uning shaxsiyatini yuksaltirish va uni yuksak cho'qqi sari yo'naltirish. Biroq bu uning dan boshqa shaxslarni islomiy bo'lmagan shaxslar deb atashga asos bermaydi. Aksincha, bu ham islomiy shaxsdir, shuningdek, o'z amallarini islomga asoslab baholaydigan oddiy xalq vakillari va faqat farzlarni bajarish va harom ishlardan o'zini tiyishga intiladigan ma'rifatli kishilar ham islomiy shaxslardir. Bu shaxslar kuch-quvvati jihatidan turlicha bo'lsa-da, barchasi islomiy shaxslardir. Biror kishi islomiy shaxs bo'lish-bo'lmasligini baholashda muhim mezon uning fikrlash va moyilliklarining asosi sifatida Islomni olib-olmasligidir. Shunga ko'ra islomiy shaxslar, ruhiyatlar va xulq-atvorlar bir-biridan farq qiladi. Ko'pchilik islomiy shaxsni farishtalarga o'xshash deb tasavvur qilib, baholashda xato qiladi. Ular odamlar orasidan farishtasifat zotlarni izlaydi-yu, ularni topa olmaydi, hatto o'z nafslarida ham topa olmaydi. Natijada musulmonlardan umidsizlik va ishonchni yo'qotish yuzaga keladi, bu esa jamiyatga katta zarar yetkazadi. Bunday orzuparast kishilar Islom utopiya, amalga oshirib bo'lmaydigan, insonning amalga oshira olmaydigan va saqlab qololmaydigan oliy g'oya va me'yorlardan iborat, degan (noto'g'ri) fikrning dalili bo'lib xizmat qiladi. Oqibatda ular odamlarni Islomdan uzoqlashtiradi va ko'pchilikni harakat qilishga qodir bo'lmay qolgan holatga solib qo'yadi. Holbuki, Islom amalda joriy etilish uchun kelgan va amaliydir: u voqelikni o'rganadi va unga yechim beradi, uni amalga oshirish qiyin emas. Fikrlash qobiliyati qanchalik zaif bo'lmasin, instinktlari va ehtiyojlari qanchalik kuchli bo'lmasin, har bir inson Islom aqidasini tushunib, islomiy shaxsga aylangach, Islomni o'ziga osonlik va yengillik bilan joriy etishga qodirdir. Chunki faqat islomiy aqidani o'zining tushunchalari (mafohim) va moyilliklari (muyul) asosi qilib olib, shu mezonni saqlab qolgan kishi shubhasiz islomiy shaxsga aylanadi. Uning yagona vazifasi shundan iboratki, Islom madaniyati bilan uning shaxsiyatini mustahkamlash, aqliyyatini (fikrlash tarzini) kuchaytirish va nafsiyatini (ruhiy holatini) mustahkamlash, mustahab amallar orqali uni yuksak cho‘qqi sari yo‘naltirish hamda shu yo‘lda barqaror qilish, bu yo‘lda u cho‘qqidan cho‘qqiga ko‘tarilib boradi. Buning sababi shuki, Islom insonning aqliyyatini uning aqidasi bilan tarbiyalaydi, chunki bu aqidani u hayot haqidagi fikrlarini quradigan aqliy asos qilib belgilaydi. Shu tufayli u Islom aqidasiga asoslangan fikrlarni mulohaza qilganda, to‘g‘ri fikrni noto‘g‘risidan ajratadi va ularni aqliy asos sifatida shu aqidaga quradi. Shunday qilib, u xato va yolg‘on fikrlardan o‘zini saqlaydi, fikrda to‘g‘ri, idrokda sog‘lom bo‘lib qoladi. Xuddi shunday, Islom insonning tabiiy moyilliklarini Shariat hukmlari bilan tarbiyalaydi: uning g‘arizalaridan va jismoniy ehtiyojlaridan kelib chiqadigan amallarini nozik bir yondashuv bilan tartibga soladi. G‘arizalarni yo‘q qilishga urinib, ularga zarar yetkazmasdan, ularni tartibga solib, uyg‘unlashtiradi va cheksiz qoldirmaydi; insonga barcha ehtiyojlarini tinchlik va barqarorlikka olib keladigan uyg‘un tarzda qondirish imkonini beradi. Shuning uchun aql va dalil asosida Islomni qabul qilgan hamda uni o‘zida to‘liq amalga oshirib, Allohning hukmlarini to‘g‘ri tushungan musulmon – bu boshqalardan ajralib turadigan islomiy shaxsiyatdir. U Islom aqliyyatini fikrining asosi qilib Islom aqidasini belgilashda, Islom nafsiyatini esa moyilliklarining asosi qilib shu aqidani qilishda namoyon etadi. Demak, islomiy shaxsiyat musulmonni ajratib turadigan va odamlar orasida uni yuzidagi xoldek ajratib ko‘rsatadigan o‘ziga xos xususiyatlar bilan belgilanadi. Bu sifatlar uning Alloh سبحانه وتعالى ning buyruqlariga rioya qilishi va Uning منهiylaridan saqlanishi, shuningdek, Alloh سبحانه وتعالى bilan bo‘lgan munosabatini anglagan holda shu buyruq va man etishlarga amal qilishining muqarrar natijasidir. Shu sababli u Shariat ahkomlariga rioya qilishdan Alloh سبحانه وتعالى ning roziligidan boshqa hech narsani istamaydi.
enhance his personality and to set it on course, proceeding toward a sublime pinnacle. However, this does not classify those other than it as non-Islamic personalities. Rather, this is an Islamic personality and those other than it from the common people who qualify their actions on the basis of Islam and the educated who confine themselves to performing obligations and refraining from the prohibitions are also Islamic personalities. Although these personalities vary in strength, they all are Islamic personalities. The important criterion in judging whether one is an Islamic personality or not is whether he takes Islam as the basis for his thinking and inclinations. It is according to this that Islamic personalities, mentalities, and dispositions become disparate. Many people err in judgement in envisaging the Islamic personality to be angelic. The harm they cause to society is enormous because they look for angelic figures from amongst people, never finding them; not even in their own selves, resulting in despair and loss of hope in the Muslims. Such idealists only serve as proof to the (false) idea that Islam is utopian, impossible to implement; and is composed of supreme ideals and standards that man cannot implement or maintain. Consequently, they turn people away from Islam and render many too paralysed to act; although Islam came to be implemented in practice and is practical: it deals with and treats realities and it is not difficult to implement. It is within the capacity of every man no matter how weak his thinking and how strong his instincts and needs, to implement Islam upon himself smoothly and with ease after he comprehends the Islamic ‘aqīdah (creed) and becomes an Islamic personality. This is because by simply making the Islamic ‘aqīdah (creed) the basis for his mafahīm (concepts) and muyul (inclinations) and maintaining this criterion he definitely becomes an Islamic personality. The only thing upon him thereafter is to strengthen his personality with the Islamic culture to reinforce his ‘aqliyya (mentality) and to strengthen his nafsiyya (disposition) with recommended acts of obedience, placing him on the path to a sublime pinnacle and establishing him on this path, from where he moves from peak to (higher) peak. This is the result of the fact that Islam treated man’s ‘aqliyya (mentality) with its ‘aqīdah (creed) as it made this ‘aqīdah (creed) the intellectual basis upon which he builds his thoughts about life. Thereby he distinguishes correct thoughts from the incorrect ones when he considers thoughts based on the Islamic ‘aqīdah (creed) and builds them on it in its capacity as an intellectual basis. Thus, he safeguards himself from erroneous and false thought, remaining true in thought, sound in comprehension. Similarly, Islam treated man’s inclinations with the Sharī’ah rules when it treated his actions that emanate from his instincts and organic needs, with a sensitive treatment: regulating the instincts, not harming them by attempting to annihilate them, harmonising them and not leaving them unrestricted; enabling man to satisfy all his needs in a harmonious manner leading to tranquility and stability. Therefore, a Muslim who embraces Islam on the basis of his intellect and evidence implements Islam comprehensively upon himself and correctly understands the rules of Allah , this Muslim is an Islamic personality, distinct from all others. He holds the Islamic ‘aqliyya (mentality) in his placing the Islamic ‘aqīdah as the basis for his thought and the Islamic nafsiyya (disposition) in his making this ‘aqīdah (creed) the basis for his inclinations. Hence, the Islamic personality is characterised with special attributes that distinguish the Muslim and mark him out amongst people; he stands out amongst them like a mole on the face. These attributes which characterise him are an inevitable result of his observing the commands of Allah الله سبحانه وتعالى and His الله سبحانه وتعالى prohibitions and of his acting in accordance with these commands and prohibitions, built upon an awareness of his relationship with Allah الله سبحانه وتعالى Thus, he seeks nothing from his observance of the Sharī’ah except the pleasure of Allah الله سبحانه وتعالى.