Idan mutum ya fahimci ko ya gane abubuwa ta wata hanya ta musamman, sai ya samu wata ‘aqliyya (hankali/tunani) ta musamman. Idan kuma sha’awoyin gamsuwa da suka lullube ta hanyar haɗuwarsu babu makawa da mafahīm (ma’anoni/tunani) game da abubuwa, mutum ya haɗa su da takamaiman mafahīm game da rayuwa, sai ya samu wata nafsiyya (halin rai) ta musamman. Idan kuma tunaninsa game da rayuwa ya haɗu wajen yanke hukunci kan abubuwa, a lokacin da yake fahimtarsu da kuma a lokacin da yake karkata zuwa gare su, sai ya samu wata shakhsiyya (halayya/ɗabi’a ta musamman) ta musamman. Don haka shakhsiyya (halayya) ita ce kafa alkiblar da mutum yake bi wajen fahimtar abubuwa da karkata zuwa gare su, cikin wata bayyananniyar hanya da aka gina bisa tushe guda ɗaya. Saboda haka samar da shakhsiyya (halayya) shi ne kafa tushe guda ɗaya ga tunani da sha’awoyi a cikin mutum. Wannan tushe kuma yana iya zama ɗaya ko kuma da yawa. Idan ya zama da yawa, wato idan an sanya ma’auni da dama su zama tushen tunani da sha’awoyi, to mutum zai samu shakhsiyya (halayya) amma babu launi a cikinta. Idan kuma ma’aunin ya zama guda ɗaya, wato idan an sanya ƙa’ida guda ɗaya ta zama tushen tunani da sha’awoyi, to mutum zai samu shakhsiyya ta musamman mai launi bayyananne. Wannan shi ne abin da kowane ɗan Adam ya kamata ya zama, kuma wannan shi ne abin da ya kamata ya yi ƙoƙari ya cimma a lokacin koyarwa da tarbiyyantar da mutane.

When man recognises or comprehends things in a particular manner, he acquires a specific ‘aqliyya (mentality). When the drives for satisfaction which have crystallised through their inevitable association with the mafahīm (concepts) about things are linked by man with specific concepts about life, he achieves a specific nafsiyya (disposition). And when his concepts about life unite in judging things when he cognises them as well as when he inclines towards things, he achieves a specific shakhsiyya (personality). Thus shakhsiyya (personality) is the setting of the direction one takes in cognising things and in inclining to them in a clear direction built on one basis. Thus the formation of the shakhsiyya (personality) is the establishment of one basis for both thinking and inclinations in man. Such a basis may be one or multiple. If it is multiple, that is, if multiple guidelines were made the basis for thinking and inclinations, one would have a shakhsiyya (personality) but it would have no colour to it. If the standard was singular, that is, if one principle was made the basis for thoughts and inclinations, one would have a unique personality with a specific colour. This is what every human being should be like, and this is what he should endeavour to achieve in the process of teaching and culturing individuals.

Duk da cewa kowace ra'ayi ta gama-gari za ta iya zama tushen tunani da abubuwan sha'awa, irin wannan ra'ayi zai iya zama tushen adadin abubuwa kaɗan ne kawai, ba dukan abubuwa ba. Babu abin da ya cancanta ya zama cikakken tushen dukan abubuwa sai dai ra'ayi mai cikakken fahimta game da Duniya, Mutum da Rayuwa. Wannan saboda shi ne tushen hankali wanda kowane tunani yake ginuwa a kansa; yana ƙayyade kowane ra'ayi a rayuwa. Kuma saboda shi kaɗai ne akidar hankali wadda ta dace ta zama tushen da tunanin da ke daidaita al'amuran rayuwa da kuma shafar halayen mutum a rayuwa suke ginuwa a kansa.

Although any general idea can be a basis for thinking and inclinations, such an idea can only be a basis for a limited number of things, not for all things. Nothing qualifies to be a complete basis for all things except a comprehensive idea about the Universe, Man and Life. This is because it is the intellectual basis upon which every thought is built; it determines every viewpoint in life. And because it is the intellectual creed only which is fit to serve as a basis upon which thoughts which regulate life’s matters and affect man’s conduct in life.

Duk da haka, gaskiyar cewa cikakkiyar fahimta, wato ‘aqīdah ta hankali (akida), ana karɓarta a matsayin tushe kaɗai na gaba ɗaya kuma cikakke ga tunani da sha’awoyi, ba ya nufin cewa ita ce tushe madaidaici. Abin da yake nufi shi ne ta dace ta zama tushe, ko ta yi daidai ko kuskure. Abin da ke tantance ko wannan tushe daidai ne ko kuskure shi ne matakin dacewarta da fitrah (ɗabi’ar halitta) ta mutum. Idan akidar hankali ta dace da fitrah ɗin mutum, to za ta zama akida madaidaiciya, kuma saboda haka za ta zama tushe madaidaici ga tunani da sha’awoyi, wato ga samuwar shakhsiyya (halayen mutum). Idan kuwa ba ta dace da fitrah ba, to wannan tushe ne kuskure, kuma akida ce ta ƙarya. Rashin dacewar irin wannan akida da fitrah ɗin ɗan adam yana nufin rashin amincewa da rauni na halitta na mutum da kuma buƙatar dogaro ga Mahalicci wanda yake cikin fitrah ɗin mutum, ma’ana dacewarta da ghareezat at-tadayyun (ɗabi’ar ɗan adam ta girmama abin bautawa).

Nonetheless, the fact that the comprehensive idea, that is, the intellectual ‘aqīdah (creed), is acceptable as the only general and comprehensive basis for thinking and inclinations does not mean that it is the correct basis. What it means is that it is fit to be a basis, irrespective of whether it is correct or incorrect. The determining factor of whether this basis is right or wrong is its degree of compatibility with man’s fitrah (innate nature). If the intellectual creed is compatible with man’s fitrah (innate nature) it would be a correct creed and consequently it would be a correct basis for thinking and inclinations, that is, for the formation of shakhsiyya (personality). If incompatible with man’s fitrah, this represents an incorrect basis and would be a false creed. The incompatibility of such an ‘aqīdah (creed) with the human fitrah means recognition of the natural impotence of man and the need of dependency on the Creator that lies within man’s fitrah, meaning its compatibility with the ghareezat at-tadayyun ((human) instinct of sanctification).

Akidar Musulunci (akidah) ita ce kaɗai akidar hankali wadda ke yarda da abin da ke cikin fitrar ɗan Adam, watau ghareezat at-tadayyun (ɗabi'ar tsarkakewa ta addini). Sauran akidu kuwa ko dai suna dacewa da ghareezat at-tadayyun (ɗabi'ar tsarkakewa ta addini) ta hanyar motsin rai ba hankali ba, don haka su zama akidu marasa tushen hankali, ko kuma akidu ne na hankali amma ba sa yarda da abin da ke cikin fitrar ɗan Adam, watau ghareezat at-tadayyun (ɗabi'ar tsarkakewa ta addini).

The Islamic ‘aqīdah (creed) is the only intellectual creed that acknowledges what is in man’s fitrah, namely the ghareezat at-tadayyun (instinct of sanctification). All other creeds are either compatible with the ghareezat at-tadayyun (instinct of sanctification) through emotion not ration, thus being non-intellectual creeds or they are intellectual creeds but do not acknowledge what is in man’s fitrah, the ghareezat at-tadayyun (instinct of sanctification).

Saboda haka, akidar Musulunci ita ce kaɗai sahihiyar akida (ƙa'ida ta imani). Ita kaɗai ce akidar da ta cancanci zama sahihiyar tushe ga tunani da ɗabi'u. Saboda haka, wajibi ne a samar da shakhsiyya (halayyar mutum) ta hanyar amfani da akidar hankali a matsayin tushen tunaninsa da ɗabi'unsa. Tun da akidar Musulunci ita ce kaɗai sahihiyar akidar hankali, don haka kuma ita kaɗai ce sahihiyar tushe, to wajibi ne a samar da shakhsiyya ta hanyar sanya akidar Musulunci kaɗai ta zama tushe guda ɗaya na tunanin mutum da ɗabi'unsa, har sai ya kai ga samun shakhsiyya ta Musulunci, shakhsiyya mai ɗaukaka kuma ta musamman. Don haka, samuwar shakhsiyyar Musulunci ba ta cika ba sai an gina tunanin mutum da ɗabi'unsa a kan akidar Musulunci. Amma wannan samuwar ba ta dawwama har abada, illa dai samuwar shakhsiyya ce kawai. Babu tabbacin cewa wannan shakhsiyya za ta ci gaba da kasancewa a kan akidar Musulunci, domin kuwa karkacewa daga akida na iya faruwa a cikin tunanin mutum ko a cikin ɗabi'unsa. Wannan karkacewa na iya zama a cikin siffar ɓata (dhalaal) ko kuma a cikin siffar fasiƙanci (fisq). Saboda haka, ana buƙatar kiyayewa koyaushe a kowane lokaci na rayuwa, wajen kiyaye akidar Musulunci a matsayin tushen da ake gina tunani da ɗabi'u a kansa, domin mutum ya ci gaba da zama shakhsiyya ta Musulunci. Bayan samuwar wannan shakhsiyya, aiki yana mayar da hankali ne wajen bunƙasa da ƙarfafa ta ta hanyar bunƙasa hankali (aqliyya) da halin rai (nafsiyya). Dangane da nafsiyya kuwa, ana bunƙasa ta ta hanyar bautawa Mahalicci da kusantar Shi ta hanyar ayyukan biyayya, da kuma ci gaba da gina duk wata ɗabi'a zuwa ga kowane abu bisa akidar Musulunci kaɗai. Haɓakar ‘aqliyya (tunani) kuwa ana samunta ne ta hanyar bayyana tunani da ra’ayoyin da aka gina bisa ‘aqīdah (akida) ta Musulunci, da isar da su ta hanyar al’adar Musulunci.

Therefore, the Islamic ‘aqīdah is the only correct ‘aqīdah (creed). It is the only ‘aqīdah (creed) that is fit to be the correct basis for thinking and inclinations. Hence, it is imperative that the formation of shakhsiyya (personality) by man be done through the use of the intellectual ‘aqīdah (creed) as the basis for his thought and inclinations. Since the Islamic ‘aqīdah (creed) is the only correct intellectual ‘aqīdah (creed) and thus the only correct basis, it is imperative that the formation of shakhsiyya (personality) be done by making the Islamic ‘aqīdah (creed) alone the sole basis for man’s thought and inclinations until he achieves an Islamic shakhsiyya (personality), a lofty and distinct shakhsiyya (personality). Thus, the formation of the Islamic shakhsiyya (personality) is only accomplished by building both thought and inclinations of the individual upon the Islamic ‘aqīdah (creed). Yet this formation is not ever lasting, it is merely the formation of the shakhsiyya (personality). There is no guarantee that this shakhsiyya (personality) will remain based on the Islamic ‘aqīdah (creed) since deviation from the ‘aqīdah (creed) may occur in man’s thinking or in his inclinations. This deviation may be in the form of dhalaal (misguidance) or in the form of fisq (transgression). Therefore, constant observance at every moment in one’s life is required in maintaining the Islamic ‘aqīdah (creed) as the basis upon which thought and inclinations are built in order for one to remain an Islamic shakhsiyya (personality). After the formation of this personality, work is focused on developing and strengthening it by developing the ‘aqliyya (mentality) and nafsiyya (disposition). As for the nafsiyya (disposition), it is developed through worshipping the Creator and drawing nearer to Him through acts of obedience and by constantly building every inclination towards anything only on the Islamic ‘aqīdah (creed). Development of the ‘aqliyya (mentality) on the other hand is achieved by the explanation of thoughts and ideas built on the Islamic ‘aqīdah (creed) and conveying them through the Islamic culture.

Wannan ita ce hanyar samar da halayyar Musulunci (shakhsiyya) da kuma hanyar bunkasa ta. Hanya ce da Manzon Allah ﷺ ya yi amfani da ita. Yana kiran mutane zuwa Musulunci ta hanyar kiran su su karɓi akidar Musulunci. Idan sun karɓi Musulunci, sai ya ƙarfafa wannan akida a cikinsu, kuma ya tabbatar da cewa sun himmatu wajen gina tunaninsu da sha'awoyinsu bisa tushenta. An ruwaito wannan a cikin hadisi,

This is the method for forming the Islamic shakhsiyya (personality) and the method for developing it. It is the method employed by the Messenger ﷺ. He would call the people to Islam by calling them to (adopt) the Islamic ‘aqīdah (creed). Once they had embraced Islam he strengthened this ‘aqīdah (creed) in them and ensured that they were committed to building their thinking and inclinations on its basis, This has been reported in the hadīth,

Da kuma,

And,

Ya ci gaba da isar da ayoyin Allah سبحانه وتعالى da ke saukowa a gare shi daga Alƙur'ani, yana koyar da Musulmai Musulunci da hukunce-hukunce (ƙa'idodinsa). Sakamakon ƙoƙarinsa, da bin sa da kuma riƙe abin da ya isar, an samar da fitattun mutanen Musulunci waɗanda matsayinsu ya zo na biyu bayan na annabawa.

He الله سبحانه وتعالى then proceeded to convey the ayāt of Allah الله سبحانه وتعالى that were being revealed to him from the Qur’ān and and to teach Islam and its ahkām (rules) to the Muslims. As a result of his efforts, and through following him and adhering to what he conveyed, lofty Islamic personalities second only to those of prophets were formed.

A ƙarshe, mafarin duk wani mutum shi ne kafa ‘aqīda (akida) ta gaskiya.

In conclusion, the starting point with any human being is establishing the correct ‘aqīdah (creed)

a cikin zuciyarsa, sannan a gina tunani da karkata zuwa gare shi, a ƙarshe kuma a yi ƙoƙari wajen kiyaye shi ta hanyar aikata ayyukan biyayya da kuma samun tunanin Musulunci.

within him followed by the building of thought and inclinations upon it and finally exerting effort in maintaining it through the performance of acts of obedience and by acquiring (Islamic) thoughts