Musulunci ya samar da cikakkiyar mafita ga mutum don ya ƙirƙira wa kansa wata shakuwa ta musamman da ta bambanta shi da sauran mutane. Ta hanyar akidar Musulunci (’aqīdah), ya kula da tunanin mutum, inda ya samar masa da tushen hankali wanda tunaninsa zai dogara a kansa, kuma bisa ga shi ake gina mafahīm (ra'ayoyi/ma'anoni) nasa. Yana iya bambance tunani na gaskiya da na ƙarya idan ya auna su da akidar Musulunci (’aqīdah), don haka yana amfani da ita a matsayin ma'auni na hankali wanda zai iya auna dukkan tunani da shi. Saboda haka ’aqliyyah (hankalin/tunanin mutum) nasa an gina shi ne a kan akidar (’aqīdah) wadda ke ba shi ’aqliyyah (tsarin tunani) na musamman da kuma tushe na gaskiya ga tunani. Don haka ’aqliyya (hankalinsa)

Islam has provided a complete solution for man to create for himself a particular personality distinct from all others. With the Islamic ‘aqīdah (creed), it treated his thoughts, making for man an intellectual basis upon which his thoughts would be built and according to which his mafahīm (concepts) are formed. He can distinguish true thoughts from false ones when he measures them against the Islamic ‘aqīdah (creed), thus using it as an intellectual standard against which he can measure all thoughts. So his ‘Aqliyyah (mentality) is built upon the ‘aqīdah (creed) which provides him with a distinct ‘aqiliyyah (mentality) and a true basis for thoughts. Thus, his ‘aqliyya (mentality)

wannan ‘aqīdah (akida) ce ke gina shi a kanta, wacce ke ba shi hanyar tunani ta musamman da ma’auni na gaskiya don tunani da ra’ayoyi, tana kare shi daga tunani na kuskure. Ta haka yake iya ƙin ra’ayoyin ƙarya, yana kasancewa mai gaskiya a tunani kuma mai ƙarfi a fahimta.

is built upon this ‘aqīdah (creed) which provides him a distinct mentality and a true criterion for thoughts and ideas, safeguarding him from erroneous thought. Thereby he is able to negate false ideas, remaining honest in thought and sound in comprehension.

A lokaci guda kuma, Musulunci ya kula da ayyukan mutum, waɗanda ke fitowa daga ilhamomin jikinsa da buƙatunsa na halitta, da dokokin Shari'ah waɗanda ke samo asali daga kanta 'aqīdah (akida). Ya daidaita ilhamomin mutum, ba ya murkushe su ba, ya sanya su cikin jituwa, ba ya barin su ba tare da iyaka ba; yana ba shi damar biyan dukkan buƙatunsa cikin jituwa, wanda ke kai shi ga natsuwa da kwanciyar hankali. Musulunci ya sanya 'aqīdar Musulunci ta zama ta hankali, wanda hakan ya sa ta dace ta zama ma'auni na hankali da za a auna dukkan tunani da shi. Haka kuma ya raya 'aqīdarsa a matsayin cikakkiyar fahimta game da mutum, rayuwa da duniya. An yi wannan cikakkiyar fahimta domin ta warware dukkan sarkakiyar mutum da matsalolinsa, na cikin gida ko na waje, don haka ta dace ta zama ma'auni gabaɗaya, ana amfani da ita ta atomatik a duk lokacin da aka sami haɗin kai tsakanin sha'awoyin mutum da mafahīm (tunani-tunani). Ta haka Musulunci ya kafa wa mutum tushe tabbatacce, wato ma'auni bayyananne ga mafahīm (tunani-tunani) da muyūl (sha'awa-karkata) a lokaci guda, watau ga 'aqliyya (tunani-hankali) da nafsiyya (halayen zuciya). Ta haka Musulunci ya samar da shakhsiyya (halayyar mutum), wato shakhsiyya tabbatacciya, mai banbanci da duk sauran shakhsiyoyi.

At the same time, Islam properly treated man’s actions, which stem from his instincts and organic needs, with the Sharī’ah rules which emanate from the ‘aqīdah (creed) itself; regulating his instincts, not suppressing them, harmonising them, not leaving them without restriction; enabling him to satisfy all his needs in a harmonious manner leading him to tranquility and stability. Islam has made the Islamic ‘aqīdah (creed) an intellectual one, making it suitable as an intellectual standard against which all thoughts can be measured. It also developed its’aqīdah (creed) as a comprehensive idea about man, life and the universe. This comprehensive idea was made to solve all man’s complexities and problems, whether internal or external, thus making it suitable as a general standard, automatically used when there arises the link between man’s desires and his mafahim (concepts). Thus Islam established for man, a definitive basis which is a definite criterion for both mafahīm (concepts) and muyul (inclinations) i.e., for the ‘aqliyya (mentality) and the nafsiyya (disposition) at the same time. Thus Islam formed the shakhsiyya (personality), a definite personality, distinct from all others.

Saboda haka muna ganin cewa Musulunci yana bunkasa halayen Musulunci ta hanyar akidar Musulunci.

Hence we find that Islam develops the Islamic personality by means of the Islamic ‘aqīdah (creed)

Ta wannan 'aqīdah ta Musulunci ce ake samar da 'aqliyya (tunani) da nafsiyya (halin zuciya). Saboda haka, 'aqliyyar Musulunci ita ce wadda take tunani bisa tushen Musulunci, wato tana ɗaukar Musulunci kaɗai a matsayin ma'auni gabaɗaya ga tunanin da ya shafi rayuwa, kuma ba kawai hankali mai ilimi ko mai tunani ba ne. Abin da ke sa 'aqliyyar mutum ta zama ta Musulunci shi ne yadda yake ɗaukar Musulunci a zahiri da aikace a matsayin ma'auni na yin hukunci a kan dukkan tunani.

By this Islamic ‘aqīdah (creed) both the ‘aqliyya (mentality) and the nafsiyya (disposition) are formed. Accordingly, the Islamic ‘aqliyya (mentality) is the one that thinks on the basis of Islam, that is, it takes Islam alone as the general criterion for thoughts related to life, and is not merely a knowledgeable or contemplative mentality. Rather, the fact that a person actually and practically takes Islam as the criterion for (judging) all thoughts makes his ‘aqliyya (mentality) Islamic.

Game da nafsiyyar Musulunci (halayyar rai), ita ce wacce ke gina dukkan sha'awoyinta bisa tushen Musulunci, wato tana sanya Musulunci shi kaɗai a matsayin ma'auni na gaba ɗaya ga dukkan gamsuwa, kuma ba kawai zuhudu ko tsauri ba ne. Abin da ke sa nafsiyyar mutum ta zama ta Musulunci shi ne cewa mutum a zahiri da aikace yana sanya Musulunci ma'auni ga dukkan sha'awoyinsa na neman gamsuwa. Saboda haka, mutumin da yake da irin wannan 'aqliyya (tunani) da nafsiyya (halayyar rai) ya zama halin Musulunci, ko da yake yana da ilimi ko babu shi, ko yana gudanar da farillai (wajibai) da mandubat (abubuwan da ake so) kuma yana kaucewa muharramat (abubuwan haram) da makruhat (abubuwan ƙyama), ko kuma yana kiyaye sauran ayyukan biyayya masu kyau (mustahabbat) yana kuma nisantar abubuwan shubha (abubuwan da ba a san hukuncinsu ba). Ko ta yaya lamarin yake, halin mutumin Musulunci ne, domin duk wanda yake tunani bisa tushen Musulunci kuma yana sanya sha'awoyinsa su dace da Musulunci, to shi mutum ne mai halin Musulunci.

As for the Islamic nafsiyya (disposition), it is the one that bases all its inclinations on the basis of Islam, that is, it makes Islam alone the general criterion for all satisfactions and it is not merely ascetic or stringent. Rather, the fact that a person actually and practically makes Islam the criterion for all his drives towards satisfaction makes his nafsiyya (disposition) Islamic. Thus, a person with such a ‘aqliyya (mentality) and nafsiyya (disposition) becomes an Islamic personality, irrespective of whether he is knowledgeable or ignorant, whether he establishes the performance of the farā’id (obligations) and mandūbāt (recommendations) and refrains from the muharramāt (prohibitions) and makrūhāt (reprehensible) acts or he observes over and above these other praiseworthy acts of obedience (mustahabāt) and avoids actions of a doubtful nature (Shubhat), in either case, the personality is Islamic, because anyone who thinks on the basis of Islam and makes his desires conform to Islam is an Islamic personality.

Lallai Musulunci ya umurci (Musulmi) da ya ƙara neman ilimin al'adun Musulunci, domin hankalinsa (aqliyya) ya balaga ya kuma zama mai iya tantance duk wani tunani bisa tushen Musulunci. Musulunci kuma ya buƙaci a aikata ayyuka fiye da farillai (wajibai) da kuma nisantar ayyuka fiye da haramun (abubuwan hani), domin ƙarfafa halinsa na ciki (nafsiyya) ya zama mai iya hana duk wani sha'awa da Musulunci bai amince da ita ba. Duk wannan (ana yi) ne domin The Islamic Personality Vol.1 5

Indeed Islam instructed (the Muslim) to acquire more of the Islamic culture, so that his ‘aqliyya (mentality) matures and becomes capable of evaluating any thought (on the Islamic basis). Islam also demanded the performance of actions beyond the fard (obligation) and the avoidance of actions beyond the haram (prohibitions) in order to strengthen his nafsiyya (disposition) so that it becomes capable of deterring any inclination that Islam does not sanction. All this is (in order) to The Islamic Personality Vol.1 5

don: ya inganta halayensa, kuma ya sanya shi a kan hanya, yana ci gaba zuwa ga matsayi mai daraja. Sai dai wannan ba ya nufin cewa waɗanda ba su kai shi ba ba su da halayen Musulunci. A'a, wannan shi ne halayen Musulunci, kuma waɗanda ke ƙasa da shi daga cikin jama'a na yau da kullum waɗanda ke tsara ayyukansu bisa Musulunci, da kuma masu ilimi waɗanda ke iyakance kansu ga aikata farillai da nisantar abin da aka hana, su ma halayen Musulunci ne. Ko da yake waɗannan halaye sun bambanta da ƙarfi, duka suna cikin halayen Musulunci. Ma'auni mai muhimmanci wajen hukunta ko mutum yana da halayen Musulunci ko a'a, shi ne ko yana ɗaukar Musulunci a matsayin tushen tunaninsa da karkatarsa. Bisa wannan ne halayen Musulunci, tunani, da ɗabi'un Musulunci ke bambanta. Mutane da yawa suna kuskure wajen hukunci, suna ɗaukar halayen Musulunci a matsayin wani abu na mala'iku. Cutarwar da suke yi wa al'umma tana da girma, domin suna neman mutane masu siffar mala'iku daga cikin mutane, ba sa samunsu; ko a cikin kansu ma ba sa samunsu, wanda hakan ke haifar da kaduwa da rashin fata ga Musulmi. Irin waɗannan masu burin kamala ba sa yi wa ƙarya ta (ƙarya) cewa Musulunci addini ne na kamala da ba zai yiwu ba, wanda ba za a iya aiwatarwa ba; cewa ya ƙunshi manyan akidu da ma'auni da mutum ba zai iya aiwatarwa ko kiyayewa ba. Saboda haka, suna raba mutane da Musulunci, suna sa da yawa su zama marasa ƙarfin aiki. Duk da haka Musulunci ya zo ne domin a aiwatar da shi a aikace, kuma yana da amfani: yana magana da kuma magance gaskiyar rayuwa, kuma ba shi da wahalar aiwatarwa. Yana cikin ikon kowane mutum, ko tunaninsa ya yi rauni ko kuma sha'awarsa da buƙatunsa sun yi ƙarfi, ya aiwatar da Musulunci a kan kansa cikin sauƙi da kwanciyar hankali bayan ya fahimci akidar Musulunci (aqidah) kuma ya zama mutumin Musulunci. Wannan saboda kawai ta hanyar sanya akidar Musulunci ta zama tushen mafahim (tunani) da muyul (karkata) nasa, da kiyaye wannan ma'auni, tabbas zai zama mutumin Musulunci. Abin da ya rage a kansa bayan haka shi ne ya karfafa halayensa da al'adun Musulunci domin ya ƙarfafa hankalinsa (‘aqliyya) da kuma ya ƙarfafa dabi'arsa (nafsiyya) da ayyukan biyayya da aka karfafa, yana sanya shi a kan hanyar daukaka mai girma da kafa shi a kan wannan hanya, daga inda yake ci gaba daga kololuwa zuwa (wata) kololuwa mafi girma. Wannan sakamakon shi ne cewa Musulunci ya kula da hankalin mutum (‘aqliyya) tare da akidarsa (‘aqīdah) kamar yadda ya mayar da wannan akida tushen tunani wanda ta haka ne yake gina tunaninsa game da rayuwa. Ta haka yake bambance tunani daidai da wanda ba daidai ba idan yana tunani bisa akidar Musulunci kuma yana gina su a kanta a matsayin tushen tunani. Don haka yana kare kansa daga tunani mara kyau da na karya, yana zama gaskiya cikin tunani, mai lafiyayyen fahimta. Hakazalika, Musulunci ya kula da sha'awoyin mutum da dokokin Shari'a idan ya kula da ayyukansa da ke fitowa daga dabi'unsa da bukatun jikinsa, cikin kulawa mai laushi: yana daidaita dabi'u, ba ya cutar da su ta hanyar neman kawar da su gaba daya, yana daidaita su kuma ba ya barin su ba tare da iyaka ba; yana ba wa mutum damar biyan dukkan bukatunsa cikin jituwa wanda ke kai ga natsuwa da kwanciyar hankali. Saboda haka, Musulmin da ya karbi Musulunci bisa hankalinsa da hujja yana aiwatar da Musulunci gaba daya a kansa kuma yana fahimtar dokokin Allah daidai, wannan Musulmi halin Musulunci ne, wanda ya bambanta da sauran mutane. Yana riƙe da hankalin Musulunci wajen sanya akidar Musulunci a matsayin tushen tunaninsa, kuma dabi'ar Musulunci wajen sanya wannan akida tushen sha'awoyinsa. Saboda haka halin Musulunci yana da halaye na musamman da ke bambanta Musulmi da kuma keɓe shi a cikin mutane; yana fitowa fili a cikin su kamar tambarin fuska. Waɗannan halaye da ke siffanta shi sakamako ne babu makawa na yadda yake bin umarnin Allah سبحانه وتعالى da hani nasa, da kuma aikinsa bisa waɗannan umarni da hani, bisa tushen sanin dangantakarsa da Allah سبحانه وتعالى. Don haka, ba ya neman komai daga biyayyarsa ga Shari'ah sai yardar Allah سبحانه وتعالى.

Lokacin da Musulmi ya cimma samuwar tunani na Musulunci (’aqliyya) da halin rai (nafsiyya), sai ya zama ɗaya daga cikin waɗanda suka cancanci bin wasu da jagorantar wasu lokaci guda, yana haɗa tausayi da tsauri, kamewa da jin daɗi, yana fahimtar rayuwa yadda ya kamata: yana riƙe da rayuwar duniya ta hanyar ba ta abin da ya dace kawai da ita, kuma yana samun lahira ta hanyar yin ƙoƙari dominta. Saboda haka, ba ya shiga ƙarƙashin wata halayya daga cikin halayen waɗanda suka bautar da kansu ga rayuwar duniya, kuma ba ya fada cikin hauka na addini ko kuma kamewar kai irin ta Indiyawa; idan ya zama jarumin Jihādi, to shi ne kuma mazaunin ɗakin sallah; idan ya zama shugaba, to shi ne kuma mai tawali’u. A cikinsa ya haɗu da jagoranci da ilimin fiƙihu, kasuwanci da siyasa. Mafi girman halinsa shi ne cewa shi bawan Allah ne الله سبحانه وتعالى, Mahaliccinsa kuma Mai ƙirƙirarsa. Saboda haka za ka same shi mai tawali’u a sallarsa, yana nisantar maganganun banza, yana biyan zakkarsa, yana kange idanunsa, yana kiyaye amanarsa, yana cika alkawarinsa, yana tsayawa kan alkawari, kuma yana yin Jihādi a hanyar Allah الله سبحانه وتعالى. Wannan shi ne Musulmi, mumini, mutum mai halayen Musulunci, wanda Musulunci ya tsara, wanda hakan ya sa ya zama mafi alheri a cikin mutane. Allah الله سبحانه وتعالى ya bayyana wannan hali a cikin Alƙur’ani mai girma ta hanyar ayoyi da dama.

When a Muslim achieves the formation of an Islamic ‘aqliyya (mentality) and nafsiyya (disposition), he becomes of those fit for following and leading simultaneously, combining compassion and severity, abstinence and comfort, correctly understanding life: seizing this worldly life by 6 The Islamic Personality allocating for it only its due, and gaining the hereafter by striving for it. Accordingly, he is not dominated by any of the attributes of those who are enslaved to this worldly life nor is he taken by religious monomania or Indian self-denial; when he is a hero of Jihād , he is also the resident of the prayer chamber; when he is a leader, he is also humble. He combines within him leadership and jurisprudence, trade and politics. His most sublime attribute is that he is a servant of Allah الله سبحانه وتعالى, his Creator and Originator. Therefore, you find him humble in his prayer, refraining from futile talk, paying his zakāh, lowering his gaze, protecting his trusts, honouring his pledge; keeping his promise, and performing Jihād in the path of Allahالله سبحانه وتعالى. This is the Muslim, a believer, an Islamic personality, formed by Islam which makes him the best of people. Allah الله سبحانه وتعالى has described this personality in the Noble Qur’ān through a number of ayāt (verse)

Sa'ad da Shi, Allah Subhanahu wa Ta'ala, ya bayyana sahabbai na Manzon Allah ﷺ, sai kuma lokacin da

when He الله سبحانه وتعالى described the Companions of the Messenger of Allah الله سبحانه وتعالى and when .

Lokacin da Allah سبحانه وتعالى ya bayyana muminai, lokacin da ya bayyana bayin Mai Rahama, kuma lokacin da ya bayyana waɗanda suke yin jihadi, Allah سبحانه وتعالى yana cewa:

He الله سبحانه وتعالى described the believers, when he الله سبحانه وتعالى described the slaves of the Most Gracious and when He الله سبحانه وتعالى described those who perform Jihād. Allah الله سبحانه وتعالى says:

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