Musulunci akida ce ta musamman, wacce ke zama tushen wani tsari na dokoki na musamman. Wannan keɓantacciyar hanyar Musulunci tana sa mutum ya tambaya ko Musulunci ya zo ne har ya tsara tsarin tunani, wanda tsari ne da dukkan ɗan adam ke da shi.

Islam is a unique ideology based upon a unique Aqeedah which serves as the foundation for a unique system of rules. The distinct nature of Islam would lead someone to ask whether or not Islam came to also shape the thinking process, which is a process common to all human beings.

Babu shakka, tunani a matsayin aiki na ɗan adam iri ɗaya ne ga dukan mutane. A cikin wannan tsari, mutum yana isar da abin da yake ji game da gaskiya zuwa ga ƙwaƙwalwa ta hanyar gabobin jiki na ji, sa'an nan ya haɗa wannan ji da bayanai da ya riga ya samu game da gaskiyar don samar da tunani. Don haka, dole ne wata gaskiya ta kasance, wadda mutum yake ji da ita kai tsaye ko a kaikaice,1 kuma wannan gaskiya tana isa ga ƙwaƙwalwa ta ɗaya daga cikin gabobin jiki na ji.

No doubt, thinking as a function of the human being is the same for all people. In this process, an individual transmits his or her sensation of the reality to the brain through the senses, and then connects this sensation to previous information about the reality to produce a thought. Thus, a reality must exist, which a person senses either directly or indirectly,1 and this reality is transmitted to the brain through one of the senses.

Duk da haka, tunani ba ya fitowa daga jin kawai ba, sai dai ya fito ne kawai ta hanyar haɗa wannan jin da duk wani bayani da ɗan adam ya riga ya mallaka wanda ya shafi gaskiyar da ke gabansa.

However, thought does not result from the sensation alone but results only by linking this sensation with any previous information that the human being possesses which pertains to the reality at hand.

Tunani ba ya tsaya ne kawai ga nuna gaskiya a kwakwalwa kamar yadda masu akidar Markisanci ke da'awa ba.

Thinking does not only consist of the reflection of the reality onto the brain as the Marxists claim.

Masu Markisanci sun yi wannan ikirari ba don komai ba sai don tabbatar da cewa abu ya fi tunani (al-fikr) muhimmanci, cewa gaskiyar zahiri ita ce tushen al'adu, wayewa, tsarin zamantakewa da wayewar kai, kuma dukkansu sun samo asali ne ta hanyar cigaban abu. Irin wannan ikirari ba gaskiya ba ne, domin gaskiyar zahiri da kwakwalwa ba su isa su samar da tunani ba. Ko da yake wadannan abubuwa biyu suna samar da jin gabbai (al-ihsas), wannan jin gabbai ya sha bamban da tunani, domin yana faruwa a tsakanin mutane da dabbobi. Sai dai mutum yana bambanta ta hanyar haɗa abin da ya ji da bayanan da ya riga ya sani don samar da sabon tunani.

The Marxists claimed such an idea for no other reason than to prove that matter precedes the Fikr, that the reality is the source of the culture, civilization, social order, and awareness, and that all evolved through the evolution of matter. Such a claim is false because the reality and the brain are not sufficient to produce thought.2 Although these two elements produce sensation, the sensation differs from thought because sensation exists among humans as well as animals. However, the human being is distinct in the process of connecting the sensation with previous information to produce a new thought.

Tunanin wannan hanya ta duniya ce, kamar yadda ake ci da tafiya. Sai dai, saboda mutane suna rungumar akidu daban-daban, kuma rungumar kowace akida tana gina mutum a hankali ta wani tsari na musamman, to akida tana aiki a matsayin tsarin tunani wanda ke ayyana yadda mutum yake kallon rayuwa, da kuma tushen da yake dogara a kansa wajen gina sauran tunaninsa.

Thinking in this method is universal, like the processes of eating and walking. However, because human beings adopt different Aqaid, and the adoption of any Aqeedah builds a person intellectually in a specific format, then the Aqeedah serves as the intellectual framework that defines the outlook towards life as well as the reference and foundation upon which the person builds all other thoughts.

Saboda haka, Aqeedah a dabi'arta tana buƙatar wata hanya ta daban ta tunani. Kuma karɓar Aqeedar Musulunci ta hanyar da ta dace a hankali (bisa tunani mai ƙarfi da hankali, ba bisa koyi da kakanni ba, ko makanta da imani, ko motsin zuciya na ɗabi'a, ko don amfani) babu shakka zai canza mutum zuwa wani mutum mai akida ta hankali wanda yake tunani ta hanya ta musamman, da salo da karkata na musamman. Kuma wannan tunani na musamman zai bayyana a cikin wani tsari na musamman na ɗabi'a.

Thus, the Aqeedah by its nature mandates a distinct way of thinking. And adopting the Islamic Aqeedah in a correct intellectual manner (based upon sound intellectual thinking and not based on imitation of ancestors, blind faith, instinctive emotions, or benefit) will undoubtedly change the individual into an intellectual ideological person who thinks in a distinct method with a distinct style and inclination. And this distinct thinking will manifest in a distinct pattern of behavior.

Hasan Abdullah

Hasan Abdullah