Mtu anapoyatambua au kuyaelewa mambo kwa namna fulani, hupata ‘aqliyya (mtazamo wa kiakili) mahususi. Pale misukumo ya kutafuta kuridhika iliyojikita kupitia mshikamano wake usioepukika na mafahīm (dhana) kuhusu mambo inapounganishwa na mtu pamoja na dhana fulani kuhusu maisha, hupata nafsiyya (hali ya kinafsi) mahususi. Na pale dhana zake kuhusu maisha zinapoungana katika kuhukumu mambo, anapoyatambua pamoja na anapoelekea kwayo, hupata shakhsiyya (utu) mahususi. Basi shakhsiyya (utu) ni kuweka mwelekeo ambao mtu huuchukua katika kutambua mambo na katika kuelekea kwayo kwa mwelekeo ulio wazi, uliojengwa juu ya msingi mmoja. Kwa hiyo, kuundwa kwa shakhsiyya (utu) ni kuanzishwa kwa msingi mmoja wa kufikiri na wa mielekeo kwa mwanadamu. Msingi huo unaweza kuwa mmoja au mwingi. Ikiwa ni mwingi, yaani, ikiwa miongozo mingi imefanywa kuwa msingi wa kufikiri na mielekeo, basi mtu atakuwa na shakhsiyya (utu), lakini utu huo hautakuwa na rangi yoyote. Ikiwa kipimo ni kimoja, yaani, ikiwa kanuni moja imefanywa kuwa msingi wa mawazo na mielekeo, basi mtu atakuwa na utu wa pekee wenye rangi mahususi. Hivi ndivyo kila binadamu anavyopaswa kuwa, na hiki ndicho anachopaswa kujitahidi kukifikia katika mchakato wa kuwafundisha na kuwalea watu.

When man recognises or comprehends things in a particular manner, he acquires a specific ‘aqliyya (mentality). When the drives for satisfaction which have crystallised through their inevitable association with the mafahīm (concepts) about things are linked by man with specific concepts about life, he achieves a specific nafsiyya (disposition). And when his concepts about life unite in judging things when he cognises them as well as when he inclines towards things, he achieves a specific shakhsiyya (personality). Thus shakhsiyya (personality) is the setting of the direction one takes in cognising things and in inclining to them in a clear direction built on one basis. Thus the formation of the shakhsiyya (personality) is the establishment of one basis for both thinking and inclinations in man. Such a basis may be one or multiple. If it is multiple, that is, if multiple guidelines were made the basis for thinking and inclinations, one would have a shakhsiyya (personality) but it would have no colour to it. If the standard was singular, that is, if one principle was made the basis for thoughts and inclinations, one would have a unique personality with a specific colour. This is what every human being should be like, and this is what he should endeavour to achieve in the process of teaching and culturing individuals.

Ingawa wazo lolote la kawaida linaweza kuwa msingi wa fikra na mielekeo, wazo kama hilo linaweza kuwa msingi wa idadi ndogo tu ya mambo, si wa mambo yote. Hakuna kinachostahili kuwa msingi kamili wa mambo yote isipokuwa wazo pana kuhusu Ulimwengu, Mwanadamu na Maisha. Hii ni kwa sababu ndiyo msingi wa kiakili ambao kila fikra hujengwa juu yake; huamua kila mtazamo katika maisha. Na kwa sababu ni itikadi ya kiakili pekee inayofaa kutumika kama msingi ambao fikra zinazoongoza mambo ya maisha na kuathiri mwenendo wa mwanadamu katika maisha zinajengwa juu yake.

Although any general idea can be a basis for thinking and inclinations, such an idea can only be a basis for a limited number of things, not for all things. Nothing qualifies to be a complete basis for all things except a comprehensive idea about the Universe, Man and Life. This is because it is the intellectual basis upon which every thought is built; it determines every viewpoint in life. And because it is the intellectual creed only which is fit to serve as a basis upon which thoughts which regulate life’s matters and affect man’s conduct in life.

Hata hivyo, ukweli kwamba itikadi ya kifikra inayojumuisha yote, yaani ‘aqīdah ya kifikra, inakubalika kuwa msingi pekee wa jumla na kamili wa kufikiri na mielekeo, haimaanishi kwamba ndiyo msingi sahihi. Maana yake ni kwamba inafaa kuwa msingi, bila kujali kama ni sahihi au si sahihi. Kigezo kinachoamua kama msingi huu ni sahihi au si sahihi ni kiwango cha upatanifu wake na fitrah (maumbile asili) ya mwanadamu. Ikiwa itikadi ya kifikra inapatana na fitrah ya mwanadamu, itakuwa itikadi sahihi, na hivyo itakuwa msingi sahihi wa kufikiri na mielekeo, yaani kwa kuundwa kwa shakhsiyya (utu). Ikiwa haipatani na fitrah ya mwanadamu, hiyo ni msingi usio sahihi na itakuwa itikadi potofu. Kutopatana kwa itikadi ya namna hii na fitrah ya binadamu kunamaanisha kutoitambua udhaifu wa asili wa mwanadamu na haja ya kumtegemea Muumba iliyomo ndani ya fitrah ya mwanadamu, yaani upatanifu wake na ghareezat at-tadayyun (silika ya mwanadamu ya kutafuta utakatifu).

Nonetheless, the fact that the comprehensive idea, that is, the intellectual ‘aqīdah (creed), is acceptable as the only general and comprehensive basis for thinking and inclinations does not mean that it is the correct basis. What it means is that it is fit to be a basis, irrespective of whether it is correct or incorrect. The determining factor of whether this basis is right or wrong is its degree of compatibility with man’s fitrah (innate nature). If the intellectual creed is compatible with man’s fitrah (innate nature) it would be a correct creed and consequently it would be a correct basis for thinking and inclinations, that is, for the formation of shakhsiyya (personality). If incompatible with man’s fitrah, this represents an incorrect basis and would be a false creed. The incompatibility of such an ‘aqīdah (creed) with the human fitrah means recognition of the natural impotence of man and the need of dependency on the Creator that lies within man’s fitrah, meaning its compatibility with the ghareezat at-tadayyun ((human) instinct of sanctification).

Itikadi ya Kiislamu ('aqīdah) ndiyo itikadi pekee ya kiakili inayokubali kilicho katika fitra ya binadamu, yaani gharīzat at-tadayyun (silika ya kutukuza/kuabudu). Itikadi nyingine zote ama zinaendana na gharīzat at-tadayyun kupitia hisia si akili, hivyo kuwa itikadi zisizo za kiakili, au ni itikadi za kiakili lakini hazikubali kilicho katika fitra ya binadamu, yaani gharīzat at-tadayyun.

The Islamic ‘aqīdah (creed) is the only intellectual creed that acknowledges what is in man’s fitrah, namely the ghareezat at-tadayyun (instinct of sanctification). All other creeds are either compatible with the ghareezat at-tadayyun (instinct of sanctification) through emotion not ration, thus being non-intellectual creeds or they are intellectual creeds but do not acknowledge what is in man’s fitrah, the ghareezat at-tadayyun (instinct of sanctification).

Kwa hiyo, ‘aqīdah ya Kiislamu ndiyo ‘aqīdah sahihi pekee. Ni ‘aqīdah pekee inayofaa kuwa msingi sahihi wa fikra na mielekeo. Kwa hiyo, ni lazima kwamba uundaji wa shakhsiyya (utu/haiba) ya mwanadamu ufanywe kwa kutumia ‘aqīdah ya kiakili kama msingi wa fikra na mielekeo yake. Kwa kuwa ‘aqīdah ya Kiislamu ndiyo ‘aqīdah sahihi pekee ya kiakili, na hivyo ndiyo msingi sahihi pekee, ni lazima kwamba uundaji wa shakhsiyya ufanywe kwa kuifanya ‘aqīdah ya Kiislamu peke yake kuwa msingi pekee wa fikra na mielekeo ya mwanadamu, hadi atakapopata shakhsiyya ya Kiislamu, shakhsiyya tukufu na bainifu. Basi, uundaji wa shakhsiyya ya Kiislamu hutimia tu kwa kujenga fikra na mielekeo ya mtu juu ya ‘aqīdah ya Kiislamu. Hata hivyo, uundaji huu si wa kudumu daima; ni uundaji wa shakhsiyya tu. Hakuna hakikisho kwamba shakhsiyya hii itaendelea kuwa imejengwa juu ya ‘aqīdah ya Kiislamu, kwani kunaweza kutokea kupotoka kutoka katika ‘aqīdah katika fikra za mwanadamu au katika mielekeo yake. Upotofu huo unaweza kuwa katika mfumo wa dhalaal (upotevu) au katika mfumo wa fisq (uasi). Kwa hiyo, uangalifu wa mara kwa mara katika kila wakati wa maisha ya mtu unahitajika ili kudumisha ‘aqīdah ya Kiislamu kama msingi ambao fikra na mielekeo hujengwa, ili mtu aendelee kuwa shakhsiyya ya Kiislamu. Baada ya kuundwa kwa shakhsiyya hii, kazi inalenga katika kuiendeleza na kuiimarisha kwa kukuza ‘aqliyya (akili/fikra) na nafsiyya (tabia/hali ya nafsi). Kuhusu nafsiyya, huendelezwa kwa kumwabudu Muumba na kujikurubisha Kwake kwa matendo ya utiifu, na kwa kujenga kila mwelekeo kuelekea chochote daima juu ya ‘aqīdah ya Kiislamu pekee. Ukuzipanua kwa 'aqliyya (fikra na mtazamo wa kiakili), kwa upande mwingine, hupatikana kwa kufafanua mawazo na dhana zinazojengwa juu ya 'aqīdah (itikadi) ya Kiislamu na kuyawasilisha kupitia utamaduni wa Kiislamu.

Therefore, the Islamic ‘aqīdah is the only correct ‘aqīdah (creed). It is the only ‘aqīdah (creed) that is fit to be the correct basis for thinking and inclinations. Hence, it is imperative that the formation of shakhsiyya (personality) by man be done through the use of the intellectual ‘aqīdah (creed) as the basis for his thought and inclinations. Since the Islamic ‘aqīdah (creed) is the only correct intellectual ‘aqīdah (creed) and thus the only correct basis, it is imperative that the formation of shakhsiyya (personality) be done by making the Islamic ‘aqīdah (creed) alone the sole basis for man’s thought and inclinations until he achieves an Islamic shakhsiyya (personality), a lofty and distinct shakhsiyya (personality). Thus, the formation of the Islamic shakhsiyya (personality) is only accomplished by building both thought and inclinations of the individual upon the Islamic ‘aqīdah (creed). Yet this formation is not ever lasting, it is merely the formation of the shakhsiyya (personality). There is no guarantee that this shakhsiyya (personality) will remain based on the Islamic ‘aqīdah (creed) since deviation from the ‘aqīdah (creed) may occur in man’s thinking or in his inclinations. This deviation may be in the form of dhalaal (misguidance) or in the form of fisq (transgression). Therefore, constant observance at every moment in one’s life is required in maintaining the Islamic ‘aqīdah (creed) as the basis upon which thought and inclinations are built in order for one to remain an Islamic shakhsiyya (personality). After the formation of this personality, work is focused on developing and strengthening it by developing the ‘aqliyya (mentality) and nafsiyya (disposition). As for the nafsiyya (disposition), it is developed through worshipping the Creator and drawing nearer to Him through acts of obedience and by constantly building every inclination towards anything only on the Islamic ‘aqīdah (creed). Development of the ‘aqliyya (mentality) on the other hand is achieved by the explanation of thoughts and ideas built on the Islamic ‘aqīdah (creed) and conveying them through the Islamic culture.

Huu ndio mfumo wa kuunda shakhsiyya (utu) ya Kiislamu na mfumo wa kuiendeleza. Ni mfumo ambao Mtume ﷺ aliutumia. Aliwalingania watu katika Uislamu kwa kuwaita wakubali ‘aqīdah (imani ya msingi) ya Kiislamu. Walipokwisha kuukubali Uislamu, alizidi kuiimarisha ‘aqīdah hii ndani yao, na alihakikisha kwamba wanajitolea kujenga fikra zao na mielekeo yao juu ya msingi wake. Hili limepokewa katika hadīth,

This is the method for forming the Islamic shakhsiyya (personality) and the method for developing it. It is the method employed by the Messenger ﷺ. He would call the people to Islam by calling them to (adopt) the Islamic ‘aqīdah (creed). Once they had embraced Islam he strengthened this ‘aqīdah (creed) in them and ensured that they were committed to building their thinking and inclinations on its basis, This has been reported in the hadīth,

Na,

And,

Kisha yeye alianza kufikisha aya za Allah سبحانه وتعالى zilizokuwa zikiteremshwa kwake kutoka katika Qur’ān, na kuwafundisha Waislamu Uislamu na hukumu zake (sheria). Kutokana na juhudi zake, na kwa kumfuata na kushikamana na yale aliyofikisha, zikaundwa haiba tukufu za Kiislamu, ambazo zinafuata nafasi ya manabii pekee.

He الله سبحانه وتعالى then proceeded to convey the ayāt of Allah الله سبحانه وتعالى that were being revealed to him from the Qur’ān and and to teach Islam and its ahkām (rules) to the Muslims. As a result of his efforts, and through following him and adhering to what he conveyed, lofty Islamic personalities second only to those of prophets were formed.

Kwa kumalizia, msingi wa kwanza kwa kila mwanadamu ni kuweka sawa 'aqīdah (imani) iliyo sahihi.

In conclusion, the starting point with any human being is establishing the correct ‘aqīdah (creed)

ndani yake, kisha kufuatiwa na kujenga mawazo na mielekeo juu yake, na hatimaye kujitahidi kuidumisha kwa kutekeleza matendo ya utii na kwa kupata mawazo (ya Kiislamu).

within him followed by the building of thought and inclinations upon it and finally exerting effort in maintaining it through the performance of acts of obedience and by acquiring (Islamic) thoughts