Ga wasu, batun matsayin hankali a Musulunci yana da ban mamaki sosai. Abin takaici, rashin sanin Musulunci ne ke haifar da irin wannan fahimta. Ta hanyar bincike a cikin Alkur'ani da rayuwar Manzon Allah ﷺ, a bayyane yake cewa wahayi ya ba wannan batu muhimmanci sosai. Abu ne na halitta wahayi ya yi magana kan wannan batu, domin domin a tsara wani hali na musamman, dole ne a yi magana da yadda mutum yake tunani. Lokacin da wahayi ya yi magana kan wannan muhimmin al'amari, ya yi hakan cikin tasiri har ta kai ayah guda ta isa dukkan al'umma su daina shan giya.

To some, the subject of the role of intellect in Islam seems quite bizarre. Unfortunately, the lack of awareness about Islam yields such an understanding. Through researching the Qur‟an and the life of the Prophet (saw) it is apparent that much emphasis was placed on this subject by the revelation. It is natural for the revelation to address this subject because in order to formulate a specific behaviour, the individual‟s way of thinking must be addressed. When the revelation addressed this crucial issue it did so in such an effective manner that it took only one Ayah for the entire society to abstain from alcohol.

Annabi Muhammad ﷺ ba wai kawai ya bayyana wa mutane al'amuran shari'a da suka shafi ayyukansu ba, har ma ya jagoranci hankalinsu ya kuma bayyana iyakarsa.

Prophet Muhammad (saw) not only clarified matters of law to the people that dealt with their actions but also directed their intellect and clarified its limitation.

Wannan ya bayyana ne a lokacin da rana ta yi kusufi a zamanin Annabi ﷺ a ranar da ɗansa Ibraheem (ra) ya rasu. Lokacin da mutane suka ce rana ta yi kusufi ne saboda mutuwar ɗan Annabi ﷺ, sai ya ce musu rana da wata alamu ne daga Allah (SWT). Ba sa yin kusufi saboda mutuwar wani ko haihuwar wani; saboda haka babu wata alaƙa tsakanin abubuwan biyu.

This is evident when the sun eclipsed during the time of the Prophet (saw) on the same day that his (saw) son Ibraheem (ra) died. When people suggested that the sun eclipsed because of the Prophet‟s (saw) son‟s death, he (saw) told them that the sun and the moon are signs from Allah (swt). They do not eclipse for someone‟s death or birth; therefore there is no relationship between the two events.

Hanyar jagorantar hankali da ingantattun ka'idojin hankali sun bayyana a lokacin da Annabi ﷺ ya share rudanin wasu mutane lokacin da suka ce ruwan sama yana faruwa ne saboda tasirin tauraro, inda ya gaya musu cewa Ubangijin tauraron, Allah (SWT), shi ne yake sa ruwan sama ya faru. Wadannan misalai biyu ne kawai daga cikin misalai da yawa da ke bayyana matsayin hankali.

The method of directing the intellect and sound principles of reason were at work when the Prophet (saw) cleared the misunderstanding of a group of people when they said that rain occurs due to the influence of the star, telling them that the Lord of the star, Allah (swt), causes the rain to occur. These are just two of the many examples addressing the role of the intellect.

Bayan fahimtar cewa Musulunci ya jagoranci hankalin mutane, tambaya ta gaba da ke tasowa ita ce, menene ainihin matsayin hankali a Musulunci?

Having understood that Islam directed the people‟s intellect, the next question, which arises, is what exactly is the position of the intellect in Islam?

A cikin Musulunci matsayin hankali yana da muhimmanci sosai. Ana amfani da hankali don fahimta da karɓar akidar Musulunci (ƙa'ida ta imani), kuma ita ce hanya kaɗai abar karɓa don shiga Musulunci. Musulunci yana tilasta amfani da hankali wajen yin imani da Allah (SWT), kuma yana hana koyi (Taqleed) a cikin akida.

In Islam the role played by the intellect is a very significant one. The intellect is used to understand and accept the Islamic „Aqeedah (doctrine) and is the only acceptable method to enter Islam. Islam compels the use of the intellect to believe in Allah (swt) and forbids imitation (Taqleed) in „Aqeedah.

Musulunci ya samar da hujjoji masu ma'ana don tabbatar da kasancewar Allah (SWT) da kasancewarsa Daya tilo, da annabcin Muhammadu ﷺ, da kuma cewa Alkur'ani maganar Allah (SWT) ce. Saboda haka tushen Musulunci an gina shi ne a kan gamsuwa ta hanyar hankali. Ta wannan hujja mai karfi, hankali da zuciya suna samun gamsuwa, kuma ba sa da wani makaho imani ko camfi.

Islam provides rational evidences to prove the existence and the oneness of Allah (swt), the Prophethood of Muhammad (saw), and that the Qur‟an is the word of Allah (swt). Thus the foundation of Islam is built upon conviction through the intellect. Through this sound proof, the intellect and the heart are satisfied and devoid of any blind faith and superstitions.

Tun da amincin Alkur'ani da annabcin Annabi Muhammadu ﷺ an gina su ne bisa hankali, imani da mala'iku da aljannu, ko bayanin aljanna da wuta, an gina su ne bisa amincin Alkur'ani da annabcin Muhammadu ﷺ.

Since the authenticity of the Qur‟an and Prophethood of Prophet (saw) is built upon the intellect, the belief in beings such as the angels and Jinns, or descriptions of heaven and hell are based upon the authenticity of the Qur‟an and the Prophethood of Muhammad (saw).

Da zarar an isa ga Aqeedar Musulunci ta hanyar hankali, hankali yana taka wata rawa daban. Rawarsa a lokacin ita ce fahimtar al'amarin da nassi, sannan a yi amfani da nassin a kan al'amarin. Hankali yana amfani da nassi a matsayin majiya wajen fitar da hukunce-hukunce a kan kowane al'amari, tun daga Alwala har zuwa manufofin harkokin wajen Daular Musulunci.

Once the „Aqeedah of Islam is arrived at intellectually, the intellect then plays a different role. It plays a role of only understanding the issue and the revelation and then applying the revelation to the issue. The intellect uses the revelation as a source to derive rulings on any issue, from Wudhu (ablution) to the foreign policy of the Islamic State.

Yana da muhimmanci a fahimci cewa hankali ba zai iya ƙirƙirar dalili ga wani hukunci ba, sai dai idan dalilin yana cikin nassi. Da'awar cewa akwai dalili ga kowane hukunci na nufin muna iya fahimtar abin da Allah (SWT) ya nufa da wannan hukuncin, wanda kuma ba zai yiwu ba. Misali, ba za mu iya amfani da hankali wajen tunanin dalilin da ya sa muke yin Alwala ba. Hankali zai iya sa mutum ya ɗauka cewa dalilin tsabtar jiki ne.

It is important to realise that the intellect cannot be used to conjure up a reason for a ruling, unless the reason is mentioned in the text. Claiming a reason for any ruling implies that we can comprehend what Allah (swt) intended for that ruling, which is impossible. For example, we cannot use the intellect to infer a reason for why we perform Wudhu. The intellect would probably lead one to assume that it is for the sake of personal hygiene.

Amma idan ruwa ba ya samuwa, to sai mu yi Tayammum (jerin ayyuka da ke bukatar mutum ya shafa jikinsa da turɓaya). Idan dalilin Wudhu tsafta ne, to me ya sa Allah (SWT) zai umarce mu da shafa jikinmu da turɓaya idan ruwa ba ya samuwa?

However, if water is not accessible then we are supposed to do Tayammum (a series of actions requiring one to wipe themselves with dust). If the reasoning behind Wudhu were cleanliness, then why would Allah (swt) order us to wipe ourselves with dust if water is inaccessible?

Ingantaccen amfani da hankali yana bayyana a cikin ayyukan Sahabbai (ra). A yakin Badr Manzon Allah (saw) ya tsara sojojinsa a wani wuri. Habab bin al-Munzir (ra) ya tambayi Manzon Allah (saw) ko shawarar da ya yanke ta dogara ne akan wahayi ko kuma dabara ta yaki. Manzon Allah (saw) ya amsa da cewa dabara ce ta yaki. Bisa wannan, Habab bin al-Munzir ya ce wurin ba daidai ba ne. Daga wannan lamari za mu ga cewa Sahabbai (ra) sun fahimci bambanci mai laushi tsakanin wahayi da hankali. Ba su taba amfani da tunaninsu wajen yanke hukunci a kan wahayi ba.

The proper use of the intellect can be seen in the actions of the Sahabah (ra). During the battle of Badr the Prophet (saw) had stationed the army at a certain location. Habab bin al-Munthir (ra) inquired from the Prophet (saw) whether his (saw)‟s decision was based on the revelation or a tactical decision. The Prophet (saw) replied by saying that it was a tactical decision. Upon this Habab bin al-Munthir said that the location was a wrong one. From this incident we can see that the Sahabah (ra) recognised the fine line between the revelation and the intellect. They never used their thinking to pass judgments on the revelation.

A cikin sauran akidu, hankali yana taka rawar da ba zai iya cikawa ba. A dimokuraɗiyyar ƙasashen Yamma, an ba hankali cikakken iko na tsara rayuwar mutum; sai dai yana fuskantar son zuciya, bambance-bambance, sabani, kuma tasirin muhalli yana shafarsa. Amma a Musulunci, ba a amfani da hankali wajen yin doka, sai dai don fahimtar wahayi da kuma aiwatar da shi.

In other ideologies the intellect plays a role that it cannot fulfil. In Western democracies, intellect is given the unlimited role of organising man‟s life; however, it is subject to biases, disparity, differences, contradictions, and the influence of the environment. However, in Islam the intellect is not used to legislate, but to understand the revelation and to apply it.

Game da hankali, Musulmi suna buƙatar samun irin wannan fahimta game da layin da ke raba wahayi da hankali kamar yadda Habab bin al-Mundhir (ra) yake da ita. Abin baƙin ciki, Musulmi sun fara amfani da hankalinsu wajen bayyana hukunce-hukuncen da Allah (SWT) ya ba mu, misali, cewa Sallah motsa jiki ce mai kyau, cewa azumi yana da amfani ga jiki, da sauransu. Haka kuma, a wasu lokuta, Musulmi sun fara fifita hukuncin dokokin da mutum ya tsara a kan na Mahaliccin sararin duniya, Allah (SWT).

With regard to the intellect, Muslims need to have the same awareness of the fine line between revelation and „Aql that Habab bin al-Mundthir (ra) had. Unfortunately, Muslims have begun to exercise their intellect to pass on the rulings given to us by Allah (swt), e.g. Salah is good exercise, fasting is good for the body, etc. Furthermore, in some cases Muslims have started to prefer the ruling of man-made laws to those of the Creator of the Universe, Allah (swt).