Tare da yaɗuwar ra'ayin 'yancin ɗabi'a a zamaninmu, mutane da yawa suna neman bayani mai ma'ana game da dalilin da ya sa mutum ba zai iya "kawai zama mutumin kirki" ba tare da imani da ɗabi'ar da Littafi ya tanada. Lallai, halayen ɗan adam kamar tausayi da adalci abubuwa ne masu daraja a kansu, wasu daga cikinsu an halicce su a cikin mutum, kuma suna iya jawo albarkar Allah a wannan duniya. Duk da haka, a cikin babban tsarin samun ceto a lahira, karɓar saƙon Allah - idan mutum ya sani - wajibi ne domin tabbatar da kyawun aikinsa a wurin Allah. Kyautatawa ta dogara ne ga wanzuwar mutum, niyyarsa mai kyau, da kuma baiwoyi da albarkatu daban-daban (ƙarfi, dukiya, da sauransu) da mutum yake amfani da su wajen aiwatar da waɗannan niyyoyi.

With the notion of moral autonomy being widespread in our era, people often demand a rational explanation for why someone cannot “just be a good person” without faith and scriptural morality. Certainly, humanistic virtues such as compassion and justice are independently praiseworthy, partially inborn, and can invite God’s blessings in this life. However, in the grander scheme of salvific eligibility in the hereafter, accepting God’s message—upon discovering it—is necessary for validating one’s goodness before God. Being good is contingent upon one’s existence, good intentions, and the various faculties and resources (strength, wealth, etc.) by which a person enacts these intentions.

Tun da dukkan waɗannan halaye da siffofi kyautar Allah ne, to ƙin Allah zai sa wannan alheri ba zai sami lada a Lahira ba, domin a haƙiƙa zai zama alheri da aka sata. Mu mutane muna kallon bincike mai ban sha'awa da mamaki da sha'awa da gaskiya, amma wannan ji yakan koma ƙyama idan mutum ya gane cewa aikin wani ne wanda wannan maƙaryacin ya ɓoye gudummawarsa da gangan. Mutane ba kawai suna ganin sata a matsayin abin kunya ba, har ma a matsayin abin da ya cancanci a la'anta.

Since all these qualities and characteristics are endowed by God, rejecting God would render this good unrewardable in the afterlife, for it would then be—in essence—a plagiarized goodness. We as people rightfully view the most impressive research with awe and admiration, but that sentiment quickly transforms into disgust upon realizing it was actually the work of another whose contribution this fraudulent person deliberately hid. People do not just see plagiarism as disgraceful, but rather as condemnable.

Wani dalili kuma da ya sa imani da manzanni ba za ta rabu da kasancewa mutumin kirki ba shi ne cewa manzanni kadai ne za su iya bayyana abin kyau sosai, ta hanyar wahayin da suke karba daga Allah. Masana falsafar ɗabi'a, alal misali, ba su taɓa iya yarjejeniya a kan yadda za a yi amfani da ƙa'idar da aka yarda da ita sosai ta "kada a cutar da kowa" ba, saboda sarkakiyar yanayi daban-daban.

Another reason why believing in the messengers is inseparable from being a good person is that only the messengers can thoroughly define good, through the inspiration they receive from God. Moral philosophers, for instance, have never been able to agree on how to apply the widely accepted principle of “do no harm” because of the complexity of varying contexts.

Ko da yake ka'idar "ka yi wa wasu abin da kake son a yi maka" tana karɓuwa a wajen kusan kowa a ka'ida, a aikace ba koyaushe yake da sauƙi a sami daidaito mai kyau tsakanin ɗabi'u masu gaba da juna ba. Aristotle ya yi bayani sosai game da wannan wajibcin neman "tsakiyar zinariya" tsakanin matsanancin ɓangarori biyu na ɗabi'a. Tarihi kuma yana shaida cewa mutane—ko da suna da niyya ta gari da ilimi mai zurfi—sukan rayu da ƙa'idodin da suke lalatarwa, kuma kamar ciwon daji, lahani da suke jawowa sukan iya ɓoyuwa har sai ya zama ba za a iya gyarawa ba. Irin waɗannan mutane na iya kasancewa sun nemi "zama nagari" da "rashin cutar da kowa" da gaske, alhali ba su san irin mugunta da wahalar da ra'ayoyinsu suka jawo wa kansu da al'umma ba.

Even with the “golden rule” of treating others as you would like to be treated, though it is accepted by nearly everyone in theory, striking the perfect balance between competing virtues is not always easy in practice. Aristotle famously discussed this challenging need to find the “golden mean” between two poles of excess in moral behavior. History also attests that people— even with good intentions and advanced education—often live their lives with principles that are destructive and, like cancer, the damage caused can sometimes remain hidden until it is irreparable. Such people may have genuinely sought “being good,” and “not hurting anyone,” while oblivious to the evil and hardship their ideas inflicted against themselves and society.

A takaice dai, ka'idar "kada a cuci kowa" koyaushe tana cikin haɗarin a miƙa ta hadaya ga son ra'ayin mutum game da abin kirki da mugunta. Saboda haka, Allah ya aiko Manzonsa na ƙarshe ﷺ domin ya bayyana alheri sarai, yana kare ɗan Adam daga gajeriyar fahimta, daga rashin jin daɗin abubuwa da muke fuskanta saboda tasirin al'umma, da kuma karkatar da fahimtarmu da sau da yawa take bi. Allah yana cewa: {Kuma ku sani cewa a cikinku akwai Manzon Allah. Idan da ya bi ra'ayinku a yawancin al'amura, da kun shiga cikin wahala, amma Allah ya sanya imani ya zama abin ƙauna a gare ku, ya kuma ƙawata shi a cikin zukatanku, ya kuma sanya kafirci, da fasiƙanci, da rashin biyayya su zama abin ƙi a gare ku. Waɗannan su ne masu shiriya.}21

In a word, the “do no harm” rule always risks being sacrificed at the altar of subjective morality. For this reason, God sent His final messenger صلى الله عليه وسلم to fully define goodness, protecting humanity against shortsightedness, the desensitization we all experience from social conditioning, and the perversions of our perceptions that often follow. Allah says, And know that among you is the Messenger of Allah. If he were to obey you in much of the matter, you would be in difficulty, but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance, and disobedience. Those are the [rightly] guided.21

Tawḥīd (tsantsar tauhidi), wanda ke nufin a keɓe Allah shi kaɗai da dukkan abin da ya keɓanta da Shi, shi ne mafi girman alheri, kuma babu wannan ba tare da manzanni ba. Ɗan Adam ba zai iya sanin Allah ba, ba zai iya sanin kyawunsa da girmansa ba, ba zai iya sanin hanyar yardarsa ba, ba zai iya sanin alkawuransa da gargaɗinsa ba, ba zai iya bin nufinsa na umarni ba, wanda ya shar'anta da ƙauna don amfanin halittunsa, sai ta hannun annabawa da manzanni. Ka yi tunani a kan mummunan halin da duniya take ciki kafin Allah ya aiko Nuhu ,22 ko duhun da ya mamaye ɗan Adam bayan Isa Almasihu da kuma jim kaɗan kafin zuwan Annabi Muhammad ﷺ, domin ka fahimci buƙatar ɗan Adam ga annabta a kowane lokaci na tarihin ɗan Adam.

Tawḥīd (pure monotheism), which is to single God out in everything unique to Him, is the ultimate supreme good, and this would also be impossible without the messengers. Humanity cannot know God, nor know His beauty and grandeur, nor know the path to His pleasure, nor know His promises and threats, nor embody His prescriptive will which He lovingly ordained for the betterment of His creation, without the prophets and messengers. Consider the dismal state of the world before God sent Noah ,22 or the darkness that smothered humanity after Jesus Christ  and shortly before the advent of Prophet Muhammad صلى الله عليه وسلم, to understand humanity’s moral need for prophethood at every junction of human history.