Dalili inaweza kugawanywa katika makundi mawili makuu: dalili ya kiakili au ya kimantiki inayotokana na mchakato wa kufikiri, na dalili ya kimaandishi inayotolewa kutoka kwenye wahyi.

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.

Dalili ya kiakili, ambayo hupatikana kupitia akili, ni ukweli unaolingana na suala fulani na kuthibitisha usahihi wake kwa matokeo. Aina hii ya dalili imegawanywa zaidi katika aina mbili:

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, au imani ya msingi, ni msingi ambao binadamu hurejea anapopima mambo. Fikra hii hutumika kama kipimo cha marejeo kwa mwanadamu na huamua mtazamo wake na jinsi anavyoutazama maisha, kwa kujibu maswali ya msingi ambayo kila binadamu lazima ayajibu. Ushahidi wa aina hii ya fikra ni wa kiakili na lazima uendane kikamilifu na uhalisia. Kwa mfano, kumwamini Allah (swt) kuwa hana mipaka na ni wa milele ni fikra ya msingi inayothibitishwa na uhalisia fulani uliomo katika ulimwengu, katika maisha, na katika binadamu mwenyewe. Sifa ambazo uhalisia huu wote unazo kwa asili yake zingemwongoza mtu kwenye utambuzi wa kiakili kwamba vimeumbwa na si vya milele. Vivyo hivyo, kuamini Qur'an hupatikana kupitia mchakato huu. Kwa kuwa Qur'an ni maandishi ya Kiarabu, lazima iwe na chanzo. Kuchunguza uhalisia wa Qur'an na kutafakari vyanzo vyake vinavyowezekana kungemfikisha mtu kwenye hitimisho la kiakili kwamba Qur'an lazima iwe maneno ya Allah (swt). Na unabii wa Muhammad ﷺ unafahamika kupitia hitimisho hili.

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.

Qur'ani ilishughulikia hisia za mwanadamu huku ikimwelekeza pia afikirie ulimwengu unaomzunguka na afikie imani thabiti. Kupitia mchanganyiko huu wa akili na hisia, Aqeedah ya Kiislamu inawagusa pande zote mbili za mwanadamu. Hivyo, Aqeedah ya Kiislamu inaishawishi akili ya mwanadamu na kuridhisha maumbile yake. Msingi wa Aqeedah, unaojumuisha kuamini Upweke wa Allah, Qur'ani kuwa neno la Allah, na Muhammad ﷺ kuwa Mtume wa mwisho, umethibitishwa kwa kutumia mbinu hii.

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.

Mfumo wa marejeo, ambao umefafanuliwa na mawazo ya msingi au Aqeedah, hutumika kama kioo ambacho kupitia hicho binadamu huona masuala mengine yote. Zaidi ya hayo, mfumo huu hutengeneza mawazo na fikra za mtu kuelekea upande fulani. Kwa hiyo, kila mtu ataangalia masuala na matatizo kwa mtazamo wake wa kipekee. Mtu hawezi kuyaona masuala na mawazo ya kina kwa kujitenga, kwa sababu mawazo ya kina hujengwa juu ya mawazo ya msingi na hayapo katika ombwe. Kwa mfano, katika suala la urithi, kila mtu atalijadili kulingana na mtazamo wake wa msingi kuhusu maisha, jambo ambalo litazaa suluhisho mbalimbali za kulitatua. Wakomunisti hawatatambua urithi kwa sababu umiliki wa mtu binafsi haupo kulingana na mfumo wao wa marejeo. Na hata kama serikali itaruhusu umiliki fulani, hawataruhusu umiliki huo kuhamishiwa vizazi vijavyo kwa njia ya urithi. Kwa upande mwingine, Wakapitalisti wangetambua urithi na kumpa mmiliki uhuru kamili wa kufafanua wosia wake na kuteua au kukataa mali yake kwa yeyote anayemchagua bila vikwazo. Hivyo, mtu anaweza kugawa urithi wake kwa mke wake na watoto wake, kwa baadhi ya watoto wake au kwa hakuna hata mmoja wao, kwa wanyama wake kipenzi, au kwa taasisi fulani. Lakini Muislamu hatatumia hukumu yake ya kiakili kutoa uamuzi, kwa sababu tatizo la urithi ni suala la kisheria na si la kiakili. Hivyo, Muislamu atarejea kwenye Hukm Sharii ambayo inaonyesha, kama wazo la msingi, kwamba mali ni ya Allah, na kwamba umiliki wa mtu binafsi unafafanuliwa kuwa ruhusa ya Allah kwa mtu huyo kumiliki kitu fulani na kukitumia kwa manufaa yake mwenyewe. Mtu anapofariki, ruhusa hii hukoma, na mali yake lazima igawanywe kwa asilimia zilizowekwa kwa makundi maalum ya watu yaliyobainishwa na Hukm Sharii. Mmiliki wa mali hawezi kubadilisha mfumo huu wa urithi, wala hawezi kugawa urithi wake wakati wa uhai wake.

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.

Kundi la pili la dalili kuu ni dalili ya kimaandiko, ambayo hutokana kikamilifu na wahyi. Kama ilivyo kwa dalili ya kiakili, dalili ya kimaandiko nayo imegawanywa katika aina mbili:

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:

Aqeedah inafafanuliwa kuwa ni fikra ya msingi inayotoa maelezo kamili kuhusu ulimwengu, mwanadamu na maisha, pamoja na kubainisha yaliyo kabla na baada ya mambo haya, na kuweka uhusiano kati ya vipengele vyote hivi. Ingawa kiini cha Aqeedah (ambacho kinahusu kuwepo kwa Allah, Qur'an kuwa ni Kalamu ya Allah, na Muhammad ﷺ kuwa Nabii) kimethibitishwa kwa dalili za kiakili, masuala mengine yote yanayohusiana na Aqeedah yanategemea dalili ya kimaandiko pekee inayotokana na wahyi. Kwa kuwa dalili ya kimaandiko (Qur'an), pamoja na chanzo chake (Allah), vimethibitishwa kiakili, basi Muislamu lazima aamini kila kitu kinachotajwa katika maandiko. Kukataa maandiko ni sawa na kumtuhumu Allah (SWT) kutoa taarifa za uongo, jambo ambalo linapingana moja kwa moja na msingi wa Aqeedah uliothibitishwa kwa hoja za kiakili zisizo na shaka.

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.

Dalili inayotumika katika Aqidah inaitwa Burhaan na ina maana maalum. Burhaan inafafanuliwa kuwa ushahidi usiopingika unaothibitisha kuwepo kwa jambo kwa njia isiyo na shaka. Kuhusu hili, Allah (SWT) anasema:

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:

"Sema, 'Leteni burhani yenu ikiwa mnasema kweli.'" [TMQ 27:64] Daleel yoyote inayotumiwa kuthibitisha suala lolote linalohusiana na Aqeedah lazima iwe ya hakika, kwa upande wa usahihi wake (uthabiti wa chanzo) na kwa upande wa maana yake, kwa kuwa Aqeedah haiwezi kuthibitishwa juu ya shaka au dhana. Ni Qur'an na Hadith Mutawaatir pekee zenye sifa hii. Ingawa Khabr Ahad inaweza kuainishwa kuwa sahihi, usahihi na uthabiti wake haufikii kiwango cha kuifanya kuwa chanzo cha kutosha cha daleel kwa masuala yanayohusu Aqeedah. Ushahidi kwamba Aqeedah lazima iwe ya hakika unahusiana na asili ya Aqeedah yenyewe. Aqeedah inahitaji uhakika kwa sababu fikra ya msingi, ambayo hubainisha mtazamo kuhusu maisha na ndiyo msingi ambao fikra na dhana nyingine zote hujengwa juu yake, lazima iwe imethibitishwa kwa ushahidi wa hakika. Ikiwa fikra ya msingi inakabiliwa na shaka na kutokuwa na uhakika, basi maisha yenyewe ya binadamu yatajawa na shaka na kutokuwa na uhakika katika kila nyanja. Zaidi ya hayo, Qur'an iliwalaani makafiri kwa kuanzisha Aqaid zao juu ya dhana au shaka:

Katika Usul ul-Fiqh, dalili inayotumika kwa Hukmu Shar'i inaitwa "Amaarah", ambayo inafafanuliwa kama: Ishara inayoonyesha kwamba jambo fulani kuna uwezekano mkubwa limejumuishwa katika kitu hicho. Tofauti kati ya Burhaan na Amaarah inaonyeshwa kwa uwazi zaidi katika mfano ufuatao. Allah (SWT) anaposema, "Na tulimtuma kwa Madyan ndugu yao Shu'aib," [TMQ 11:84] aya hiyo inathibitisha ukweli kwamba Shu'aib alitumwa kwa watu wake. Zaidi ya hayo, aya hiyo pia inathibitisha kwamba Shu'aib alikuwa nabii. Ukweli kwamba Shu'aib alikuwa nabii hautokani "kwa kutolewa" kutoka katika aya hiyo; badala yake, aya hiyo inataja ukweli huu kwa uhakika bila nafasi yoyote ya shaka au makosa.

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.

Lakini Allah (SWT) anaposema kuhusu wudhuu, "Na mkiwagusa wanawake," [TMQ 5:6] Imamu Shafi'i alitumia aya hii kuonyesha kwamba kumgusa mwanamke huvunja wudhuu. Shafi'i alitoa hukumu hii kutoka katika aya hiyo kulingana na ufahamu wake na kiwango cha elimu yake. Kwa mujibu wa Shafi'i, ufahamu huu ni sahihi pamoja na uwezekano wa kuwa si sahihi. Abu Hanifa naye alitumia aya hiyo hiyo kuonyesha kwamba neno "lamastum" linamaanisha kujamiiana. Kwa mujibu wa ufahamu wa Abu Hanifa na kiwango cha elimu yake, aya inaonyesha hukumu hii, na kwa Abu Hanifa, ufahamu huu ni sahihi pamoja na uwezekano kwamba ni makosa. Aya haikuthibitisha jambo lolote kwa njia ya uhakika. Badala yake, kila mujtahidi alitumia aya hiyo kuonyesha kwamba hukumu anayoifahamu inayohusiana na suala husika imetokana na aya hiyo. Matokeo yake, kila mujtahidi anaona maoni yake kuwa sahihi pamoja na uwezekano wa kuwa makosa, na anaona maoni ya wanazuoni wengine kuhusu suala hilo hilo kuwa makosa pamoja na uwezekano wa kuwa sahihi.

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.

Waislamu wanapaswa kuamini wahyi ambao Allah (SWT) alimteremshia Muhammad ﷺ. Swali la haraka linalojitokeza ni: Wahyi ni nini na upeo wake ni upi? Wahyi unafafanuliwa kuwa ni kauli ya Allah (SWT) kwa watu, ambayo inajumuisha Qur'ani na Sunnah. Qur'ani ni wahyi kwa sababu ni Maneno ya Allah (SWT) kwa maneno yake na maana yake, huku Sunnah ikiwa ni wahyi kwa sababu Qur'ani imethibitisha bila shaka kwamba kila alichokiwasilisha Muhammad ﷺ ni wahyi. 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)

Hii imetajwa katika aya kadhaa za Qur'ani, kama aya ifuatayo:

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

"Hasemi kwa matamanio yake, bali ni wahyi." [TMQ 53:4] Herufi "maa" katika aya inamaanisha "chochote," ambayo ni herufi ya Kiarabu inayotumika kuonyesha ujumla. Kwa hivyo, aya inaonyesha kwamba kila kitu alichozungumza Muhammad ﷺ kinachohusiana na Dini ni wahyi. Zaidi ya hayo, Allah (SWT) anasema:

"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:

"Sema (Muhammad), 'Mimi ni binadamu tu kama ninyi. Imefunuliwa kwangu kwamba Ilah wenu ni Ilah Mmoja.'" [TMQ 18:110] "Sema (Muhammad), 'Ninawaonya tu kwa wahyi.'" [TMQ 21:45] "Na chochote Mtume anachokupa, kichukueni, na chochote anachokukataza, jiepusheni nacho." [TMQ 59:7] Wahyi, unaojumuisha Qur'ani na Sunnah, unaweza kugawanywa katika makundi mawili makuu. Aina ya kwanza inahusu Aqeedah na hutoa taarifa zinazohusiana na Ghaib na matukio ya zamani au yajayo, kama vile maelezo ya Peponi, taarifa zinazoelezea malaika na majini, na taarifa kuhusu baadhi ya manabii waliotangulia. Waislamu lazima waamini taarifa hizi kuwa ni za hakika.

Ilitajwa hapo awali kwamba kufikiri ni mchakato wa kupeleka uhalisia unaoweza kueleweka kwenye ubongo wa binadamu kupitia hisia, kisha kuufafanua uhalisia huo kwa kutumia taarifa zilizotangulia zinazohusiana nao. Ili kupata uelewaulio wazi zaidi wa akili ya binadamu na mapungufu yake ya asili, inahitajika kuchunguza kwa makini vipengele mbalimbali vinavyounda akili hiyo:

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:

Uhalisia unafafanuliwa kama kila kitu kilicho ndani ya upeo na uwezo wa hisi za binadamu kukitambua.

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

Zaidi ya hayo, uhalisia ni kitu ambacho binadamu hufikiri juu yake kabla ya kutoa hukumu au hitimisho kuhusu kitu hicho. Uhalisia unaweza kuwa wa kimwili, kama vile atomu, sayari, au kemikali, au unaweza kuwa wazo au dhana iliyoelezwa si kwa vigezo vya kimwili bali kama maneno, fomula na milinganyo. Kama ilivyotajwa awali, uhalisia unaweza kuhisiwa na binadamu moja kwa moja au kwa njia isiyo ya moja kwa moja. Katika vyote viwili, lazima kuwepo uhalisia ambao binadamu anaweza kuufikiria, na uhalisia huo lazima uweze kufikiwa na mojawapo ya hisi au zaidi. Chochote kilicho nje ya upeo wa hisi hakiwezi kuwa mada ya mchakato wa kufikiri. Kwa hiyo, Waislamu hawapaswi kutumia muda na nguvu bure katika jaribio lolote la kufikiri kuhusu Ghaib. Waislamu huamini Ghaib kwa ushahidi wa hakika unaothibitisha kuwepo kwake, lakini jaribio lolote la kwenda zaidi ya daleel ni bure, kwa kuwa somo la daleel ni uhalisia uliopo nje ya hisi. Kwa mfano, Waislamu wanaamini malaika bila kuweza kuelewa asili yao. Lakini kujaribu kufafanua asili yao kungekuwa si chochote zaidi ya kuunda udanganyifu, dhana na ubashiri.

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.

Ingawa uhalisia ni muhimu sana kwa mchakato wa kufikiri, kuuhisi uhalisia peke yake huenda lisitoshe kuanzisha mchakato wa kufikiri. Mtu lazima pia awe na uhakika kwamba amechunguza uhalisia kwa kina, jambo ambalo laweza kuhitaji kuuhisi uhalisia mara kadhaa kutoka pembe tofauti. Kwa mfano, mtu anaweza kuona kimiminika chenye uwazi kwenye chupa na kuhitimisha kwa kutazama kwa haraka kwamba kimiminika hicho ni maji, lakini kinaweza kuwa pombe, na ni kwa kunusa harufu yake tu ndipo mtu angeweza kutoa hukumu sahihi.

Hisia zinajumuisha hisi tano zinazojulikana za kuona, kusikia, kuonja, kunusa na kugusa. Hisia pia zinajumuisha hisia zinazotokana na mahitaji ya mwili na hisia za silika, kama vile njaa na kiu, pamoja na hisia za kihisia kama wasiwasi, huruma, na hisia za kimapenzi.

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.

Kiwango cha hisia kinachohitajika ili kujenga picha sahihi kikamilifu ya uhalisia hutegemea uhalisia unaochunguzwa. Wakati mwingine hisia moja inaweza kutosha kujenga picha kamili; mtu kuwahi kukutana na moto mara moja tu kunatosha kuhitimisha kwamba moto huunguza. Hata hivyo, zipo hali halisi zinazohitaji mchango wa hisia kadhaa ili kuzielewa kikamilifu, kama vile kuteguza fumbo tata au kufahamu mienendo ya mashine.

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.

Zaidi ya hayo, hisia yenyewe, hata ikihusisha hisia nyingi kiasi gani, haitoshi kuwa msingi wa matendo na mipango ya mtu. Mbinu kama hiyo ingekuwa si zaidi ya njia ya kutenda kwa kujibu tu. Kwa mfano, kuona watu wanaonyanyaswa hakupaswi kumfanya mtu ajibu kwa msingi wa hisia zake pekee kwa kutoa chakula au fedha kwa watu hao waliodhulumiwa. Mtu lazima achunguze kwa makini hali nyingine zinazohusiana na tukio hilo, jambo ambalo linaweza kuhitaji kutumia hisia nyingi, pamoja na kwenda zaidi ya hisia kwa kufikiri kwa kina kuhusu hali hiyo kabla ya kuamua njia maalum ya kuchukua.

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.

Ubongo wa binadamu ni mahali ambapo hisi hupeleka taarifa zinazohusu uhalisia, mahali ambapo taarifa zinazohusiana na uhalisia huhifadhiwa, na mahali ambapo hisia huunganishwa na taarifa zilizokuwepo awali. Mbali na kazi hizi, ubongo hufanya kazi nyingine, kama vile kutuma na kupokea ishara kutoka na kwenda kwenye mfumo wa neva. Ingawa kazi ya ubongo ni kupokea, kuchakata na kuhifadhi taarifa, haiwezi kuhitimishwa kwamba ubongo ndio "kiungo cha kufikiri," kwa sababu kufikiri ni mchakato unaohusisha viungo kadhaa mbali na ubongo, hasa viungo vya hisi kama macho, masikio na mdomo.

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.

Ubongo hupokea ishara na taarifa, huzichakata taarifa hizo kisha hujibu ipasavyo. Hata hivyo, binadamu hukabiliwa na masuala mengi yanayohitaji aina tofauti za majibu. Kwa kuwa ubongo hupeleka ishara kwa viungo vingine vya mwili, kutenda kwa kutegemea ubongo pekee kungekuwa ni vitendo vya silika na vya kujibu bila kufikiri. Katika hili, ubongo wa binadamu na wa wanyama ni uleule. Ingawa mchakato huu haupaswi kuwa msingi wa tabia ya binadamu, kuna nyakati ambapo mchakato kama huo unatosha, au hata ni wa lazima, kama vile mwitikio wa "kupigana au kukimbia" unaomwezesha mtu kuepuka hatari ya papo hapo au inayokaribia. Lakini kuna matukio na hali nyingi ambapo mchakato huu hauwezi kutosha kutoa jibu sahihi. Kwa mfano, ikiwa mwanaume Muislamu ataona mwanamke akionyesha uzuri wake, ishara ya mara moja kutoka ubongoni itakuwa ya silika inayomwelekeza mwanaume huyo kumsogelea. Hata hivyo, ikiwa mwanaume huyo atarejea kwenye dhana zake, hatamsogelea kwa sababu dhana alizonazo zitamfanya ahitimishe kwamba kitendo hicho ni Haramu na kitaleta madhara katika maisha haya na Akhera.

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.

Vipengele vyote vitatu vilivyotajwa awali vinaweza kuzalisha hisia, lakini havitoshi kuanzisha mchakato wa kufikiri. Taarifa zilizotangulia ni muhimu ili mchakato huu uweze kutimia.

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.

Kwa kuwa taarifa zilizotangulia hutumika kuelewa uhalisia, mtu lazima awe na uhakika wa usahihi na uthabiti wa taarifa alizonazo. Zaidi ya hayo, pia lazima apate maarifa mapya ili kuongeza taarifa zilizopo, pamoja na kuzitakasa taarifa zilizopo.

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.

Hii inamlazimu Mwislamu daima kujisasisha kwa kufuatana na matukio na kuendelea kusoma na kutafuta maarifa mapya. Kwa hakika, Waislamu wanapaswa kuwa ensaiklopidia, ensaiklopidia hai na si tuli inayotoa taarifa bila muktadha. Ili kufikia hili, Mwislamu lazima aanze na misingi ya fani yoyote, ambayo juu yake anaweza kujenga maelezo mengine na matawi yake. Mbinu hii ya kimpangilio husaidia kupanga na kuchakata taarifa akilini. Hazina ya maarifa lazima iwe wazi akilini mwake ili kila fani pamoja na matawi yake viweze kupangwa na kuunganishwa kwa usahihi. Kuchanganya taarifa kutoka fani mbalimbali zisizo na uhusiano wowote kutasababisha mtazamo potofu wa uhalisia. Kwa mfano, mtu lazima atambue kwamba historia si sehemu ya fani ya Fiqh, ilhali lugha ya Kiarabu ni sehemu yake. Pia, mtu lazima atambue kwamba elimu ya wasifu wa wapokezi ni sehemu ya Ilm ul Hadith lakini si sehemu ya historia. Kupata taarifa kwa njia hii iliyopangwa kutawasaidia Waislamu kuchukua taarifa nyingi zaidi kwa mpangilio.

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.

Mwenyezi Mungu ameumba ulimwengu wote, ikiwa ni pamoja na ardhi. Zaidi ya hayo, Mwenyezi Mungu alimuumba Adamu na kumshusha duniani ili atumie rasilimali zake. Kuhusu jambo hili, Mwenyezi Mungu anasema katika Qur'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:

"Yeye ndiye aliyekuumbieni vyote vilivyo katika ardhi." [TMQ 2:29] Allah (swt) alimpa mwanadamu vifaa na akamjaalia sifa fulani zinazomwezesha kujikimu katika ulimwengu huu. Allah (swt) anasema:

"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:

"Tukuzeni Jina la Mola wako Mlezi, Aliye Juu Kabisa, Aliyeumba (kila kitu) kisha akakiweka sawa." [TMQ 87:1-2] Kwa hiyo, asili ya mwanadamu inajumuisha uwezo mahsusi wa kimwili, kiakili na kihisia unaomwezesha kujipatia riziki yake katika ulimwengu ambao Allah (SWT) ameuumba. Sifa moja ya kipekee anayopewa mwanadamu peke yake ni akili yenye uwezo wa kufikiri kama ilivyotajwa hapo awali. Allah (SWT) amemwelekeza mwanadamu kufikiri kuhusu uhalisia na kuhusu asili yake, pamoja na kumsemesha mwanadamu kwa Uislamu kwa madhumuni ya kutekeleza Uislamu. Kwa hiyo, kuelewa asili ya mwanadamu ni jambo la lazima katika kuelekeza mwenendo wetu kumtii Allah na kutuwezesha kudhibiti matamanio yetu badala ya kuyaacha yatutawale.

"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.

Sifa nyingine ambayo Allah amemuumba nayo binadamu ni nguvu ya kimaisha inayomsukuma mtu kuitosheleza. Nguvu hii ya kimaisha inajumuisha silika (matamanio ya asili) na mahitaji ya kimwili. Kutosheleza mahitaji ya kimwili ni jambo la lazima kwa kuendelea kuishi kwa mtu, kwani mtu atakufa ikiwa mahitaji hayo hayatatoshelezwa. Zaidi ya hayo, hamu ya kutosheleza mahitaji ya kimwili inatokana na ndani ya mtu na haitegemei kichocheo chochote cha nje ili kuamshwa. Kwa mfano, hamu ya kula, inayojidhihirisha kwa njaa na kiu, haitegemei kuwepo kwa chakula ili kuamshwa.