Ta hanyar waɗannan hanyoyi ne yanzu ake samun ilimin Musulunci da kuma karatunsa, kuma a bayyane yake da yanayinsu cewa ba za su iya kafa wani tunanin Musulunci ba. Sakamakon yaɗuwarsu, rashin tunani, da tunani mai zurfi da na zuciya kawai, sun mamaye tunanin Musulmai a yau, duk da yawan Musulmai da ke karatun Musulunci a jami'o'i, masallatai da cibiyoyi, da kuma karuwar adadin malamai. Waɗannan hanyoyi a zahiri suna kai ga irin wannan yanayi, domin ba a ƙara ɗaukar Musulunci a matsayin akida da ke tsara ra'ayi game da rayuwa ba. Maimakon haka, ana ɗaukar Musulunci ko dai a matsayin bayanai masu tsauri ko tsaye, ko kuma a matsayin labarai da ake yi don faranta rai. Ga wasu daga cikin halayen tunanin Al'ummar Musulmi a yanzu waɗanda suka bayyana sakamakon samun Musulunci ta waɗannan hanyoyi.

Islam today is acquired and studied through these methods, and it is obvious by their nature that they cannot establish any Islamic thinking. As a result of their prevalance, idleness in thinking, and superficial and emotional thinking are encompassing the current thinking of Muslims in spite of the tremendous number of Muslims studying Islam in universities, masjids, and institutions, and the increasing number of Shaykhs. These methods naturally lead to such a situation because Islam is no longer viewed as an ideology that shapes the point of view towards life. Rather, Islam is taken either as rigid or static information, or as stories to appease the emotions. Following are some characteristics of the current thinking of the Muslim Ummah that have emerged as a result of acquiring Islam through these methods.

التفكير يمكن وصفه بأنه إما سطحي، أو عميق، أو مستنير. والتفكير السطحي ينتج عن غياب الدراسة العميقة والشاملة للوضع، والفرد الذي يلجأ إلى هذا التفكير يكتفي بالنظر إلى ظاهر أي حدث أو وضع. وينعكس هذا التفكير السطحي في الفكر السياسي الحالي للمسلمين. فعندما ينظر المسلمون إلى الدول القائمة في العالم الإسلامي، يظنون أن هذه الدول مستقلة وأن حكامها لهم إرادتهم الخاصة، لمجرد أن لكل منها حدودها الخاصة، وعلمها، ودستورها، وعضويتها في المنظمات الدولية. غير أن الشخص نفسه الذي يصل إلى هذه النتيجة، لو أمضى وقتًا في دراسة واقع هذه الدول، وكيف نشأت، وعلاقتها بالغرب، لما خلص إلى أن هذه الدول مستقلة.

Thinking can be characterized as either superficial, profound, or enlightened. The superficial thinking results from a lack of deep and comprehensive study of the situation, and the individual who resorts to this thinking is content with looking at the surface of any event or situation. This superficial though reflects in the current political thinking of the Muslims. When Muslims look to the existing states in the Muslim world, they think that these states are independent and that the rulers have their own will simply because they each have their own borders, flag, constitution, and membership in international organizations. However, if the same person who reaches this conclusion would spend time studying the reality of these states, how they were developed, and their relationship with the West, he would not conclude that these states are independent.

Wani misali kuma na tunani mara zurfi shi ne da'awar cewa Dimokuradiyya tana daidai da Shura da Musulunci ya yi kira zuwa gare ta, kawai saboda Musulunci yana ƙarfafa shawara kuma yana ba Al'ummar Musulmi haƙƙin zaɓar Khalifah. Sai dai idan aka duba asalin akidar Dimokuradiyya sosai, zai bayyana cewa Dimokuradiyya tsari ne na musamman da ya dogara da ra'ayin cewa ɗan Adam yana da haƙƙin yin dokokinsa da kansa, kuma ya yanke wa kansa ma'aunin abin da yake daidai da abin da ba daidai ba. Wannan ra'ayi yana karo da tushen tsarin Musulunci, wanda ya tabbatar da cewa Allah (SWT) kaɗai

Another example of superficial thinking is claiming that Democracy parallels the Shura that Islam calls for based solely upon the fact that Islam recommends consultation and gives the Ummah the right to choose the Khalifah. However, closely examining the ideological basis of Democracy in a profound way will reveal that Democracy is a specific system based on the notion that the human being has the right to make his own laws and decide for himself his own standards of right and wrong. This notion contradicts the basis of the Islamic system, which states that only Allah (swt)

Ash-Shaari' (Allah) ne yake da hakkin yin dokoki da yanke abin da yake halal da abin da yake haram, shi kuma mutum yana da hakkin fahimta da aiwatar da wadannan dokoki kawai. Ba wai kawai tsarin Dimokuradiyya da na Musulunci sun bambanta a tushen dokokinsu ba, har ma a hanyar cire dokoki daga majiyoyin shari'a.

Lokacin da matakin tunani ya ragu, mutum ba zai iya gudanar da wani bincike na asali da kansa ba. A irin wannan hali, idan ya fuskanci wata matsala ko al'amari da ke bukatar wani irin tunani ko bincike na asali, zai rungumi ra'ayoyin da wasu suka riga suka kafa. Ko a siyasa, ko a shari'a, ko a kowane fanni, irin wannan mutum zai koma wajen wasu domin su ba shi amsoshi. Bayan ya karɓi amsa ko ra'ayi daga wasu, sai ya kare shi ya kuma tabbatar da shi kamar nasa ne, ba tare da ya bincika dalilan da suka danganci shi ba, sai dai saboda amincewarsa ga wanda ya kafa wannan ra'ayi.

When the thinking level declines, the individual will be unable to conduct any original research on his own. In this situation, the individual will adopt already-existing ideas established by others when faced with any case or issue that requires any type of original thought or research. Whether in political, legal, or any other issues, such a person will turn to others to provide him with the answers. And after taking the answer or opinion from others, he will defend and justify this opinion as if it was his own without researching the related evidences, only because of his trust in the one who established the opinion.

Irin wannan tunani ya yi yawa a tsakanin Musulmi duk da yawan adadinsu, alhali kuwa yawan tunani na asali kusan babu. Irin wannan taqleed (koyi makaho) yana da karbuwa a fiqhu ga wanda ba zai iya yin ijtihadi ba, kuma yana da karbuwa ga mujtahidi a wurin da ba sai ya yi nasa ijtihadin ba. Sai dai irin wannan tunani ba a yarda da shi a cikin Aqeedah ba, domin an sani sosai cewa an hana Musulmi karbar Aqeedarsu ta hanyar taqleed. Wannan hanyar game da Aqeedah ta samo asali ne daga wadanda ba Musulmi ba, wadanda kawai suke bin kakanninsu ba tare da fara wani irin tunani ko bincike a kan imaninsu ba. Haka kuma, ma'anar Iman ba ta bar wuri ga taqleed a cikin Aqeedah ba, domin ana bayyana Iman da cewa imani ne mai tabbaci wanda ya dace da gaskiya, kuma yana dogara ne da hujjoji masu tabbatarwa. Taqleed ba zai iya kafa irin wannan Iman ba, domin yana bukatar mutum ya yi tunani a kan al'amarin, ya kuma gina hujjarsa bisa dalilan da suke kafa imani mai tabbaci. Saboda haka, bai dace ga kowa ya ce "Na yi imani da Allah da Manzo" saboda mahaifinsa ko malaminsa ya fada haka ba.

This type of thinking is widespread among Muslims in spite of their large numbers, whereas the amount of original thinking is almost non-existent. Such taqleed (imitation) is acceptable in fiqh for those unable to conduct ijtihad and is also acceptable for the mujtahid is some where he does not have to exercise his own ijtihad. However, this type of thinking is not allowed in the Aqeedah, as it is well known that Muslims are prohibited from adopting their Aqeedah through taqleed. Such an approach towards the Aqeedah originated from the non-Muslims who simply follow their ancestors without initiating any type of thinking or research into their beliefs. Furthermore, the definition of Iman leaves no room for the taqleed in the Aqeedah because Iman is defined as the conclusive belief that agrees with the reality and is based on conclusive evidences. Taqleed cannot establish such an Iman because it requires thinking about the issue and building one’s case based on daleels that establish the conclusive belief. Therefore, it is incorrect for anyone to say "I believe in Allah and the Messenger" because his father or shaykh said so.

A cikin rayuwar yau da kullum, akwai fagage da ke bukatar tunani mai zurfi da cikakke, kamar al'amuran siyasa ko gudanar da bincike a dakin gwaje-gwaje, ko neman shaida a al'amarin shari'a. Haka kuma, akwai yanayi da ke bukatar a magance su ta hanyar tunani, kamar yadda za a magance hari da irin dabarun da matakan da za a dauka. Irin wannan lamari ne Manzon Allah ﷺ ya nuna a Yakin Khandaq, inda Manzon Allah ﷺ ya kirkiro dabaru da dama da suka bukaci tunani mai zurfi game da halin da ake ciki, domin a kare Madina daga harin yadda ya kamata.

In everyday life, there are areas that require deep and comprehensive thinking, such as political events or conducting research in the lab, or searching for the evidence in a legal matter. In addition, there are situations that need to be addressed by thinking, such as how to deal with an attack and what specific strategies and measures to undertake. Such an incident was demonstrated by the Prophet (saaw) during the Battle of Al-Khandaq, in which the Prophet (saaw) initiated numerous tactics which required extensive thinking about the situation in order to effectively counter the attack upon Medina.

A wasu al'amura da yanayi kuma akwai wadanda ba sa bukatar tunani. Mutum ba ya bukatar gudanar da dogon bincike da yin nazari mai zurfi domin tabbatar da cewa ruwa yana biyan bukatar mai kishin ruwa, ko kuma domin tabbatar da cewa kowace al'umma tana bukatar kare kanta daga abokan gabanta. Irin wadannan al'amura a bayyane suke daga abin da ake gani a rayuwar yau da kullum. Haka kuma, idan Musulmi ya ji kiran sallah (Adhan), ba ya bukatar yin tunani kan yadda zai yi wudu, domin wannan aiki ya saba masa har yana yinsa ta atomatik ba tare da ya yi tunanin motsin jikinsa ba. Ko da yake sabon Musulmi na iya bukatar ganin wasu 'yan misalai na yadda ake yin wudu da farko, ba ya bukatar yin falsafa a kan wudu duk lokacin da zai yi shi.

On the other hand, there are situations and issues which do not require thinking. One does not need to conduct lengthy experiments and engage in extensive study to prove that water fulfills the need of a thirsty person or to prove that any nation must protect itself against its enemies. Such issues are plainly obvious from everyday experience. Also, when a Muslim hears the Adhan, he does not need to think about how to perform the wudu because this action is so well-known to him that he automatically does it without any need to think about the movements. While a new Muslim may initially require a few demonstrations of the wudu, he does not need to philosophize the wudu every time he needs to perform it.

Amma, Musulmi sun rasa wannan kyakkyawan layi da ke raba abin da ke buƙatar tunani da abin da ba ya buƙatar tunani. Sakamakon haka, Musulmi suka fara tattaunawa cikin dogon bayani da cikakken fayyace kan al'amuran da ba sa buƙatar irin wannan cikakken bayani. Wani malami zai shafe shekara guda yana bayyana wa mutane hukunce-hukuncen alwala, duk da cewa 'yan abubuwa na aiki za su isa. Haka kuma, wasu mutane za su rubuta littattafai masu yawa-masu yawa game da alwala, da tahara, da motsin sallah, da sauran irin waɗannan al'amura.

Don a magance wannan matsala, dole ne mutum ya fahimci cewa tsarin tunani yana buƙatar mutum ya ji kuma ya fahimci batun da ke gaba. Babu wanda zai iya yin tunani game da batutuwan da suka wuce iyakar hankalinsa sai dai idan wata hujja ingantacciya game da irin waɗannan batutuwa ta zo daga tushen da hankali ya riga ya tabbatar da amincinsa. A cikin wannan mahallin, Musulmi sun yi imani da Aljannu, Mala'iku, Ranar Alƙiyama, Aljanna da Wuta, da sauran al'amuran Gaibu. Imani da irin waɗannan gaskiyar yana kan hujja mai ƙarfi da ake kafawa ta hanyar hankali, wanda ya bambanta da ilimin falsafa (metaphysics), wanda ya dogara ne kawai akan hasashe zalla.

In order to address this issue, one must realize that the thinking process requires that the individual sense and comprehend the issue at hand. No one can think about issues that are beyond the scope of their senses unless an authentic evidence regarding such issues comes from a source that the rationale has already established as credible. Within this context, Muslims believe in the Jinn, the Angels, the Day of Judgment, Paradise and Hell-fire, and other aspects of the Ghaib. The belief in such realities is built upon the conclusive evidence that is established through the intellect, to be distinguished from metaphysics, which is based upon pure speculation.

Kwanan nan, tunanin falsafar bayan-jiki (metaphysical) ya shiga cikin tsarin tunanin Musulmai.

Recently, the metaphysical thinking has seeped into the thinking process of the Muslims.

A yau, Musulmi suna nuna tunanin metaphysics ta hanyoyi biyu:

Nowadays, the Muslims manifest the metaphysical thinking in two aspects:

Rashin fahimtar iyakokin tunani da na hankalin ɗan adam ya haifar da cewa Musulmi suna tattaunawa kan al'amuran da suka shafi ghaibu ta hanyar amfani da hankalinsu da hankulansu. Sakamakon haka, al'amura kamar aljannu suna mamaye babban wuri a tunanin Musulmi, har ta kai wasu suna ikirarin cewa suna iya sadarwa da aljannu. Wani misali na irin wannan al'amari shi ne muhawarar da ke kewaye da Siffofin Allah da kuma ko suna cikin Zatinsa ko a'a. Duk da cewa dole ne Musulmi su yi imani da wanzuwar irin waɗannan gaskiya, wannan imani dole ne ya takaita ga nassin dalili kuma ba zai iya wuce shi ba, domin tsarin tunani yana buƙatar hankali domin ya faru. Yunkurin fara tsarin tunani kan gaskiyar da hankalin ɗan adam ba zai iya fahimta ko ji ba, zai haifar da hasashe na zato wanda babu tunani a cikinsa.

Failure to understand the limits of the thinking process and the human mind has resulted in Muslims discussing issues related to the Ghaib using their own mind and senses. As a result, issues such as the jinn occupy a very large space in the thinking of Muslims, to the extent that some even claim that they can communicate with the jinn. Another example of such an issue is the discussion that revolves around the Attributes of Allah and whether or not they are part of His Entity. Although Muslims must believe in the existence of such realities, this belief must be limited to the text of the evidence and cannot venture beyond it because the thinking process requires sensation in order to occur. Attempting to initiate the thinking process upon realities that the human mind cannot comprehend or sense will result in speculative imagination devoid of any thought.

Akwai dalilai da dama da suka taimaka wajen samuwar irin wannan matakin tunani. Daya daga cikin muhimman dalilai shi ne, tattaunawa a kan halin da Al'ummar Musulunci take ciki a yanzu na iya jawo matsaloli daga bangaren masu mulki. Saboda haka, mutane za su karkata zuwa irin wadannan batutuwa domin ba za su zama matsala ga kafofin mulki ba. A zahiri, masu mulki ma na iya karfafa irin wannan tunani don su karkatar da hankalin Musulmai daga ainihin matsalolin da suke fuskanta. Wani dalili kuma shi ne, karancin tunani da ake da shi a tsakanin Musulmai na iya tura mutane su tattauna irin wadannan batutuwa, domin ilimin aka-aka (metaphysics) ba ya bukatar tunani mai zurfi, wanda yawancin mutane suke ganin yana da wuya su fara. Abin da tunanin aka-aka ke bukata kawai shi ne kawo labarai da barin tunani ya yi yawo ba tare da bukatar kafa wata hujja ta zahiri don gina batu ko muhawara ba, abu ne da kowa zai iya yi cikin sauki da kwanciyar hankali.

Many reasons contributed to such a level of thinking. One important reason is that discussing the current situation of the Muslim Ummah may lead to some problems with the ruling elite. As a result, people would shift towards such issues because they may not be problematic to the ruling establishments. In fact, the ruling elite may even encourage this type of thinking to distract the Muslims from the real issues facing them. Another reason is that the low level of thinking that exists among Muslims may push the individuals to discuss such issues because metaphysics does not require serious thinking, which is difficult for many people to initiate. All that metaphysical thinking requires is bringing stories and unleashing the imagination without the need to establish any concrete evidence to build a case or argument, which is something that anyone can do with relative ease and comfort.

Qadriyya Ghaibiyya na nufin karkatar da alaƙar ayyuka daga Hukuncin Shari'a zuwa abin da mutum zai iya zato a matsayin Ilimin Allah. Misalan irin wannan tunani sun haɗa da iƙirarin cewa koma-baya da raguwar da Musulmi suke ciki ƙaddara ce da ba za a iya magancewa ko canza ta ba, ko kuma amfani da Du'a a matsayin kawai hanyar canza halin da Musulmi suke ciki ba tare da fara wani aiki ba, ko kuma iƙirarin cewa aljanu da shaiɗanu ne sanadin wasu cututtuka, kuma hanyar warkar da cutar ita ce sadarwa da su.

Qadriyya Ghaibiyya refers to shifting the connection of the actions from the Hukm Sharii to what someone may imagine as the Knowledge of Allah. Examples of such a mentality are claiming that the current backwardness and decline of the Muslims is their destiny that cannot be addressed or changed, or using the Du’a as the only means of changing the situation of Muslims without initiating any action, or claiming that the jinn and the shayateen are the cause of some diseases and that the way to cure the disease is to communicate with them.

Musulmi dole ne su yi imani cewa dangantakar sanadi da sakamako doka ce ta halitta da Allah (SWT) ya sanya a cikin wannan duniya.

Muslims must believe that Cause-and-Effect is a natural law that Allah (swt) set in this universe.

Sakamako ba zai faru ba sai in sababinsa sun kasance. Misali, nasara ba za ta tabbata ba sai in sababinta sun kasance, kamar tsayuwar rundunar a kan manufofinta, hikimar shugabanninta, da matakin shirye-shirye da tsare-tsare. Haka kuma warkar da cuta tana da sabab, wato magani mai dacewa. Annabi ﷺ ya ce: "Ya bawan Allah! Ku nemi magani, domin Allah ya halicci cuta da magani." A wani lamari, wani mutum ya zo wurin Annabi ﷺ yana neman ya yi wa raƙumarsa addu'a don ta warke daga wata cutar fata. Annabi ﷺ ya ce wa mutumin: "Ka ƙara wa addu'arka da kwalta," yana nuna cewa addu'a ita kaɗai ba za ta cim ma manufar ba. A wani lamari kuma, Annabi ﷺ ya ce wa wani mutum da yake son ya sakar wa raƙumarsa igiya yana dogara ga tawakkuli don ya kiyaye ta: "Ka ɗaura ta, sannan ka dogara ga Allah." Haka nan, mayar da Musulmi daga halin da suke ciki yanzu ba zai faru da addu'a da ibada kaɗai ba, sai ta hanyar fara canji da aiki don samar da farfaɗowa. Allah (SWT)

The effect will occur only if the cause exists. For example, victory cannot materialize unless its causes exist, such as the army’s firm conviction in its objectives, the shrewdness of the leaders, and the level of preparation and planning. Also, curing a disease has a cause, which is the correct medication. The Prophet (saaw) said, "O servant of Allah! Seek medical treatment since Allah created the disease and the medication." In one incident, a man came to the Prophet (saaw) asking him to make Du’a to his camel to cure her from a skin disease. The Prophet (saaw) told the man, "Add to your Du’a some tar," indicating that the Du’a by itself will not accomplish the objective. In another incident, the Prophet (saaw) told a man who wanted to unleash his camel while depending on the tawakul to protect her, "Leash her, and then have the tawakul." By the same token, reviving the Muslims from their current status quo will occur not by Du’a and ibadah alone but through initiating the change and working towards creating the revival. Allah (swt)

Kamar yadda aka ambata a baya, hanyar tunani ta hankali tsari ce da ta ƙunshi hakika, da hankali mai lafiya, da hankula waɗanda ke isar da hakika zuwa ga hankali a matsayin ji, da kuma bayanan da suka gabata waɗanda hankali ke haɗawa da wannan ji don samar da tunani. Don haka, hanyar hankali tana nufin yin tunani game da hakikanin abin da ke gaba ko al'amarin yadda yake. Amma hanyar kimiyya kuwa, tana dogara ne a kan gudanar da gwaje-gwaje da kai ga ƙarshe bisa ga bayanan da aka tattara. Duk wani nau'in bincike na kimiyya ba ya dogara ga yanayi ko hakikanin al'amari kamar yadda yake ba, sai dai yana buƙatar sanya abin da ake bincika cikin wani yanayi daban da muhallinsa na asali, sannan a lura da tasirin waɗannan yanayi da aka ɗora a kansa. Wannan tsari ana kiransa gwajin kimiyya, kuma shi ne ginshiƙin hanyar tunani ta kimiyya.

As previously mentioned, the intellectual way of thinking is a process which involves the reality, a sound human mind, senses which transfer the reality to the mind as a sensation, and previous information which the mind links to the sensation to produce a thought. Thus, the intellectual method entails thinking about the reality at hand or the issue as it is. However, the scientific method is based upon performing experiments and reaching a conclusion based on the data collected. Any kind of scientific research does not depend on the situation or the reality as is but necessitates subjecting the material under scrutiny to an environment different than its natural environment and then observing the impact of these imposed conditions on the material. This process is referred to as the scientific experiment, which constitutes the cornerstone of the scientific method of thinking.

Hanyar kimiyya reshe ce na hanyar hankali, domin kamar hanyar hankali, tsarin kimiyya yana bukatar wata hakika, da gabobin jin jiki domin fahimtar wannan hakika, da kwakwalwar mutum domin gudanar da bincike da nazari don isa ga wata matsaya.

The scientific method is a branch of the rational method because, like the rational method, the scientific process requires a reality, senses in order to perceive the reality, and a human brain in order to perform the research and analysis to arrive at a conclusion.

Duk da haka, bambancin ya ta'allaka ne ga irin gaskiyar da ake magana a kanta, kuma saboda haka irin binciken da nazarin da ake gudanarwa a tsarin kimiyya za su bambanta da na tsarin hankali. Ba za a iya amfani da hanyar kimiyya a dukkan fannoni ba, domin ba kowane abu ne ake iya gwada shi ta hanyar gwaji ba. Ko da yake ana iya tattaunawa a kan fannoni kamar ilimin lissafi, ilimin halittu da injiniya bisa gwaji, fannoni kamar falsafa, tarihi, tattalin arziki, shari'a da akidun imani ba za a iya tattaunawa a kansu ta hanyar hanyar kimiyya ba, domin irin waɗannan fannoni ba abu ne na zahiri da za a iya yi masa gwaji da auna shi ba. Misali, don gwada tasirin wata akida a kan ci gaban al'umma ta hanyar kimiyya, sai an mayar da al'umma ɗaya ƙarƙashin akida, a kwace akidar daga wata al'uma don a gani ko akidar tana haifar da ci gaba.5 Irin wannan nazari ya wuce iyakar hanyar gwaji, domin ba za a iya tilasta al'ummomi, daidaikun mutane ko jama'a su shiga irin waɗannan yanayi ba. Sai dai, mutum na iya lura da al'ummomi ko daidaikun mutane yadda suke, ko kuma a cikin tarihi, sannan ya kai ga matsaya ta hankali cewa akidar tana haifar da ci gaban al'umma. Wani muhimmin bambanci tsakanin hanyar kimiyya da ta hankali yana cikin irin gaskiyar ko matsayar da kowace hanyar tunani take kaiwa. Hanyar kimiyya tana kaiwa ga kafa gaskiyar dangi ba ta cikakke ba, domin tana dogara ne da ma'auni na dangi.

Wannan irin tunani zai iya bayyana ta bangarori biyu:

This type of thinking can manifest in two aspects:

1. Tunanin Buri (Wishful Thinking): Idan mutum yana da karkata ta motsin rai zuwa wani takamaiman sakamako, sai ya so al'amura su kai ga wannan sakamakon. Saboda haka, zai fara fassara komai bisa ga wannan buri nasa. Rawar hankali a irin wannan tunani ita ce ta tabbatar da sakamakon da ake so da kuma neman hujjar cewa shi ne daidai. Misali, wasu mutane suna da wata biyayya ga wata gwamnati, kuma saboda wannan kusanci na motsin rai, suna fatan cewa wannan gwamnatin adalci ce. Bisa ga wannan buri, sai su yanke hukuncin cewa wata gwamnati tana da adalci, kuma za su kare ayyukan wannan gwamnatin don su dace da wannan hukunci, koda kuwa wannan kariya na nufin musanta gaskiyar da ke bayyane gaba ɗaya.

1. Wishful Thinking: When a person possesses an emotional inclination to reach a specific conclusion, he wishes the events to lead to this result. As a result, he would start interpreting everything based upon this wish. The intellect’s role in this type of thinking is to justify the wished for result and attempt to prove its case. For example, some people have a certain loyalty to a regime, and based upon this emotional attachment, they would wish that this regime is a just system. Based upon this wish, they would conclude that a certain regime is just, and they would justify the actions of this regime in order to fit this conclusion, even if this justification amounted to denying clear facts altogether.

Har ila yau, burin wasu Musulmi na ganin wata ƙasa ta zama Ƙasar Musulunci yana cikin wannan buri na mafarki. Rayuwa a ƙarƙashin Tsarin Musulunci shi ne burin kowane Musulmi, amma ga wasu, wannan buri na iya sa su yi wa kowane tsarin mulki lakabin Musulunci saboda kasancewar wasu alamomin Musulunci a cikinsa kawai.

The wishful thinking also manifests in the wish of many Muslims for a certain state to be an Islamic State. Living under the Islamic System is the wish of every Muslim, but for some, this wish may incline them to label any regime as Islamic based upon the presence of certain symbols of Islam.

Irin waɗannan mutane za su yi amfani da kasancewar waɗannan alamomi su yi iƙirarin cewa wata ƙasa ta musamman Musulunci ce.

Such people would then use the existence of these symbols to claim that a particular state is Islamic.

Kuma idan jihar da ake magana a kanta a zahiri jihar kafirci ce, to irin wadannan mutane za su yi kokarin bada hujja da ita domin su goyi bayan matsayarsu da suke so, wato cewa jihar ta Musulunci ce.

And if the state in question is in reality a Kufr state, such individuals would try to justify this in order to support their wished-for conclusion that the state is Islamic.

Tunanin ƙunci yana nufin rashin iya gudanar da cikakken bincike a kan batutuwa daban-daban. Hakan na iya samo asali ne daga matuƙar manne wa yanayin da ake ciki yanzu, ko kuma daga takaita tattaunawa ga yanayin da ake ciki, ko kuma daga rashin bayanai ko tushen ilimi ga mutum.

Narrowness in thinking refers to the inability in conducting comprehensive research in different issues. It could either result from the strong attachment to the status quo or from limiting the discussion to the status quo, or the lack of information or sources of knowledge to the individual.

Irin waɗannan takurawa a ƙarshe suna mayar da mutum ya zama mai keɓewa, wanda ke iyakance faɗin tunaninsa ga yanayin da ake ciki. Hakika, irin wannan tunani yana kama da tunani mara zurfi, kuma yana iya zama ɗaya daga cikin dalilan tunani mara zurfi. Wannan nau'in tunani ya bambanta da ƙwarewa a fannin guda ɗaya, domin ƙwarewa na nufin mayar da hankali kan wani bangare domin bunƙasa kirkira a wani takamaiman fanni. Irin wannan mutum ba shi da kunkuntar tunani ba, illa dai ya mayar da hankali kan wani bangare guda ɗaya. Sai dai mai kunkuntar tunani ba ya iya tunani a kan wani batu, ko na gaba ɗaya ko na musamman, kuma faɗin tunaninsa yana da iyaka, yawanci bai wuce tunani game da sana'arsa da abubuwan da suka shafe ta ba. Misali, wani ɗan kasuwa na iya sanin dukan kwastomominsa da buƙatunsu, da kuma cikakken bayani game da kayan da yake sayarwa. Amma idan wannan mutum ɗin yana da kunkuntar tunani, zai guje wa duk wata tattaunawa ta hankali. Idan ya shiga irin wannan tattaunawa, shigarsa za ta zama ta sama-sama, kuma manufarta kawai ita ce ya nuna cewa shi ma yana da abin faɗi.

Such constraints eventually shift the individual into an isolated person who restricts the scope of his thinking to the status quo. In fact, this type of thinking is similar to the superficial thinking, and it could be one of the reasons behind the superficial thinking. This type of thinking is distinct from being specialized in one area because specialization means to focus in one aspect in order to develop creativity in a specific field. Such a person is not narrow in the scope of his thinking but is focused in one aspect. However, the narrow thinker cannot think in any issue, general or specific, and the scope of his thinking is limited and usually does not extend beyond thinking in his livelihood and related matters. For example, a merchant may know all of his customers and their needs, as well as the details of his merchandise. However, the same person, if narrow in his thinking, would avoid any intellectual discussion. If he participates in any such type of discussion, his participation will be superficial and for the sole purpose of showing that he has something to say.

Masu mulkin mallaka a zamanin mulkin mallaka sun ƙarfafa wannan hanya a tsakanin Musulmi, kuma sarakunan da suka shugabanci jama'a a madadin 'yan mulkin mallaka sun aiwatar da dokoki masu tsauri waɗanda suka hana mutane tattaunawa cikin tsanaki kan wasu batutuwa, kamar siyasa, tattalin arziƙi, da tsarin shari'a.

Ilimin Mantiq wani tsohon ilimi ne na Girkanci wanda masana falsafa na Girka na dā suka kafa. Sun yi amfani da shi a kan kowane al'amari, ko waɗanda suke cikin abin da ake gani da hankali ko waɗanda suke bayansa. Sun yi amfani da shi wajen tattaunawa game da Allah, SifofinSa, da Zatinsa, baya ga wasu al'amura kamar yanayi da adalci. Wannan hanyar tunani an gina ta ne bisa wani tsari na falsafa na musamman wanda ke kai mutum ga wasu takamaiman sakamako. Tsarin musamman da ke siffanta mantiq ya ƙunshi ginshiƙai biyu: Ginshiƙin farko, wato babbar hujja, wanda ke bayyana wata ƙa'ida ta gaba ɗaya ko wani al'amari na halitta, da kuma ƙaramin ginshiƙi, wato ƙaramar hujja, wanda zai iya zama wata takamaiman ra'ayi ko al'amari da mutum zai yi tunani a kansa. Dangane da alaƙar da ke tsakanin ginshiƙan biyu, masanin mantiq yakan kai ga wata matsaya.

Logic is an old Greek discipline set by the classical Greek philosophers. They applied it to any aspect, whether they relate to things within or beyond the senses. They employed it in discussing God, His Attributes, and His Essence, in addition to other issues such as nature and justice. This way of thinking is built upon a specific philosophical order that leads a person to reach specific results. The specific format which characterizes logic consists of two premises: The major premise, which states a general rule or natural phenomenon, and the minor premise, which could be a specific idea or issue that the person must think about. Based on the relationship between the two premises, the logician reaches a conclusion.

Masana ilimin dabaru ba sa jaddada ingancin ko daidaiton kowane daga cikin wadannan ginshiki ko nazarin dabarun. Maimakon haka, abin da suke jaddadawa shi ne tsarin (formality). A cikin littafin Ibn Taymiyya Against the Greek Logicians, na Hallaq, ya bayyana cewa: "Yanayin da ke cikin Qiyasin Mantiq (syllogism) ya sa shi ba ya fi qiyas (analogy) daraja sosai, domin duk yadda qiyasin mantiq zai kasance mai inganci, ba zai iya kaiwa ga tabbataccen sakamako ta dalilin tsari kadai ba."

Logicians do not emphasize the soundness or correctness of any of these premises or logical analysis. Rather, the emphasis is on the formality. In Ibn Taymiyya Against the Greek Logicians, by Hallaq, he states: "The inherent nature in Syllogism renders it hardly superior to analogy, because however valid the syllogism may be, it cannot, by virtue of form alone, lead to a certain conclusion.

Ya zama abin da ke tabbatar da gaskiyar sakamakon muhawara shi ne abin da muhawarar ta shafa, ba sifar ta ba… Hanyar hujja ta tsarin syllogism ba za ta kai ga sakamako tabbatacce ta hanyar sifa kadai ba.

It is the subject matter of the argument, not its form, that determines the truth of the conclusion…A syllogistic mode of reasoning will not result in a certain conclusion by virtue of form alone."