Thoughts of Islam are concepts and not information for the sake of knowledge. This means they have tangible meanings in the mainstream of life. They are not just explanations or matter proved to exist by logic only. Rather, every meaning they indicate of has a reality that man can comprehend. This is the case whether they were deep concepts that need depth and enlightenment to understand, or they where obvious ones that can be understood easily.

However, these tangible meanings are not studies in astronomy, nor information in medicine or thoughts in chemistry, that came to us so as to use what is in the universe. They are rather controls to the conduct of man in this worldly life and towards the Hereafter. They have no relation at all with other than these . Islamic thoughts came as guidance, mercy and preaching. They came as treatment for man's actions, and namely for the way of his conduct. If we examine these concepts in the texts from which they were derived; or in other words, if we examined the texts that contained the thoughts that indicate of these concepts, we find them all, with exception, came in this form only, and they are confined in this area only.

The texts of the Quran and the Sunnah, whether their words (mantooq), which is indicated by the words of the sentence; and their meaning (mafhoom) which is indicated by the meaning of the sentence; or their indication (dalalah), which is required (to understand) from the meaning of the sentence; all of them are confined in one area that is the 'aqeedah, and what emanates from it of rules and is built on it from of thoughts, and there is nothing else.

Concepts of Islam are not priestly ones, nor pure metaphysical (ghaybi) ones. They are rather thoughts that have practical meanings that the mind can comprehend directly when it is capable to do so. Or it comprehends what they indicate of in a definite rather then speculative way when it is unable to comprehend them directly, thus it would comprehend the tangible which these meanings indicate, in a decisive way and without any doubt.

All the Islamic concepts are subject to sensation directly, or what they indicate is subject to sensation directly. In other words all the thoughts of Islam are concepts, for they are either comprehended by the mind, or they result from a thing comprehended by the mind, i.e. the mind indicated it. There is not any thought in Islam except that it has a concept (i.e. it has a reality in the mind) which is comprehended by the mind; or consented to in a decisive way, and has a reality in the mind, which what it indicates is comprehended by the mind.

Therefore, there are no mughayyabat (unseen matters) in Islam. The mughayyabat, which Islam ordered to believe in are not purely metaphysical. They are unseen but connected with the mind, through the comprehension of the mind of what they indicate, which are the Qur'an and hadeeth mutawatir (multiple narration). Therefore, all of Islam is of tangible reality in the worldly life, because each on of its thoughts has a reality in the mind of man, built on sensation and dependent on the mind. Thus, the mind is the basis upon which Islam, as 'aqeedah and ahkam, is built. Its 'aqeedah and ahkam are tangibly understood, without difference between the mughayyabat (unseen matters) and the mahsoosat (the tangible matters), and with difference between the views about matters which are
the thoughts, the rules about matter which are the ahkam (rules) or information of matters or absent matters.

Thus, the thoughts, ahkam, mahsoosat and mughayyabat are all realities that have reality in mind that is dependent on mind, comprehension or thought. As regards the 'aqeedah, which is the belief in Allah, His Angels, His Books, His Messengers, the Last Day and al-qadhaa' wal-qadar, all of these are believed in based on a reality (waqi') they have, and each of them has a reality in the mind.

Belief in Allah took place based on the sensory comprehension of the mind of the existence of Allah SWT, the Eternal(azali), that has no beginning. The belief in the Qur'an occurred based on the sensory comprehension of the mind that Qur'an is the speech of Allah that comes from its sensory comprehension of the (i'jaz) incapacitation of Qur'an to mankind (to bring its like). As regards the belief in the prophethood of Mohammad SAW, it is based on the sensory comprehension of mind that Mohammad is the Prophet and Messenger of Allah, from its sensory comprehension, that he is the one who came with the Qur'an, the speech of Allah, that incapacitates mankind. So these three matters: The existence of Allah, that Qur'an is the speech of Allah and that Mohammad is the Rasool of Allah, the mind has directly comprehended their reality (waq'i) definitely, by the means of sensation. So the mind believed in them, and they have a reality in the mind and a sensed reality.

As regards to the belief in the Angels, Torah and Injeel and other heavenly (divine) books, the belief in the Messengers and Prophets like Moosa (as), Isa (as), Haroon (as), Nooh (as) and Adam (as), thus existed based on the information of Qur'an and hadeeth mutawatir about them, and the command to believe in them. So they became to have a reality in the mind based on a sensed reality, which is the Qur'an and the hadeeth mutawatir. Thus, they all became concepts for they are meanings of thought; since they have a reality that exists in the mind.

As regards to the belief in al-qadhaa' wal-qadr, it existed based on the sensory comprehension of the mind of the human action, that it took place from man or on him against his will; and the sensory comprehension of the mind that the attributes of objects are not created by them. The evidence for this is that burning does not occur except at a specific degree. Had burning been created by the object it would have occurred the way it likes without submission to a specific degree, i.e., to
specific order. Thus the attribute is created by other than it, which is Allah SWT, and not by it. Therefore, the mind comprehended the reality of al-qadhaa' wal-qadar directly and definitely through using the sensation.

So these thoughts have  a reality in the mind and a sensed reality. Thus, they are concepts for they are meanings of thoughts; since they have a reality that exists in the mind. Therefore, the Islamic 'aqeedah is concepts that definitely exist, and definitely proved. These thoughts have a reality in the mind of Muslim which he senses, or senses what indicates of them. Thus, they have active affect on him.

As regards to the ahkam shar'iah, they are treatments to reality. It is necessary, in their regard, to study and understand the reality. It is also necessary to study the hukm of Allah SWT regarding this reality by understanding the shar'eeh texts related to it; then this understanding is applied to the reality to realize whether it is the hukm of Allah or not. If it applies to it, in the view of the Mujtahid (scholar), then this understanding is the hukm of Allah SWT concerning the issue. If it does not apply to it, one looks for another understanding or another text, till one finds an understanding of a text that applies to the reality. Thus, the ahkam shar'iah are concepts that have a reality in the mind, because they are tangible text, so they are concepts.

Thereupon, the Islamic 'aqeedah and the ahkam shar'iah are not information for memorisation, or thoughts for intellectual entertainment. They are rather concepts that motivate for action, and make the behaviour of them restricted by them, adjusted in accordance with them. That is why Islam, all of it, is concepts that control man, and not information only.

Islam came with concepts to control his conduct in the worldly life and towards the Hereafter. So he adopts every thought as a law, so as to regulate his conduct within this law. Thus the practical rather than the teaching side appears in it. It must also be obvious, that if only the teaching side in it has been taken, then It will lose its original side, that is being a law to control the conduct; and it would become just information like geography and history. Thus, it would lose the effect of life that exists in it. It would not then be pure Islam, rather Islamic information; where, in regards of their comprehension, the orientalist disbeliever who does not believe in them, and he who learns them to attack them and their people, will be on the same level with the learned Muslim who believes in them, but he researches in them as information and as rational enjoyment, without thinking in taking them as controls for the behaviour in the life.

Therefore, acquaintance of the Islamic thoughts and the ahkam shar'iah, without realising them as controls for the human behaviour in the life, is the evil that prevented Islam from having an effect on the behaviour of Muslims nowadays.
Also, Muslims must that the Qur'an and hadeeth came as a deen and a sharee'ah and not as information and science. They have no relation with any of the sciences, neither the history, nor the geography, or physics or chemistry, nor
invention or discoveries. As regards to what came in the Qur'an, in terms of ayah about the moon, stars, plants, seas, mountains, rivers, animals, birds or plants, such as His SWT saying:
''And the sun runs on to a resting place for it.'' [' Ya-Sin: 38]

and His SWT saying :
''Which leaps up over the hearts,'' [ Al-Humaza: 7] 

beside other similar ayaat. These have nothing to do with any of the sciences. They are only to draw man's attention to the power of Allah; and they are evidences of the greatness of Allah SWT, and ayaat that direct man to what convinces his mind of the necessity in the belief in Allah SWT.

They are evidences on the power and greatness of Allah SWT, and drawing the attention of the minds to understand and be admonished. They are not a study in knowledge or science. Therefore the thoughts of Islam which the Qur'an and hadeeth came with, did not come for the sake of information, nor for the scientific
research. They rather came to solve the problems of man; thus they are controls of his conduct in the worldly life, and towards the Hereafter.

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