Musulunci shi ne addinin da Allah (SWT) ya saukar wa Muhammadu ﷺ domin ya tsara dangantakar mutum da Mahaliccinsa, da kansa, da sauran mutane. Dangantakar mutum da Mahaliccinsa ta hada da akida da ibada. Dangantakar mutum da kansa ta hada da dabi'a, abinci da tufafi. Dangantakar mutum da sauran mutane ta hada da mu'amalar al'umma da dokar laifuffuka. Saboda haka, Musulunci akida ce mai magance dukkan al'amuran rayuwa. Ba addini ba ne mai tafiya da al'amuran firistoci kwata-kwata. Yana kawar da mulkin malamai (rarrabuwar malamai) domin babu wata kungiya da ake kira malamai wata kuma ana kiranta na duniya. Duk wadanda suka karbi Musulunci ana daukarsu Musulmi, kuma suna daidai (ta fuskar wajibai da hakkoki) a mahangar Musulunci. Saboda haka babu malamai da mutanen duniya, domin bangarensa na ruhaniya yana nufin dukkan abubuwa an halicce su ne da Mahalicci kuma ana tsara su bisa umarninSa. Irin wannan zurfin kallon mutum, rayuwa da duniya da abin da ke kewaye da su da abin da ke da alaka da su, yana nuna babu shakka cewa dukkan wadannan suna da lahani (naaqis), gazawa (a'ajiz), kuma suna bukatar wani (muhtaaj). Wannan ya tabbatar ba tare da shakka ba cewa dukkan wadannan Mahalicci ne ya halicce su, kuma umarninSa ke tafiyar da su, kuma mutum idan yana tafiya a wannan rayuwa yana bukatar tsari da zai tsara biyan bukatun sha'awoyinsa da bukatun jikinsa. Wannan tsari ba zai fito daga mutum ba domin shi mai lahani ne kuma baya da cikakken ilimi. Bugu da kari, ikon mutum na kafa irin wannan tsari yana fuskantar sabani, rashin daidaito da karo da juna. Hakan zai haifar da tsarin cike da karo da juna wanda zai kai mutum ga wahala. Don haka tsarin dole ne ya fito daga Allah (SWT). Saboda haka wajibi ne mutum ya gudanar da ayyukansa bisa tsarin da ya fito daga Allah (SWT). Duk da haka, idan mutum ya bi tsarin Musulunci saboda neman amfanin abin duniya da tsarin ke kawowa, ba don tsarin daga Allah (SWT) yake ba, to zai rasa ɓangaren ruhaniya. Saboda haka dole ne mutum ya tsara ayyukansa a rayuwa bisa umarni da hani na Allah (SWT), bisa fahimtarsa game da dangantakarsa da Allah (SWT), domin ruhu ya kasance a lokacin da mutum yake aikata ayyukansa. Wannan saboda ruhu shi ne lura da mutum yake yi game da dangantakarsa da Allah (SWT). Haɗa abin zahiri da ruhu shi ne kasancewar fahimtar dangantaka da Allah (SWT) a daidai lokacin da ake aikata aikin, don haka sai ya tafi bisa umarni da hani na Allah, bisa fahimtar wannan dangantaka da Allah (SWT). Aiki abu ne na zahiri, fahimtar dangantaka da Allah a lokacin aikata wannan aiki kuwa ruhu ne (ruH). Don haka, jagorantar ayyuka bisa umarni da hani na Allah (SWT) bisa fahimtar wannan dangantaka, shi ne haɗa abu na zahiri da ruhu. Saboda haka, idan wanda ba Musulmi ba ya aikata abubuwa bisa Ahkamus Shari'a da aka samo daga Alƙur'ani da Sunna, ayyukansa ba ruhi ne yake jagorantarsa ba, kuma haɗa zahiri da ruhi ba ya cikin ayyukansa. Wannan saboda bai yi imani da Musulunci ba, kuma bai fahimci dangantaka da Allah (SWT) ba. Kawai ya yaba da tsarin ne, don haka ya tsara ayyukansa bisa hakan. Wannan ya bambanta da Musulmi wanda yake aikata ayyukansa bisa umarni da hani na Allah (SWT) bisa fahimtarsa game da dangantakarsa da Allah (SWT), wanda manufarsa wajen bin umarni da hani na Allah (SWT) ita ce samun yardar Allah (SWT), ba kawai amfanin da tsarin yake kawowa ba. Saboda haka, wajibi ne ɓangaren ruhaniya ya kasance a cikin abubuwa, kuma ruhu (ruH) ya kasance a lokacin aikata ayyuka. Ya kamata a bayyana wa kowa cewa ma'anar ruhaniyya (al-jānib al-rūḥī) tana nufin cewa abu an halicce shi ne daga Mahalicci, watau dangantakar abin da aka halitta da Mahalicci, yayin da ruhi kuwa shi ne fahimtar wannan dangantaka, watau fahimtar mutum game da dangantakarsa da Allah (SWT). Wannan ita ce ingantacciyar fahimta (ta ma'anar ruhaniyya da ta ruhi), kuma duk sauran fahimta kuskure ne. Kallon zurfi da haske ga duniya, mutum da rayuwa ne ya kai ga wadannan sakamako daidai da kuma wannan ingantacciyar fahimta.

Islam is the deen revealed by Allah (swt) upon Muhammad (saw) to organise the relationship of man with his Creator, with himself, and with other human beings. Man's relationship with his Creator includes the ‘aqaid (creeds) and the acts of worship. Man's relationship with himself includes the moral code, diet, and clothing. Man's relationship with other humans involves societal transactions and the penal code. Hence, Islam is an ideology addressing all life affairs. It is not a theology that deals with priestly matters, whatsoever. It does away with authocracy (the dichotomy of clergy) for there is not a group called the clergy and another group called temporal. All those who embrace Islam are considered Muslims and are equal (in terms of obligation and rights) from the viewpoint of Islam. Hence there is no clergy and secular/temporal men, for its spiritual aspect means that all things are created by a Creator and organised by His order. Such a profound view of man, life and the universe and what surrounds them and what is related to them, necessarily shows that all of these are defective (naaqis), deficient (a'ajiz), and needy (multtaj). This confirms beyond doubt that all these are created by a Creator, governed by His commands and that man, when he proceeds in this life, needs a system to organise the satisfaction and fulfilment of his instincts and organic needs. This system cannot emanate from man as he is deficient and lacks comprehensive knowledge. Furthermore, man's ability to set such a system is subject to differences, inconsistency, and contradiction. This will produce a system full of contradiction that will lead to man's misery. The system must, therefore, come from Allah (swt). Thus it is obligatory that man conducts his actions according to a system from Allah (swt). However, if man complied with the Islamic system based on the pursuit of the material benefit of this system and not because the system was from Allah (swt), it will be devoid of a spiritual aspect. Therefore, man must organise his actions in life by the commands and prohibitions of Allah (swt) based upon his comprehension of his relationship with Allah (swt) so that the spirit would exist when man undertake his actions. This is because spirit is man's observation of his relationship with Allah (swt). The mixing of matter with spirit is the presence of the comprehension of the relationship with Allah (swt) the moment that the action is performed, so he (man) proceeds according to the commands and prohibitions of Allah, based on comprehending this relationship with Allah (swt). An action is a matter, and the comprehension of the relationship with Allah when performing this action is spirit (ruH). Thus directing one's actions according to the commands and prohibitions of Allah (swt) based on the comprehension of this relationship - is mixing matter with ruh. Accordingly, when a non-Muslim acts according to the AHkam Shara’iah which are derived from the Qur'an and Sunnah, his actions are not directed by spirit, and the mixing of matter and spirit does not exist in his actions. This is due to the fact that he did not believe in Islam and did not comprehend the relationship with Allah (swt). He simply appreciated the system and thus organised his actions accordingly. This is in contrast to a Muslim who undertakes his actions according to Allah's (swt) commands and prohibitions based upon his comprehension of his relationship with Allah (swt) and whose goal in complying with the commands and prohibitions of Allah (swt) is attaining Allah's (swt) pleasure and not just the benefit the system provides. Therefore, it is necessary that the spiritual aspect exists in things and that the spirit (ruH) exists when undertaking actions. It must be clear for all that the spiritual aspect means that the thing is created by a Creator i.e. the relationship of the created (thing) with the Creator, while the spirit is the comprehension of this relationship, i.e .man's comprehension of his relationship with Allah (swt). This is the correct concept (of the spiritual aspect and of the spirit) and all other concepts are false. It is the profound and enlightened view to the universe, man, and life that has led to the correct results and to this correct concept.

Wasu addinai sun dage cewa sararin duniya yana da bangare biyu: na zahiri (maHsoos) da na ɓoye (mughayyab). Haka kuma mutum yana ƙunshe da bangarori biyu: hawan ruhi da sha'awar jiki. Rayuwa tana ƙunshe da bangaren abin duniya da bangaren ruhi. Suna zaton cewa abin zahiri yana sabawa da abin ɓoye, cewa hawan ruhi ba zai iya tafiya tare da sha'awar jiki ba, kuma abu ya rabu da ruhi. Suna jayayya cewa wadannan bangarori biyu sun rabu da juna saboda sabanin da ke tattare da yanayinsu, don haka ba za a iya hada su ba, kuma karuwar daya na haifar da raguwar ɗayan. Saboda haka, wadanda ke son lahira sai sun mai da hankali ga bangaren ruhi kawai. Bisa wannan fahimta, aka samu hukumomi biyu a Kiristanci: na ruhi da na duniya: "Ku ba Kaisar abin da yake na Kaisar, ku ba Allah abin da yake na Allah" [a fassara: "Ku ba Kaisar abin da ke na Kaisar, ku ba Allah abin da ke na Allah"]. Mutanen da suka mika ikon ruhi a hannunsu, wato malamai da firistoci, sun yi kokarin samun ikon duniya domin su sa ikon ruhi a rayuwa ya fi shi muhimmanci. Sakamakon haka, rikici mai tsanani ya tashi tsakanin hukumar duniya da hukumar ruhi, har ta kai ga an takaita coci ga ikon ruhi kawai, aka hana shi shiga al'amuran duniya. Sai addini ya rabu da rayuwa, domin yana hannun malamai.

Some religions have maintained that the universe has two aspects, the sensorial (maHsoos) and the unseen (mughayyab). Man also embodies both spiritual ascension and physical yearning. Life includes both the materialistic and spiritual aspects. They assume that the sensorial contradicts the unseen, and the spiritual ascension can't be together with the physical yearning, and matter is separate from the spirit. They contend that these two sides are separated from one another due to their fundamental contradiction in nature. Thus, they cannot be mixed and the increase in one leads to a deficit in the other. Consequently, those who desire in the Hereafter have to in the spiritual dimension. Based on this understanding, two authorities have arisen in Christianity, the spiritual and the temporal: "Render unto Caesar what is Caesar's and unto God what is God's". The people yielding spiritual authority into their hands, the clergy and priests, endeavoured to acquire temporal authority so as to give the spiritual authority in life preference over it. As a result, a severe conflict arose between the temporal and the spiritual authorities culminating with the church being confined to the spiritual authority and was prevented from interfering in temporal matters. Religion, was then separated from life because it is clerical.

Wannan rarrabuwar addini da rayuwa akida ce ta tsarin Jari-hujja (Capitalism). Ita ce tushen wayewar Yamma (Western hadarah) da jagorancin ilimi wanda masu mulkin mallaka na Yamma ke kira zuwa gare shi, sannan su isar da shi ga duniya. Ita ce ginshiƙi mafi muhimmanci na al'adunsu. Bisa wannan akida suke girgiza imanin Musulmi ga Musulunci. Suna auna Musulunci, ta hanyar kwatance, da Kiristanci, suna ganin dukkansu addinai ne. Saboda haka, duk wanda ya ɗauki wannan ra'ayi, na raba addini da rayuwa, to wakili ne kai tsaye ko a kaikaice na jagorancin ilimi na Yamma. Yana aiki da gangan ko cikin jahilci a matsayin wakilin mulkin mallaka na Yamma. Ko dai bai san akidar Musulunci ba, ko kuma makiyinta ne.

This separation between deen and life is the doctrine of the Capitalist ideology. It is the basis of Western haDarah and the intellectual leadership which the Western colonialists call for and subsequently conveyto the world. It is the main pillar of its culture. Based on this doctrine they shake the Muslims belief in Islam. They measure Islam, by analogy, with christianity, as being both religions. Thus, anyone who carries this notion, the separation of deen from life is an indirect or direct agent directed by the Western intellectual leadership. He works intentionally or ignorantly as an agent of Western colonialism. He is either ignorant of the Islamic ideology or its enemy.

Musulunci yana ganin abubuwan da hankulanmu ke iya fahimta a matsayin abu na zahiri, kuma kasancewarsu halitta ta Mahalicci ce ke tabbatar da bangaren ruhi a cikinsu. Ruhi (ruh) shi ne fahimtar mutum game da dangantakarsa da Allah (SWT). Saboda haka, babu wani bangaren ruhi da ya rabu da bangaren zahiri. Haka kuma babu hawan ruhi da sha'awar jiki a cikin mutum. Maimakon haka, yana da bukatu da dabi'u na halitta wadanda ke bukatar a biya su. Daya daga cikin dabi'un mutum shi ne dabi'ar addini (ghareezat at-tadayun), wato bukatar Mahalicci, Mai tsara komai, wanda ke fitowa daga rashin iyawar mutum ta dabi'a. Biyan wadannan dabi'u da bukatu ba za a iya lakanta shi da bangaren zahiri ko bangaren ruhi ba. Abin da ya kamata a dauka shi ne cika bukata kawai. Idan mutum ya biya wadannan bukatu da dabi'u bisa ga tsarin da Allah (SWT) ya saukar, da kuma bisa ga dangantakarsa da Allah (SWT), to wannan biyan zai kasance karkashin jagorancin ruhi. Idan kuwa biyan ba shi da tsari, ko kuma tsarin ba daga Allah (SWT) ba ne, to biyan zai zama na zahiri kawai, kuma zai kai mutum ga wahala. Idan aka biya dabi'ar haihuwa (ghareezat an-nau') ba tare da tsari ba, ko da tsarin da ba daga Allah ba ne, zai kai ga wahala. Amma idan aka biya ta ta hanyar tsarin aure, wanda Allah (SWT) ya saukar bisa hukunce-hukuncen Musulunci, to zai zama aure mai kawo natsuwa. Idan kuma aka biya dabi'ar addini (ghareezat at-tadayun) ba tare da tsari ba, ko da tsarin da ba daga Allah (SWT) ba ne, kamar bautar wasu mutane ko gumaka, to wannan shirka ce da kafirci (kufr). Idan kuwa an biya ta bisa hukunce-hukuncen Musulunci, to zai zama ibada. Don haka wajibi ne a lura da bangaren ruhi a cikin dukkan abubuwa, da kuma aikata dukkan ayyuka ta hanyar bin umarnin Allah (SWT) da hani nasa, bisa fahimtar mutum game da dangantakarsa da Allah (SWT). Wato, ayyuka suna ƙarƙashin jagorancin rai (ruh). Saboda haka, babu ayyuka biyu a cikin aiki. Gaskiyar magana ita ce akwai abu ɗaya kawai, wato aikin kansa. Kwatanta aiki da cewa na zahiri ne kawai ko kuma yana ƙarƙashin jagorancin rai (ruh) ba ya samo asali daga aikin kansa ba, sai dai daga ko an yi shi bisa ga hukunce-hukuncen (aHkam) Musulunci ko a'a. Misali, idan wani Musulmi ya kashe maƙiyinsa a fagen yaƙi, aikinsa ana ɗaukarsa jihadi wanda zai samu lada a kansa, domin ana aikata shi bisa hukunce-hukuncen Musulunci. Idan kuwa mutum ɗaya ya kashe wani mara laifi, Musulmi ne ko ba Musulmi ba, aikinsa ana ɗaukarsa kisan kai wanda zai sami hukunci a kansa, domin hakan yana gāba da umarni da haramcin Allah (SWT). Dukkan ayyukan biyu iri ɗaya ne, wato kisa, kuma dukkansu suna fitowa daga mutum. Sai dai kisan zai zama ibada idan ana aikata shi bisa jagorancin rai, kuma kisan kai idan ba a aikata shi haka ba. Saboda haka wajibi ne Musulmi ya aikata ayyukansa bisa jagorancin rai (ruh). Haɗa abin zahiri da rai ba kawai abu ne mai yiwuwa ba, a'a wajibi ne. Ba a halatta a raba abin zahiri da rai ba. A takaice, ba a halatta a raba kowane aiki daga aikata shi bisa umarni da haramce-haramcen Allah (SWT) a kan dalilin fahimtar alaƙa da Allah. Saboda haka, duk abin da ke nuna rabuwar bangaren ruhaniya daga bangaren zahiri ya kamata a cire shi. Don haka, babu malamai masu riƙon addini a Musulunci, babu wata iko ta ruhaniya irin ta firistoci, kuma babu wata iko ta duniya da take rabe da addini. Maimakon haka, Musulunci addini ne wanda Daula take cikakkiyar sashe a cikinsa. Daula rukuni ne na hukunce-hukuncen shari'a, kamar yadda sallah take. Hanya ce ta aiwatar da dokokin Musulunci da ɗaukar da'awar Musulunci. Saboda haka, duk abin da ya takaita addini ga ma'anar ruhaniya kawai, yana raba shi da siyasa da mulki, ya kamata a kawar da shi. Don haka dole ne a soke dukkan cibiyoyin da aka kafa domin kula da al'amuran ruhi kawai. Saboda haka sai a soke Sashen Masallatai, sannan masallatai su koma karkashin Sashen Ilimi. Haka kuma sai a soke kotunan Shari'a da kotunan farar hula, a sa tsarin shari'a ya zama guda daya, bisa tushen Musulunci. Domin ikon Musulunci daya ne.

Musulunci ’aqeedah ce kuma tsari. Al-’aqeedah ita ce imani da Allah (SWT), da Mala'ikunsa, da Littattafansa, da Manzonsa ﷺ, da Ranar Alkiyama, da al-Qadaa wal-Qadar, cewa alheri da sharri daga Allah (SWT) suke. Musulunci yana gina ’aqeedah, wadda hankali zai iya fahimta, a kan hankali. Wannan ya hada da wanzuwar Allah (SWT), da Annabcin Muhammad ﷺ, da Alqur'ani. Bangarorin ’aqeedah da suka wuce hankalin gani (al-ghaibi) kamar Ranar Alkiyama, da Mala'iku, da Aljanna, da Wuta, duk an gina su ne a kan hujjoji na nassi tabbatattu (daleel naqli), wato Alqur'ani mai girma da hadisi mutawatir, wadanda kansu an gina su a kan hujjoji na hankali. Musulunci ya sanya hankali ya zama tushen dauke alhaki (na shari'a).

Islam is an ’aqeedah and system. The 'adeedah is the belief in Allah (swt), His Angels, His Books, His Messenger (saw)s, the Day of Judgement, and al-QaDaâa wal Qadar, the good and the bad are from Allah (swt). Islam builds the ‘aqeedah, which the mind can comprehend, on the mind. This includes the existence of Allah (swt), the Prophethood of Muhammad (saw) and the Qur'an. The aspects of the ‘aqeedah which are beyond the senses (ghayb) such as the Day of Judgement, Angels, Paradise, and Hell, are all based upon and proved by conclusive textual evidences (daleel naqli) namely, the Qur'an ul- Kareem and the hadith mutawatir which are themselves built upon rational proofs. Islam has made the intellect the foundation for (legal) responsibility.

Tsarin rayuwa su ne ahkamus Shari'ah waɗanda ke tsara al'amuran mutum. Tsarin Musulunci ya tafiyar da dukkan al'amuran mutum ta hanyar tsari na gaba ɗaya da ma'anoni na gaba ɗaya, wanda ke ba mutum damar fitar da hukunce-hukunce na musamman daga waɗannan ma'anoni na gaba ɗaya yayin aiwatarwa. Saboda haka Alkur'ani da Sunnah sun ƙunshi tsare-tsare na gaba ɗaya, watau ma'anoni na gaba ɗaya, domin magance matsalolin mutum a matsayinsa na ɗan Adam, suna barin mujtahidai su ƙaddara hukunce-hukunce na musamman daga waɗannan ma'anoni na gaba ɗaya ga matsalolin da suke tasowa a lokuta da wurare daban-daban.

The systems are aHkam Sharai'ah which organise man's affairs. The Islamic system handled all of man's affairs in general form and by general meanings, enabling one to derive detailed rules from these general meanings when carrying out the implementation. Thus Qur'an and Sunnah include general outlines i.e. general meanings to deal with man's problems in his capacity as a human being leaving the mujtahideen to deduce from these general meanings partial judgements for problems that occur throughout the different times and places.

Islam tana da tsari guda ɗaya wanda take bi wajen warware matsaloli. Tana kira ga mujtahid da ya yi nazari sosai a kan al'amarin har sai ya fahimce shi, sannan ya yi nazari a kan nassosin shari'a masu alaƙa da shi, kuma a ƙarshe ya fitar da mafita ga al'amarin daga cikin nassosin. Ta haka mujtahid yana fitar da hukmin shar'i na wannan tambaya daga hujjojin shari'a, kuma Musulunci ba ya amfani da wata hanya dabam. Kowace matsala da ta shafi mutum ya kamata a yi nazarinta a matsayin matsalar ɗan adam kawai. Bai kamata a yi nazarinta a kaikaice ba, a matsayin tambayar tattalin arziki, ko ta zamantakewa, ko ta siyasa, ko wani nau'in tambaya dabam. Ya kamata a yi nazarinta a matsayin tambayar ɗan adam da ke buƙatar hukmin shari'a, domin a san hukuncin Allah (SWT) da ya shafe ta.

Islam has one consistent approach in solving problems. It invites the mujtahid to thoroughly study the issue till he understands it and then to study the relevant shar’ai texts and finally deduce the solution for the issue from the texts. The mujtahid thus deduces the Hukm shar’ai for this question from the shar’ai evidences; and Islam has no use of any other method. Any issue facing man should be however studied as only a human problem. It should not be studied partially as an economic, social, political or any other type of question. It should be rather studied as a (human) question requiring hukm shar’ai in order to know the Hukm of Allah (swt) related to it.