Musulmi sun yi imani da Musulunci da imani wanda babu shakka a cikinsa. Imaninsu ya yi karfi har ba ya haifar da wasu tambayoyi da ke nuna shakka. Haka kuma ba su tattauna ayoyin Alkur'ani ba sai ta hanyar da za ta ba su damar fahimtar gaskiyar ma'anar da ke cikinsu. Ba su bincika zato da ka iya fitowa daga gare shi ba, ko kuma sakamakon hankali da za a iya cirewa daga gare shi. Sun fita zuwa duniya, suna dauke da wannan da'awar Musulunci zuwa ga dukan mutane, suna yaki a hanyarta, suna bude birane, sai al'ummai suka karbi abin da suka dauka.

The Muslims believed in Islam with an imān that was free of doubt. Their belief was so strong that it did not result in any questions that would indicate skepticism. Nor did they discuss the ayāt of the Qur’ān except in a manner that would enable them to comprehend the reality of the thought therein. They did not inquire into the suppositions that might be drawn from it nor the logical conclusions that may be deduced from it. They went to the world, carrying this Islamic Da’wah to all the people, fighting in its path, opening the cities, and the nations embraced what they carried.

Dukan karnin farko na Hijira ya shuɗe yayin da guguwar Da'awar Musulunci ke mamaye duk abin da ya tsaya a gabanta. Ana ba mutane tunanin Musulunci yadda Musulmai suka karɓe su: da fahimta mai haske, imani mai ƙarfi, da wayewa mai ban mamaki da kyau. Sai dai, ɗaukar Da'awa zuwa ƙasashen da aka buɗe (aka ci) ya haifar da karo na tunani tsakanin mutanen wasu addinai waɗanda har yanzu ba su karɓi Musulunci ba, da kuma (wasu daga cikin) waɗanda suka shiga cikin ikonsa. Wannan karo na tunani yana da tsanani. Mutanen wasu addinai suna da masaniya game da wasu tunani na falsafa kuma suna da wasu ra'ayoyi da suka samu daga addinansu, don haka sukan tayar da shakka da muhawara da Musulmai game da al'amuran akida [aqa'id], domin tushen Da'awa an gina shi ne a kan 'aqidah da tunanin da ke da alaƙa da ita. Saboda haka Musulmai suka yi fatan alheri da gaske (ga nasarar)

The whole of the first century Hijri elapsed with the current of the Islamic Da’wah overwhelming everything that stood in its way; the Islamic thoughts were being given to the people as they had been received by the Muslims: with a brilliant understanding, a definitive faith and a surprisingly splendid awareness. Yet, the carrying of the Da’wah in the opened (conquered) lands led to an intellectual collision with the people of other religions who had not yet embraced Islam as well as (some of) those who had entered its domain. This intellectual collision was strenuous. The people of other religions were acquainted with some philosophical thoughts and had certain viewpoints which they got from their religions and so they used to stir skepticism and debate with the Muslims over creedal points [aqa’id], because the basis of the Da’wah is built upon the ‘aqīdah and the thoughts associated with it. So the Muslims sincerely wished well for (the success)

na Da'awa ta Musulunci, kuma suka yi muhawara da su don su kare kansu. Wannan ya sa mutane da yawa daga cikinsu suka koyi wasu tunani na falsafa don su yi amfani da su a matsayin makami a kan abokan hamayyarsu. Bugu da kari, baya ga gaskiyarsu wajen aiwatar da Da'awa da kuma karyata hujjojin abokan hamayyarsu, wannan koyon (na falsafa) an yi masa hujja a wajensu, kuma an ba su kwarin gwiwa zuwa gare shi saboda dalilai guda biyu:

of the Islamic Daw’ah and argued with them in order to counter them. This led many of them to learn some philosophical thoughts in order to use these as a weapon against their adversaries. Moreover apart from their sincerity in carrying the Da’wah and the refutal of their adversaries’ arguments, this learning (of the philosophies) was jusitified to them and they were motivated towards it due to two factors:

Da farko: Alƙur’ani mai girma, baya ga kiransa zuwa ga tauhidi (kadaita Allah) da annabci, ya magance manyan ƙungiyoyi da addinan da suka yaɗu a zamanin Annabi ﷺ; ya ƙalubalance su, ya kuma karyata akidunsu. Ya yi magana akan shirka, a dukkan siffofinta, ya kuma karyata ta. Daga cikin mushrikai akwai waɗanda suka bautawa taurari suka ɗauke su abokan tarayya ga Allah سُبْحَانَهُۥ وَتَعَالَىٰ; Alƙur’ani ya karyata imaninsu. Wasu daga cikinsu sun yi kira zuwa bautar gumaka suka mayar da su abokan tarayya ga Allah سُبْحَانَهُۥ وَتَعَالَىٰ; ya karyata wannan bautar. Wasu daga cikinsu sun musanta annabci gaba ɗaya; Alƙur’ani ya karyata imaninsu. Wasu daga cikinsu sun musanta annabcin Muhammadu ﷺ, Alƙur’ani ya karyata wannan imani. Wasu daga cikinsu sun musanta tashin matattu da hisabi a ranar, Alƙur’ani ya karyata imaninsu. Wasu daga cikinsu sun bautawa Isa عليه السلام, ko suka mayar da shi ɗan Allah سُبْحَانَهُۥ وَتَعَالَىٰ; Alƙur’ani ya karyata wannan imani; kuma Alƙur’ani bai tsaya a nan ba: ya umarci Manzon Allah ﷺ da ya yi muhawara da su.

Firstly: the Noble Qur’ān, besides its call for tauhīd (monotheism) and prophethood, tackled the more prominent sects and religions which were widespread at the time of the Prophet صلى الله عليه وسلم; it countered them and refuted their advocacies. It dealt with shirk, in all its forms, and refuted it. There were amongst the mushrikīn those who deified the planets and took them as associates to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ; the Qur’ān refuted their belief. Some of them advocated the worship of idols and made them into partners of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ; it refuted this adovation. Some of them denied prophethood altogether; the Qur’ān refuted their belief; some of them denied the prophethood of Muhammad صلى الله عليه وسلم and it refuted this belief. Some of them denied the ressurection and the accounting on that day; the Qur’ān refuted their belief. Some of them deified Isa عليه السلام, or made him into the son of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ; the Qur’ān refuted this belief; and the Qur’ān did not suffice with this: it ordered the Messenger صلى الله عليه وسلم to engage in debate with them:

Har ila yau, rayuwar Annabi صلى الله عليه وسلم ta kasance rayuwar gwagwarmayar hankali da dukkan kafirai, da mushrikai, da Ahlul Kitab. An ruwaito abubuwa da dama game da shi a Makkah da Madina, inda ya yi muhawara da kafirai, yana tattaunawa da su a matsayin mutum-mutum, da ƙungiyoyi, da wakilai. Wannan gwagwarmayar hankali, wadda ta bayyana sarai a cikin ayoyin Alƙur'ani da hadisan Manzon Allah صلى الله عليه وسلم da kuma a halayensa, Musulmai sun karanta kuma sun ji ta; don haka abu ne na halitta a gare su su tattauna da mutanen wasu addinai, su shiga gwagwarmayar hankali da su, su kuma yi muhawara da su. Hukunce-hukuncen addininsu suna kira zuwa irin wannan tattaunawa; yanayin Kiran Musulunci - karon sa da kafirci - ba zai ci gaba ba sai an yi irin wannan gwagwarmaya, tattaunawa da muhawara tsakaninsa da kafirci. Amma abin da ya sa wannan gwagwarmaya ta ɗauki salon hankali, shi ne Alƙur'ani da kansa yana kira zuwa amfani da hankali, yana kuma kawo hujjar hankali da shaidar abin da ake gani da ji. Kiran zuwa ga akidarsa ya dogara ne kacokan kan hankali, ba kan shaidar nassi kawai ba. Don haka ya zama dole muhawarar da gwagwarmayar su ɗauki salon hankali, kuma su kasance da wannan siffa.

Further, the life of the Prophet صلى الله عليه وسلم had been a life of intellectual struggle with all of the kuffār, the mushrikīn and the People of the Book. Many incidents were reported about him in Makkah and Madinah in which he discussed with the kuffār and debated with them as individuals, groups, and delegations. This intellectual struggle which is prominent in the ayāt of the Qur’ān and in the ahādith of the Messenger صلى الله عليه وسلم and in his conduct was read and heard by the Muslims; it was thus only natural for them to discuss with the people of other religions and to engage with them in an intellectual struggle and to debate with them. The ahkām of their religion call for such discussion; the nature of the Islamic Call - its clash with kufr - will not progress without the occurrence of such struggle, discussion and argumentation, between it and kufr. As for that what makes this struggle adopt an intellectual character, the Qur’ān itself calls for the use of the intellect, and it cites intellectual proof and sensory evidence. The call to its ‘aqīdah is based exclusively on the mind, not on textual evidence. Thus it was inevitable for the debate and the struggle to take an intellectual character and to be marked by the same.

Na biyu: Wasu matsaloli na falsafa da na tauhidi sun shigo wa Musulmi daga Kiristocin Nestoriyawa da makamantansu, kuma an san dabarar hankali ta Aristotle a tsakanin Musulmi; wasu sun saba da wasu littattafan falsafa. An fassara littattafai da yawa daga Helenanci zuwa Suryanci, sannan zuwa Larabci; daga baya, aka yi fassara kai tsaye daga Helenanci zuwa Larabci. Wannan ya taimaka wajen bayyanar tunanin falsafa. Wasu addinai, musamman Yahudanci da Kiristanci, sun yi amfani da falsafar Helenanci a matsayin makami, suka kawo ta cikin ƙasashen Musulmi. Duk wannan ya haifar da tunanin falsafa, wanda ya tura Musulmi su yi nazarinsa.

Da

And

Da

And

Da

And

Da

And

Da

And

Haka hanyar Alkur'ani take bi wajen bayyana ikon Allah, sanin Allah da nufinsa, tana bisa tushen fitrah da hankali. Wannan hanya tana dacewa da fitrah, kuma tana haifar da wani yanayi a cikin kowane mutum na sauraro da amsawa gare ta; ko da mai musun Allah ma yana fahimtarta kuma yana mika wuya gare ta. Hanya ce da ta dace da kowane mutum, ba tare da bambanci tsakanin masu manyan mukamai da talakawa ba, ko tsakanin masu ilimi da marasa ilimi.

Thus the approach of the Qur’ān with regards to Allah’s capability, knowledge, and will tread on the basis of the fitrah and the intellect. This approach is consistent with the fitrah and it generates a feeling within every human being to listen and respond to it; even an atheist comprehends it and succumbs to it. It is an approach that suits every human being, with no distinction between the elite and the commoner or between the educated and the uneducated.

Bugu da kari, ayoyin mutashabihat, waɗanda a cikinsu akwai rashin bayyana da kuma rashin tsabta ga mai karatu, sun zo ne a cikin siffa ta gaba ɗaya, ba tare da cikakken bayani ba; sun zo ne a cikin siffar bayanin abubuwa gaba ɗaya ko kuma ba da labarin gaskiya inda a bayyane yake cewa babu bincike, cikakken nazari da tabbatarwa. Don haka mai karatu ba ya ƙin su, kuma ba ya fahimtar gaskiyar da suke nufi sai fiye da ma'anar kalmomin da ke cikinsu. Saboda haka, matsayin da ya dace game da su shi ne karɓa, kamar yadda ake yi wajen kwatanta kowace gaskiya da tabbatar da duk wani al'amari, ba tare da neman dalilai masu tasiri ko hujja ba. Don haka wasu ayoyi suna kwatanta wani fanni na ayyukan mutum, kuma a cikin hakan suna nuna tilastawa; wasu ayoyi kuma suna kwatanta wasu fannoni, kuma a cikin hakan suna nuna zaɓi na 'yanci. Allah سُبْحَانَهُۥ وَتَعَالَىٰ ya ce,

Moreover, the mutashabih ayāt wherein is ambiguity and in which there is lack of clarity for the reader, have come in the general form, without detail; they have come in the form of a general description of things or a reporting of realities wherein a lack of inquiry, thoroughness and substantiation is apparent. So the reader does not reject them nor does he truly comprehend the realities denoted by them beyond the denotations of the words therein. Therefore, the natural stance with regards to them is one of acceptance as is the case towards the depiction of any reality and the verification of any fact, without seeking effective causes or substantiation. Thus, certain ayāt depict one facet of the actions of man and in so doing indicate compulsion; other ayāt depict other facets and in so doing indicate free choice. Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,

Da

And

On the other hand, He الله سُبْحَانَهُۥ وَتَعَالَىٰ also says,

On the other hand, He الله سُبْحَانَهُۥ وَتَعَالَىٰ also says,

Wasu ayoyi sun tabbatar wa Allah سُبْحَانَهُۥ وَتَعَالَىٰ fuska da hannu, sun kuma kwatanta Shi da Hasken sammai da ƙasa, sun kuma bayyana cewa Allah سُبْحَانَهُۥ وَتَعَالَىٰ yana cikin sama.

Other ayāt establish for Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ a face and a hand and speak of Him as the Light of the Heavens and the Earth and state that He الله سُبْحَانَهُۥ وَتَعَالَىٰ is in the Heavens:

Sauran ayoyi suna tabbatar da keɓantuwarsa:

Other ayāt establish his uniqueness:

Don haka wasu ayoyi suka zo a cikin Alƙur'ani waɗanda ke da alamar sabani. Alƙur'ani ya kira irin waɗannan ayoyi mutashabihat (masu ma'anoni da yawa). Allah سُبْحَانَهُۥ وَتَعَالَىٰ ya ce,

Thus certain ayāt came in the Qur’ān which are seemingly contradictory. The Qur’ān called such ayāt mutashabihāt (polysemous). Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,

Lokacin da aka saukar da waɗannan ayoyi, Manzon Allah ﷺ ya isar da su ga mutane, sai Musulmi suka haddace su kamar yadda suke, ba su haifar da wani tattaunawa ko muhawara ba. Ba su ga a cikin waɗannan ayoyi wani sabani da ke buƙatar sasantawa ba. Sun fahimci kowace aya ta hanyar la'akari da al'amarin da ta zo don bayyanawa ko tabbatarwa. Don haka ayoyin sun kasance masu daidaituwa a zahiri da kuma a cikin kansu. Sun yi imani da su, sun amince da su, kuma sun fahimce su a bisa ƙa'ida ta gaba ɗaya, sun wadatu da wannan fahimta; sun ɗauke su a matsayin bayanin gaskiya ko labarin al'amura. Yawancin masu hikima ba sa son tattaunawa game da cikakkun bayanan mutashabihat ko muhawara a kansu. Sun ɗauka cewa irin wannan tattaunawa ba ta da amfani ga Musulunci. Fahimtar gaba ɗaya, gwargwadon fahimtar mutum, za ta sa tattaunawar cikakkun bayanai da ƙari ba ta zama wajibi ba. Don haka Musulmi sun fahimci hanyar Alƙur'ani kuma suka karɓi ayoyinsa bisa wannan hanya a zamanin Manzon Allah ﷺ, haka ma waɗanda suka zo bayansu, har sai da karni na farko na Hijira ya cika gaba ɗaya.

When these ayāt were revealed, the Messenger صلى الله عليه وسلم conveyed them to the people and the Muslims memorised them by rote, they did not generate any discussion or debate. They did not see in these ayāt any contradictions that required reconcilation. They understood every ayah with reference to the aspect it came to describe or verify. Thus the ayāt were harmonious in reality and in their selves. They believed in them, trusted them and understood them in a general manner, and they sufficed themselves with this understanding; they regarded them as a description of reality or a reporting of facts. Many amogst the wise did not like the discussion concerning the details of the mutashabihāt or the debate thereof. They thought that such discussion was of no benefit to Islam. The general understanding, to the extent one understands, would render the discussion of the details and elaborations unnecessary. Thus the Muslims comprehended the approach of the Qur’ān and received its ayāt upon this approach throughout the era of the Messenger صلى الله عليه وسلم and so did those who came after them until the entire first century Hijri had elapsed.

Dangane da bambancinsu da hanyar masana falsafa, masana falsafa sun dogara ne kawai da hujjojin kiyasi (syllogisms); sun samar da kiyasi a tsari na hankali daga karamar mukaddima da babbar mukaddima da kuma sakamako. Sun yi amfani da kalmomi na musamman da kuma harshen ilimi irin su ‘mahaifa’ (essence) da ‘haddi’ (accident) da makamantansu; sun kawo matsalolin ilimi wadanda suka gina bisa tushen hankali, ba bisa tushen abin da ake gani da hankula ko hakikanin gaskiya ba.

As for their difference from the methodology of the philosophers, the philosophers depended solely on syllogisms; they evolved syllogisms in a logical form from a minor and major premise and a conclusion. They used terminology and jargon such as ‘essence’ and ‘accident’ and the like; they initiated intellectual problems which they built on the basis of logic, not on the basis of sense-perception or the reality.