabbatar da wannan, kuma imani da shi ya zama wajibi, dole ne kowane Musulmi ya yi imani da Shari'ar Musulunci baki daya, domin ta zo ne a cikin Alkur'ani mai girma, Manzon Allah ﷺ ne ya isar da ita, in ba haka ba, zai zama Kafiri. Saboda haka, musun Ahkam Shari'ah baki daya, ko wani hukunci bayyananne (qat'i) na cikakkun hukunce-hukuncensu, kufr ne. Wannan ya shafi ko wadannan hukunce-hukunce (ahkam) suna da alaka da ibada (ibadaat), mu'amalaci (mu'amalaat), hukunce-hukuncen laifuffuka (uqoobaat), abinci, da sauransu. Don haka, kin yarda da ayar "Saboda haka ku tsayar da salla" ... [Al-Baraqah: 43]

After this has been proven and the Iman in it is an inevitable matter, every Muslim is obliged to believe in the Islamic Shari’ah as a whole, because it came in the glorious Qur'an, and the Messenger (saw) conveyed it, otherwise, he would be a Kafir. Therefore, it is Kufr to deny the AHkam Shari’ah as a whole, or any definite (qaT'ai) detailed hukm of them. This is the case whether these ahkam (rules) are connected with worships (ibadaat), transactions (mu'amalaat), punishments (uqoobaat), food, etc. So the rejection of the verse "So establish regular prayer" [Al-Baraqah: 43]

Shi ne daidai da ƙin ayar.

is the same as rejecting the verse.

"Amma Allah ya halatta ciniki, kuma ya haramta riba," [Al-Baraqah: 275]

"But Allah has permitted trade and forbidden usury," [Al-Baraqah: 275]

kuma hakan yana daidai da ƙin ayoyin masu zuwa:

and is the same as rejecting the following verses:

"Kuma game da ɓarawo, namiji ko mace, ku yanke hannayensu." [Al-Ma’idah: 38]

"As to the thief, male or female, cut off his or her hands," [Al-Ma’idah: 38]

An haramta a kanku (a ci) su ne mushen dabba, da jini, da naman alade, da abin da aka ambaci sunan wani ba Allah ba a kansa. [Al-Ma’idah: 3]

"Forbidden to you (for food) are dead meat, blood, the flesh of swine, and that on which has been invoked the name of any other than Allah." [Al-Ma’idah: 3]

Imani a cikin Shari'a ba ya dogara ga hankali. Maimakon haka, dole ne mutum ya miƙa kansa gaba ɗaya ga duk abin da Allah (SWT) ya saukar.

The iman in the Shari’ah is not based on the mind. Rather, one must surrender completely to all that which was revealed from Allah (swt).

"A'a, na rantse da Ubangijinka, ba za su yi imani ba (na gaske) sai sun sa ka zama alkali a cikin dukan husumar da ke tsakaninsu, sa'an nan ba su samu a cikin zukatansu wani ƙin yarda da hukuncinka ba, sai dai su karɓa da cikakken miƙa wuya." [An-Nisa: 65]

"But no, by your Lord, they can have no (real) faith, until they make you judge in all the disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission." [An-Nisa: 65]