Ana iya raba dalili zuwa manyan nau'i biyu: dalilin hankali ko na ra'ayi, wanda ake samu ta hanyar tunani, da dalilin nassi, wanda ake fitarwa daga wahayi.

The daleel can be divided into two primary categories: The intellectual or rational daleel derived through the thinking process, and the textual daleel deduced from the wahi.

Daleelin hankali, wanda ake samo ta ta hanyar aql, shi ne hakikanin abin da ya dace da wata mas'ala kuma ya tabbatar da ingancinta a sakamakon haka. Wannan nau'in daleel an kara raba shi zuwa nau'i biyu:

The intellectual daleel, which is derived through the aql, is the reality that corresponds to an issue and proves its correctness as a result. This type of daleel is further subdivided into two types:

Aqeedah, ko tunani na asali, shi ne tushen da ɗan adam ke komawa gare shi wajen auna abubuwa. Wannan tunani yana aiki a matsayin tushen magana ga mutum, kuma yana bayyana ra'ayinsa da kallonsa ga rayuwa ta hanyar warware tambayoyi na asali da kowane ɗan adam dole ne ya amsa. Hujjar wannan irin tunani ta hankali ce, kuma dole ne ta dace gaba ɗaya da gaskiyar al'amura. Misali, imani da Allah (swt) a matsayin wanda babu iyaka gare Shi kuma Madawwami tunani ne na asali wanda wasu gaskiyoyi da ke cikin sararin duniya, da cikin rayuwa, da cikin ɗan adam kansa suka tabbatar. Halayen da dukkan waɗannan gaskiyoyi ke da su a cikin kansu za su kai ga fahimtar hankali cewa an halicce su, ba madawwami ba ne. Haka nan, imani da Alƙur'ani ana samunsa ta wannan hanya. A matsayinsa na rubutu da ke cikin harshen Larabci, Alƙur'ani dole ne yana da asali. Duba gaskiyar Alƙur'ani da tunani a kan asalinsa da ka iya kasancewa zai kai ga ƙarshe ta hankali cewa Alƙur'ani dole ne maganar Allah (swt) ce. Kuma annabcin Muhammadu (ﷺ) ana fahimtarsa ta wannan ƙarshe.

The fundamental thought, or Aqeedah, is the foundation which humanity refers to when measuring things. This thought serves as a frame of reference for the human being and defines his point of view and outlook towards life by resolving the essential questions that every human being must answer. The evidence for this type of thought is rational and must fully match with the reality. For example, believing in Allah (swt) as Unlimited and Eternal is a fundamental thought which is established by certain realities inherent in the universe, in life, and in the human being himself. The properties which all of these realities inherently possess would lead to the intellectual realization that they are created and not eternal. Similarly, believing in the Qur'an is derived through this process. As an Arabic text, the Qur'an must have a source. Examining the reality of the Qur'an and thinking about its possible sources would lead to the rational conclusion that the Qur'an must be the words of Allah (swt). And the prophethood of Muhammad (saaw) is realized through this conclusion.

Al-Qur'ani ya yi magana da ji da motsin zuciyar mutum, a lokaci guda kuma ya umurci mutum ya yi tunani game da duniyar da ke kewaye da shi, har ya kai ga imani mai tabbas. Ta wannan haɗuwar hankali da motsin zuciya, Akidar Musulunci tana magana da bangarorin biyu na mutum. Saboda haka, Akidar Musulunci tana gamsar da hankalin mutum, tana kuma biyan bukatar dabi'arsa. Ginshikin Akida, wanda ya ƙunshi imani da Tauhidin Allah, da Alkur'ani a matsayin maganar Allah, da Muhammadu ﷺ a matsayin Manzo na ƙarshe, an kafa su ta wannan hanya.

The Qur'an addressed the sentiments of the human being while simultaneously directing the human being to think about the world surrounding him and to arrive at a conclusive belief. Through this intermixing of intellect and emotions, the Islamic Aqeedah addresses both aspects of the human being. Thus, the Islamic Aqeedah convinces the intellect of the human being and satisfies his nature. The core of the Aqeedah, which consists of believing in the Oneness of Allah, the Qur'an as the word of Allah, and in Muhammad as the final messenger, are established using this method.

Tsarin tunani, wanda aƙidar asali take ƙayyadewa, shi ne madubin da mutum yake kallon sauran al'amura da shi. Haka kuma, wannan tsari zai tsara hankalin mutum da tunaninsa zuwa wata takamaiman hanya. Saboda haka, kowane mutum zai duba al'amura da matsaloli daga wani kusurwa daban. Ba za a iya fahimtar cikakkun al'amura da tunani a keɓe ba, domin cikakkun tunani an gina su ne a kan tunani na asali, kuma ba sa wanzuwa a wuri mara komai. Idan aka ɗauki batun gado misali, kowane mutum zai tattauna wannan batu bisa ga ra'ayinsa na asali game da rayuwa, wanda hakan zai haifar da mafita daban-daban ga matsalar. 'Yan gurguzu ba za su amince da gado ba, domin bisa ga tsarin tunaninsu mallakar mutum ta kai ba ta wanzuwa. Ko da gwamnati ta bar wasu mallaka, ba za ta yarda a mayar da wannan mallaka ga zuriya masu zuwa ta hanyar gado ba. A ɗaya ɓangaren kuma, 'yan jari-hujja za su amince da gado, kuma su ba mai mallaka cikakken 'yanci wajen tsara wasiyyarsa, da ware dukiyarsa ko hana ta ga duk wanda ya zaɓa ba tare da wani takura ba. Don haka mutum zai iya raba gadonsa ga matarsa da 'ya'yansa, ga wasu daga cikin 'ya'yansa ko ga babu ko ɗaya daga cikinsu, ga dabbobinsa, ko ga wata ƙungiya. Amma Musulmi ba zai yi amfani da hukuncin hankalinsa ba wajen yanke hukunci, domin matsalar gado matsala ce ta shari'a ba ta hankali ba. Saboda haka, Musulmi zai koma ga Hukm Shar'i, wanda ya nuna a matsayin tunani na asali cewa dukiya mallakar Allah ce, kuma mallakar mutum an bayyana ta da cewa izini ne daga Allah da aka ba wannan mutum don ya mallaki wani abu na musamman ya kuma yi amfani da shi don amfanin kansa. Idan mutum ya mutu, wannan izini yana ƙarewa, kuma dole ne a raba dukiyarsa a kashi-kashi da aka ƙayyade ga takamaiman rukunin mutane da Hukm Shar'i ya ƙayyade. Mai dukiya ba zai iya canza wannan tsarin gado ba, kuma ba zai iya raba gadonsa a lokacin rayuwarsa ba.

The frame of reference, which is defined by the fundamental thought or Aqeedah, serves as the lens through which the human being perceives all other issues. Moreover, this frame will shape the individual's mentality and thinking towards a specific direction. Consequently, each individual would look to issues and problems from a distinct angle. One cannot perceive detailed issues and thoughts in isolation because the detailed thoughts are built upon fundamental thoughts and do not exist in a vacuum. Given an issue such as inheritance, each individual will discuss this issue based upon his or her fundamental outlook upon life, which will result in various solutions to address the issue. Communists will not recognize inheritance because personal ownership does not exist according to their frame of reference. And even if the government allows some ownership, they would not permit the transfer of this ownership to future generations through inheritance. On the other hand, the Capitalists would recognize inheritance and give the owner full freedom to define his will and designate or deny his wealth to whomever he chooses without restriction. Thus, a person can apportion his inheritance to his wife and children, to some or none of his children, to his pets, or to an organization. While a Muslim would not use his own rational judgment to issue a decision because the problem of inheritance is a legal issue and not an intellectual one. Thus, the Muslim would refer to the Hukm Sharii which indicates, as a basic thought, that wealth belongs to Allah and that the individual's ownership is defined as Allah's permission given to such an individual to own a specific item and utilize it for his own benefit. Once the individual dies, this permission ceases to exist, and his wealth must be distributed in fixed percentages to specific categories of individuals defined by the Hukm Sharii. The owner of wealth cannot change this system of inheritance, nor can he distribute his inheritance during his lifetime.

Rukuni na biyu na dalilai shi ne dalili na nassi, wanda ake samo shi kai tsaye daga wahayi kawai. Kamar yadda yake a dalilin hankali, dalili na nassi ma ana raba shi zuwa nau'i biyu.

The second major category of daleels is the textual daleel which is derived exclusively from the wahi. As with the intellectual evidence, the textual daleel is also subdivided into two types:

Ɗaɗɗaɗɗen aƙida ita ce tunani na asali wanda ke bayar da cikakken bayani game da duniya, mutum da rayuwa, baya ga bayyana abin da ke gabanin waɗannan abubuwa da abin da ke bayansu, da kuma kafa dangantaka tsakanin dukkan waɗannan fannoni. Ainihin aƙida, wadda ta ƙunshi wanzuwar Allah, Alƙur'ani a matsayin Maganar Allah, da Muhammadu a matsayin annabi, an kafa ta ne ta hanyar hujjojin hankali. Sauran dukkan al'amuran da suka shafi aƙida kuwa, sun dogara ne kawai bisa hujjar nassi wadda ta fito daga wahayi. Domin shaidar nassi (Alƙur'ani), da kuma tushensa (Allah), an tabbatar da su ta hanyar hankali, to dole ne Musulmi ya yi imani da duk abin da nassi ya ambata. Ƙin nassi yana nufin zargin Allah (SWT) da bayar da labari na ƙarya, wanda hakan ya saɓa kai tsaye da tushen aƙida wanda hankali ya tabbatar da shi.

Aqeedah is defined as the fundamental thought which provides a comprehensive explanation of the universe, man, and life, in addition to defining what lay before and after these realities and establishing the relationship between all of these aspects. While the core of the Aqeedah (which addresses the existence of Allah, the Qur'an as Allah's Speech, and Muhammad as a prophet) is established through intellectual daleels, all other issues related to the Aqeedah are based solely upon the textual daleel that emanates from the wahi. Because the textual evidence (the Qur'an), as well as its source (Allah), are proven intellectually, then the Muslim must believe in whatever the text mentions. Rejecting the text amounts to accusing Allah (swt) of giving false information, which directly contradicts the intellectually conclusive basis for the Aqeedah.

Ana kiran daleel da ake amfani da shi a cikin Aqeedah da suna "Burhaan", kuma yana da ma'ana ta musamman. Ana bayyana Burhaan a matsayin hujja bayyananniya wadda ke tabbatar da kasancewar wani abu ta hanya ba tare da shakka ba. Dangane da wannan, Allah (SWT) yana cewa:

The daleel used in the Aqeedah is called Burhaan and carries a distinct significance. Burhaan is defined as the conclusive evidence which proves the existence of something in a conclusive manner. In this regard, Allah (swt) says:

"Ka ce, 'Ku kawo burhanin ku idan kun kasance masu gaskiya.'" [TMQ 27:64] Duk wata dalili da aka yi amfani da ita wajen tabbatar da wata mas'ala da ta shafi Aqeedah dole ne ta zama tabbatacciya, duka a cikin ingancinta da kuma ma'anarta, domin Aqeedah ba za a iya kafa ta bisa shakka ko hasashe ba. Alkur'ani da Hadisi Mutawaatir kawai ne ke da wannan sifa. Ko da yake ana iya rarraba Khabar Ahad a matsayin sahihi, ingancinta da daidaiton ta ba su kai matakin da zai sa ta zama isasshiyar madogara ta dalilai ga mas'aloli da suka shafi Aqeedah ba. Dalilin da ya nuna cewa Aqeedah dole ne ta zama tabbatacciya yana da alaka da yanayin Aqeedah kanta. Aqeedah tana bukatar tabbatuwa ne domin tunani mai tushe, wanda ke bayyana hangen rayuwa kuma shi ne tushen da dukkan sauran tunani da ra'ayoyi ke ginuwa a kansa, dole ne a kafa shi bisa hujjoji tabbatattu. Idan tunani mai tushe yana fuskantar shakka da rashin tabbas, to rayuwar mutum kanta za ta cika da shakka da rashin tabbas a kowane bangare. Bugu da kari, Alkur'ani ya yi Allah-wadai da Kafirai saboda kafa akidunsu bisa hasashe ko shakka.

A cikin Usul ul-Fiqh, dalilin da ake amfani da shi wajen hukuncin Shar'i ana kiransa "Amaarah", wanda aka bayyana da cewa: Alama ce da ke nuna cewa wani al'amari ya fi yiwuwa ya shiga cikin wannan abu. Banbancin da ke tsakanin Burhaan da Amaarah ya fi bayyana a misali mai zuwa. Lokacin da Allah (SWT) ya ce, "Mun aika wa mutanen Madyan ɗan'uwansu Shu'aibu," {TMQ 11:84}, ayar tana tabbatar da cewa an aiko Shu'aibu ga mutanensa. Haka kuma, ayar tana tabbatar da cewa Shu'aibu annabi ne. Gaskiyar cewa Shu'aibu annabi ne ba a "samo ta" daga ayar ba; a maimakon haka, ayar tana ambaton wannan gaskiyar a fili ba tare da wani wuri ga shakka ko kuskure ba.

In Usul ul-Fiqh, the daleel used for a Hukm Sharii is called "Amaarah," which is defined as: An indication to show that a particular issue is most likely included in this item. The difference between the Burhaan and the Amarah is more clearly illustrated in the following example. When Allah (swt) says, "We sent to Madian their brother Shuaib," [TMQ 11:84] the ayah proves the fact that Shuaib was sent to his people. Furthermore, the ayah also proves that Shuaib was a prophet. The fact that Shuaib was a prophet is not "derived" from the ayah; rather, the ayah mentions this fact conclusively without any room for doubt or error.

Amma idan Allah (SWT) ya ce game da wudu, "Kuma idan kun taɓa mata," [TMQ 5:6] Imam Shafi'i ya yi amfani da wannan ayar don nuna cewa taɓa mace yana karya wudu. Shafi'i ya fitar da wannan hukuncin daga ayar bisa ga fahimtarsa da iyakar iliminsa. Kuma a cewar Shafi'i, wannan fahimta daidai ce tare da yiwuwar ta zama kuskure. Abu Hanifa kuma yana amfani da wannan ayar don nuna cewa "lamastum" na nufin jima'i. Bisa ga fahimtar Abu Hanifa da iyakar iliminsa, ayar tana nuna wannan hukuncin, kuma ga Abu Hanifa, wannan fahimta daidai ce tare da yiwuwar cewa kuskure ne. Ayar ba ta tabbatar da wani abu a bayyane ba. Maimakon haka, kowane mujtahid yana amfani da ayar don bayyana cewa hukuncin da ya fahimta game da mas'alar da ke gabansa an FITAR da shi daga ayar. Saboda haka, kowane mujtahid yana ganin ra'ayinsa daidai ne tare da yiwuwar kuskure, kuma yana ganin ra'ayoyin sauran malamai kan mas'ala ɗaya kuskure ne tare da yiwuwar cewa daidai ne.

However, when Allah (swt) says regarding the wudu, "And if you lamastum women," [TMQ 5:6] Imam Shafi used this ayah to show that touching a woman breaks the wudu. Shafi derived this hukm from the ayah based on his understanding and the extent of his knowledge. And according to Shafi, this understanding is correct with the possibility of being incorrect. Abu Hanifa uses the same ayah to indicate that lamastum refers to sexual intercourse. According to Abu Hanifa's understanding and the extent of his knowledge, the ayah indicates this hukm, and to Abu Hanifa, this understanding is correct with the possibility that it is wrong. The ayah did not establish the existence of something in a conclusive manner. Instead, each mujtahid would use the ayah to illustrate that the hukm which he understands related to the issue at hand is DERIVED from the ayah. As a result, each mujtahid considers his opinion as correct with the possibility of being wrong and considers the opinions of the other scholars related to the same issue as wrong with the possibility of being correct.

Dole ne Musulmi su yi imani da wahayin da Allah (swt) ya saukar wa Muhammad ﷺ. Tambaya ta farko da take tasowa ita ce: Menene wahayi, kuma menene iyakarsa? An bayyana wahayi a matsayin magana ta Allah (swt) zuwa ga mutane, wadda ta haɗa da Alƙur'ani da Sunnah. Alƙur'ani wahayi ne domin shi Maganar Allah ne, duka a cikin kalmominsa da ma'anarsa, yayin da Sunnah kuma wahayi ce domin Alƙur'ani ya tabbatar fili cewa duk abin da Muhammad ﷺ ya isar daga Allah wahayi ne. Allah (swt)

Muslims must believe in the wahi that Allah (swt) sent to Muhammad (saaw). The immediate question that arises is: What is the wahi and what is its domain? The wahi is defined as the address of Allah (swt) to the people, which includes the Qur'an and the Sunnah. The Qur'an is wahi because it is the Speech of Allah in both its words and meaning, while the Sunnah is wahi because the Qur'an conclusively established that whatever Muhammad (saaw) delivered is wahi. Allah (swt)

Yana ambaton wannan gaskiyar a cikin ayoyi da dama na Alkur'ani, kamar wannan aya:

mentions this fact in several ayahs in the Qur'an, such as the following ayah:

"Ba ya magana da son zuciyarsa, sai dai wahayi ne da ake yi masa." [TMQ 53:4] Harafin "maa" a cikin ayar yana nufin "duk abin da," wato harafi ne a harshen Larabci da ake amfani da shi wajen nuna gabaɗaya. Don haka ayar tana nuna cewa duk abin da Muhammad ﷺ ya faɗa game da addini wahayi ne. Bugu da kari, Allah (SWT) yana cewa:

"He does not speak out of his whims, but rather it is wahi." [TMQ 53:4] The letter "maa" in the ayah means "whatsoever," which is a letter in Arabic used to denote generalization. Thus, the ayah indicates that everything that Muhammad (saaw) spoke related to the Deen is wahi. In addition, Allah (swt) says:

"Ka ce (Muhammadu ﷺ), 'Ni mutum ne kamar ku kawai. An yi mini wahayi cewa Ilahinku Ilahi ɗaya ne.'" [TMQ 18:110] "Ka ce (Muhammadu ﷺ), 'Ina gargaɗe ku kawai da wahayi.'" [TMQ 21:45] "Abin da Manzo ya ba ku, ku karɓa, kuma abin da ya hana ku, ku nisanta daga gare shi." [TMQ 59:7] Wahayin, wanda ya haɗa da Alkur'ani da Sunnah, za a iya raba shi zuwa manyan nau'i biyu. Nau'in farko yana magana ne akan Aqeedah kuma yana ba da bayani da ya shafi Ghaib da abubuwan da suka gabata ko masu zuwa, kamar bayanin Aljanna, bayani game da mala'iku da aljanu, da bayani game da wasu annabawa da suka gabata. Dole ne Musulmi su yi imani da wannan bayani a matsayin tabbatacce.

An da aka ambata a baya cewa tunani tsari ne na isar da hakikanin abin da ake iya fahimta zuwa ga kwakwalwar ɗan adam ta hanyar gabobin jiki na ji, sannan a bayyana wannan hakikanin ta amfani da bayanan da suka gabata da suka shafe shi. Samun fahimta mai inganci da ta fi bayyana game da hankalin ɗan adam da iyakokin da yake da su na asali yana buƙatar bincike mai zurfi na sassa daban-daban da ke haɗa hankali.

It was mentioned previously that thinking is a process of transmitting the comprehensible reality to the human brain through the senses and then explaining the reality using the previous information related to it. Developing a clearer understanding of the human mind and its inherent limitations requires a scrutiny of the various components which comprise the mind:

Gaskiya an bayyana ta a matsayin duk abin da ke cikin iyaka da ƙarfin gabobin jin ɗan adam na gano shi.

The reality is defined as anything within the scope and capacity of the human senses to detect.

Haka kuma, hakika ita ce abin da ɗan Adam yake tunani a kansa kafin ya yanke hukunci ko ƙarshe a kansa. Hakika za ta iya kasancewa mai gani, kamar zarra, duniya, ko sinadarin kimiyya, ko kuma ta zama ra'ayi ko manufa da ba a bayyana ta ta hanyar ma'auni na zahiri ba, sai dai kalmomi, dabaru da ma'auni. Kamar yadda aka ambata a baya, ɗan Adam yana iya fahimtar hakika kai tsaye ko a kaikaice. A kowane hali, dole ne hakika ta wanzu wadda ɗan Adam zai iya tunani a kanta, kuma wannan hakika dole ne ta kasance mai yiwuwar isa ga ɗaya ko fiye daga cikin gabobin jiki. Duk abin da ya wuce iyakar gabobin jiki ba zai iya zama abin tunani ba. Saboda haka, Musulmi bai kamata ya ɓata lokaci da kuzari a banza wajen yunƙurin tunani a kan al-Ghaib ba. Musulmi yana imani da al-Ghaib ta hanyar hujja tabbatacciya wadda ke tabbatar da wanzuwarsa, amma duk wani yunƙuri na ƙetare dalili ba shi da amfani, domin abin da dalili ya ƙunsa hakika ce da ke bayan gabobin jiki. Misali, Musulmi yana imani da mala'iku ba tare da ya iya fahimtar ainihin halittarsu ba. Amma ƙoƙarin tona ainihin halittarsu ba zai zama komai ba face ƙirƙirar ruɗani, zato da hasashe.

Furthermore, the reality is the object which the human being thinks about before issuing a judgment or conclusion regarding it. The reality could be tangible, such as an atom, planet, or chemical, or it could be an idea or concept expressed not in terms of physical criteria but as words, formulas, and equations. As previously mentioned, the reality can be sensed by the human being either directly or indirectly. In either case, a reality must exist which the human being can think about, and this reality must be accessible to one or more of the senses. Anything beyond the scope of the senses cannot be the subject of the thinking process. Therefore, Muslims should not fruitlessly expend time and energy in any attempt to think about the Ghaib. Muslims believe in the Ghaib only through a conclusive evidence which proves its existence, but any attempt to venture beyond the daleel is futile since the subject matter of the daleel is a reality that lay beyond the senses. For example, Muslims believe in the angels without being able to comprehend their essence. But trying to decipher their essence would amount to nothing more than formulating delusions, assumptions, and speculation.

Duk da cewa hakikanin abu yana da muhimmanci ga tsarin tunani, jin hakikanin abun kadai bazai isa ya fara tsarin tunani ba. Dole ne mutum ya tabbata cewa ya yi nazarin hakikanin abun sosai, wanda hakan na iya bukatar jin hakikanin abun sau da dama daga kusurwoyi daban-daban. Misali, mutum na iya ganin wani ruwa mai haske a cikin tulu, ya kammala bisa kallo na gajeren lokaci cewa ruwan ruwa ne, amma ruwan na iya zama barasa, kuma sai ta hanyar shakar kamshinsa ne mutum zai iya yanke hukunci daidai.

Hankula sun haɗa da sanannun hankula biyar, wato gani, ji, ɗanɗano, wari da taɓawa. Hankula kuma sun haɗa da jin da ke fitowa daga buƙatun jiki da abubuwan jin ciki na dabi'a, kamar yunwa da ƙishirwa, da kuma jin zuciya kamar damuwa, tausayi, da sha'awar jima'i.

The senses include the five known senses of sight, hearing, taste, smell and touch. The senses also include the feeling which stems from the organic needs and instinctive sensations, such as hunger and thirst, as well as the emotional sensations such as anxiety, compassion, and the sexual feelings.

Matakin azanci da ake buƙata domin a samar da cikakken hoto mai inganci na gaskiya ya dogara ne da gaskiyar da ake bincika. Wani lokaci azanci guda ɗaya na iya isarwa wajen samar da cikakken hoto; fuskanta wuta sau ɗaya kawai ya isa a ƙarasa da cewa wuta tana ƙone. Sai dai akwai gaskiyoyi da ke buƙatar shigar da azanci da yawa domin a fahimce su sosai, kamar warware wata wuyar warwarewa mai sarƙaƙiya ko fahimtar yadda wata na'ura take aiki.

The level of sensation required in order to fully develop an accurate image of the reality depends upon the reality under scrutiny. Sometimes a single sensation may suffice to develop a complete image; a single exposure to fire is enough to conclude that fire burns. However, there are realities which require the input of several senses in order to fully grasp, such as deciphering a complex puzzle or comprehending the dynamics of a machine.

Bugu da ƙari, jin kai da kansa, komai yawan gabobin jin da ke cikinsa, bai isa ya zama tushen ayyukanmu da manufofinmu ba. Irin wannan hanya ba za ta wuce zama aikin mayar da martani kawai ba. Misali, ganin mutane da ake zalunta bai kamata ya sa mutum ya mayar da martani bisa ga jin gabobinsa kawai ta hanyar ba da abinci ko kuɗi ga waɗanda ake zalunta ba. Dole ne mutum ya bincika sauran al'amuran da ke da alaƙa da lamarin, wanda hakan na iya buƙatar amfani da gabobin jin da dama, ban da wuce iyakar gabobin jin ta hanyar yin tunani mai zurfi game da lamarin kafin ya ƙudiri takamaiman mataki da zai ɗauka.

In addition, the sensation itself, however many senses are involved, is insufficient to serve as a basis for one's actions and agendas. Such an approach would amount to no more than a reactionary mode of action. For example, the sight of people being oppressed should not illicit one to respond based solely on his senses by donating food or money to the oppressed individuals. The individual must scrutinize the other realities associated with the situation, which may entail the usage of many senses in addition to extending beyond the senses by thinking deeply about the situation before settling on a specific course of action.

Kwakwalwar ɗan adam ita ce wurin da gaɓoɓin jin jiki ke isar da bayanai game da hakikanin abubuwa, wurin da ake adana bayanan da suka shafi hakikanin abubuwa, kuma wurin da ake haɗa abin da aka ji da bayanan da suka gabata. Baya ga waɗannan ayyuka, kwakwalwa tana yin wasu ayyuka, kamar aika sigina zuwa tsarin jijiyoyi da karɓar sigina daga gare shi. Duk da cewa aikin kwakwalwa shi ne karɓa, sarrafawa da adana bayanai, ba za a iya kammalawa cewa kwakwalwa ita ce "gaɓar tunani" ba, domin tunani wani tsari ne da ya ƙunshi gaɓoɓi da dama ban da kwakwalwa, musamman gaɓoɓin jin jiki kamar idanu, kunnuwa da baki.

The human brain is the place where the senses transmit information pertaining to the reality, where information related to the reality is stored, and where the linking of sensation to previous information takes place. In addition to these functions, the brain performs other functions, such as sending and receiving signals to and from the nervous system. Although the brain's function is to receive, process, and store the information, one cannot conclude that the brain is the "thinking organ" because thinking is a process which involves several organs besides the brain, particularly the sensory organs such as the eyes, ears, and mouth.

Kwakwalwa tana karɓar sigina da bayanai, tana sarrafa wannan bayanin sannan ta mayar da martani daidai da hakan. Duk da haka, ɗan Adam yana fuskantar matsaloli da yawa waɗanda ke buƙatar nau'ikan martani daban-daban. Tun da kwakwalwa tana isar da sigina zuwa sauran gabobin jiki, yin aiki bisa kwakwalwa kaɗai zai zama kawai na ɗabi'a da martani ba tare da tunani ba. Ta wannan fuska, kwakwalwar ɗan Adam da ta dabbobi iri ɗaya ce. Ko da yake bai kamata wannan tsari ya zama tushen halayyar ɗan Adam ba, akwai lokutan da irin wannan tsari ya isa ko ma wajibi ne, kamar martanin "yaƙi ko gudu" wanda ke ba mutum damar guje wa haɗari da ke kusa ko mai zuwa. Amma akwai abubuwa da yanayi da dama da wannan tsari ba zai isa ya samar da martani daidai ba. Misali, idan wani mutum Musulmi ya ga wata mace tana bayyana kyawunta, siginar farko daga kwakwalwa za ta zama ta ɗabi'a da ke karkata shi zuwa gare ta. Duk da haka, idan mutumin ya koma ga ra'ayoyinsa, ba zai je wajenta ba, domin ra'ayoyin da yake riƙe da su za su kai shi ga ƙarshen cewa wannan aiki haramun ne kuma zai haifar da sakamako a wannan rayuwa da kuma a Lahira.

The brain receives signals and information, processes this information and then responds accordingly. However, the human being is confronted with many issues which require different types of responses. Since the brain relays signals to the other organs of the body, acting according to the brain alone would be merely instinctive and reactionary. In this regard, the brain of human beings and animals is the same. While this process should not serve as the basis for human behavior, there are instances when such a process is sufficient or even necessary, such as the "fight or flight" response that enables one to avoid an immediate or oncoming danger. But there are many instances and situations in which this process cannot suffice to produce the correct response. For example, if a Muslim man sees a woman exposing her beauty, the immediate signal from the brain would be an instinctive one inclining the man to approach her. However, if the man refers to his concepts, he would not approach her because the concepts he carries would lead him to conclude that such an action is Haram and would result in consequences in this life and in the Hereafter.

Dukkan abubuwa ukun da aka ambata a baya na iya haifar da jin dadi, amma ba su isa su fara aikin tunani ba. Bayanan da suka gabata suna da muhimmanci domin wannan aiki ya tabbata.

All of the three previously mentioned elements can produce sensation but are not sufficient to initiate the thinking process. The previous information is essential for this process to materialize.

Tun da bayanan da ya gabata ana amfani da su wajen fahimtar gaskiya, dole ne mutum ya tabbata da daidaito da sahihancin bayanin da yake da shi. Bugu da kari, dole ne kuma ya samu sabon ilimi domin ya kara wa bayanan da suka gabata, da kuma tsarkake bayanan da ake da su.

Since the previous information is used to understand the reality, a person must be sure about the correctness and accuracy of the information he has. In addition, he must also acquire new knowledge in order to add to the previous information as well as to purify the existing information.

Wannan yana bukatar Musulmi ya kasance koyaushe yana sabunta kansa ta hanyar bin abubuwan da ke faruwa, yana ci gaba da karatu da neman sabon ilimi. A zahiri, Musulmi ya kamata ya zama ƙamus mai rai, mai motsi, ba ƙamus mai tsaye ba wanda ke fitar da bayanai ba tare da wata alaka ba. Domin cimma wannan, dole ne Musulmi ya fara da tushen kowane fanni, sannan ya gina kan wannan cikakkun bayanai da rassansa. Wannan hanya ta tsari tana taimakawa wajen tsarawa da sarrafa bayanai a zuciya. Tafkin ilimi dole ne ya kasance a fili a cikin zuciyarsa, domin kowane fanni tare da rassansa su samu rarrabuwa da kuma haɗuwa da juna yadda ya dace. Haɗa bayanai daga fannoni daban-daban waɗanda babu alaka a tsakaninsu zai haifar da kallon gaskiya da ya karkata. Misali, dole ne mutum ya fahimci cewa tarihi ba ya cikin ilimin Fiqhu, amma harshen Larabci na ciki. Haka kuma, dole ne mutum ya fahimci cewa ilimin tarihin rayuwar masu ruwaito hadisi wani bangare ne na Ilmul Hadisi, amma ba ya cikin tarihi. Samun bayanai ta wannan hanya mai tsari zai taimaka wa Musulmi ya shanye bayanai da yawa cikin tsari.

This necessitates from the Muslim to always update himself by keeping with the events and continuously reading and searching for new knowledge. In fact, Muslims should be an encyclopedia a dynamic encyclopedia and not a static one that spits out information in a vacuum. In order to achieve this, the Muslim must begin with the basics of any discipline, upon which he can build other details and branches. This systematic method helps in organizing and processing the information in the mind. The reservoir of knowledge must be clear in his mind so that each discipline along with its branches can be categorized and connected to one another in the correct manner. Lumping information from various disciplines which have no relation to one another will result in a distorted outlook of the reality. For example, one must realize that history does not belong to the discipline of Fiqh while the Arabic language does. Also, one must realize that the biographical knowledge of reporters is part of Ilm ul Hadith but is not part of history. Acquiring information in this organized way will help Muslims absorb more information in an organized manner.

Allah ne ya halicci dukkan duniya, ciki har da kasa. Haka kuma, Allah ya halicci Adam ya kuma saukar da shi a duniya domin ya amfana da albarkatunta. Game da wannan, Allah ya ce a cikin Alkur'ani:

Allah created the entire universe including the earth. Furthermore, Allah created Adam and sent him down to the earth to utilize its resources. In this regard, Allah says in the Qur'an:

"Shi ne wanda ya halicci dukkan abin da ke cikin duniya dominku." [TMQ 2:29] Allah (swt) ya ba ɗan adam baiwa da wasu siffofi waɗanda ke ba shi damar dogaro da kansa a cikin wannan duniya. Allah (swt) ya ce:

"He it is Who created for you all that is on earth." [TMQ 2:29] Allah (swt) equipped the human being and provided him with certain attributes enabling him to sustain himself in this universe. Allah (swt) says:

"Ka tsarkake sunan Ubangijinka, Maɗaukaki, Wanda ya halitta (komai) sa'an nan ya daidaita shi." [TMQ 87:1-2] Saboda haka, yanayin ɗan Adam ya ƙunshi iyawar jiki, ta hankali da ta zuciya ta musamman, waɗanda ke ba shi damar biyan buƙatun rayuwarsa a cikin duniya wadda Allah (swt) ya halitta. Wani hali na musamman da aka bai wa ɗan Adam shi kaɗai shi ne hankali mai ikon yin tunani kamar yadda aka ambata a baya. Allah (swt) ya umarci ɗan Adam ya yi tunani game da gaskiya da kuma game da yanayinsa, baya ga kiran ɗan Adam zuwa Musulunci domin aiwatar da Musulunci. Saboda haka, fahimtar yanayin ɗan Adam yana da muhimmanci wajen daidaita hanyarmu zuwa biyayya ga Allah, da kuma ba mu damar sarrafa son zuciyarmu da sha'awoyinmu maimakon mu zama masu bin su.

"Glorify the Name of your Lord, the Most High, Who has created (everything) and then proportioned it." [TMQ 87:1-2] Therefore, the human nature consists of specific physical, mental, and emotional capabilities that enable him to sustain his livelihood in the universe which Allah (swt) created. One unique characteristic that is provided exclusively to the human being is a mind with the ability to think as previously mentioned. Allah (swt) directed the human being to think about the reality and about his nature, in addition to addressing the human being with Islam for the purpose of implementing Islam. Therefore, comprehending the nature of the human being is essential to directing our course towards obeying Allah and enabling us to control our whims and desires rather than being controlled by them.

Wata siffa ta daban da Allah ya halicci ɗan adam da ita ita ce wani ƙarfi mai muhimmanci da ke tura mutum ya biya buƙatarsa. Wannan ƙarfin rayuwa ya ƙunshi ilhamomi (ɗabi'u na halitta) da buƙatun jiki. Biyan buƙatun jiki yana da matuƙar muhimmanci ga rayuwar mutum, domin mutum zai hallaka idan ba a biya waɗannan buƙatu ba. Bugu da ƙari, buƙatar biyan buƙatun jiki tana fitowa daga cikin mutum kansa, ba tare da dogaro da wani abu na waje da zai tada ta ba. Misali, buƙatar ci, wadda take bayyana ta hanyar yunwa da ƙishirwa, ba ta dogara da kasancewar abinci domin ta tashi ba.