Yawancin mutane masu hankali ne. Yana da wuya a sami a cikinsu masu hankali na musamman ko wawaye, ko marasa hankali. Waɗannan keɓaɓɓu ba a yi hukunci a kansu a nan ba. Saboda haka, wannan tattaunawa tana game da talakawa, ko kuma mafi yawan mutane. Ba tattaunawa ba ce game da hankali na musamman, domin tushen hankali na musamman shi ne ɗabi'a ta halitta, don haka dole ne ya kasance a cikin waɗannan mutane ta dabi'a. Amma game da wawaye da marasa hankali, maganin su ba shi da amfani; kamar yadda aka faɗa a baya, “faalij laa tu’aalij,” ma'ana idan yana cikin ɗan shanyewa, kada a yi masa magani. Saboda haka, ba mu mayar da hankali a kansu ba, kuma ba ma kula da yi musu magani. Za su ci gaba da zama wawaye duk irin ƙoƙarin da aka yi a kansu. Babu abin da zai amfane su game da ɗabi'a ta halitta; ko maganin waɗanda daga cikinsu ke aiki da abubuwan zahiri, kamar masassaƙa da maƙera, ko waɗanda ke aiki da tunani da cikinsa, kamar malamai da 'yan siyasa masu akida. Wannan saboda, duk da aikinsu a waɗannan fagage, hakan ba ya ƙara musu komai; domin matsalar tana cikin ɗabi'ar asali, watau yadda aka halicce su.

Most of the people are intelligent. It is rare to find amongst them those of extraordinary intelligence or the stupid, or idiotic. These rarities are not being judged here. Therefore, this discussion is about the common people, or the majority of the people. This is not a discussion on extraordinary intelligence, because the basis of extraordinary intelligence is spontaniety, so it must exist in these people naturally. As for the stupid people and the idiots, their treatment is useless; as it was said in the past, “faalij laa tu’aalij,” which means if it is in semi-paralysis, don’t treat it. Therefore, we do not target them nor pay attention to treating them. They will continue to be stupid whatever efforts are spent on them. Nothing will benefit them regarding spontaniety; whether it is the treatment of those of them who work with physical matters, like the carpenters and blacksmiths, or those who work with and in thought, like the teachers and ideological politicians. This is because, despite their work in these fields, this does not add anything to them; for the problem is in the innate nature, i.e. the way they were created.

Saboda haka, magani ya kamata ya kasance ga talakawa ko kuma mafi yawan mutane. Ko da yake hankali (intelligence) yana bukatar ma'ana, amma yana kama da kalmar spontaneity. Don haka, zai iya kasancewa daga nau'in da ke bukatar ma'ana, ko kuma nau'in ta atomatik (aaliy). Mayar da dukkan hankali nau'in atomatik ya fi kyau. Duk da haka, yana da kyau a bayyana shi, domin hakan na iya zama mai amfani. Idan muka bayyana hankali, to har yanzu za mu ɗauke shi a matsayin na atomatik.

Thus, treatment should be for the common or the majority of the people. Though intelligence needs definition, it is however like the term spontaniety. So, it can be of the type that needs definition or of the automatic (aaliy) type. Making all of intelligence of the automatic type is better. However, it is better to define it, for it may be beneficial. If we defined intelligence, we still take it as automatic.

Don haka, ya isa a furta kalmar hankali domin mu san abin da take nufi. Yawancin mutane suna bambance tsakanin mai hankali da wanda ba shi da hankali; suna bambance tsakanin basira ta musamman da basira ta yau da kullum, kawai ta hanyar sanin kalmar hankali shi kaɗai da kuma ganin mutane ko zama tare da su.

It is thus enough to utter the word intelligence for us to know what it is. Most people differentiate between the intelligent and the nonintelligent; they differentiate between the extraordinary intelligence and the ordinary intelligence, just by knowing the word intelligence alone and by seeing or accompanying the people.

Hankali shi ne saurin ji da saurin haɗa abubuwa.

Intelligence is the speed of sensation and the speed of linking.

Kowace ma'ana ta wuce wannan ba ta da amfani, domin hakan zai kai ga shiga cikin cikakkun bayanai ne kawai, wanda ba shi da wani amfani. Hankali yana isar da gaskiyar abu zuwa ga kwakwalwa ta hanyar jin abubuwa, tare da bayanai da suka gabata waɗanda ke bayyana wannan gaskiyar. Wannan ma'anar hankali ita ce ke bayyana hankali-fahimta (intelligence). Saurin jin abubuwa yana nufin saurin isar da gaskiyar zuwa ga kwakwalwa. Bayanan da suka gabata kuma suna nufin haɗin kai. Saboda haka, fahimta saurin jin abubuwa ne da saurin haɗin kai. Don haka fahimta wani nau'i ne na hankali, nau'i ne na tunani, kuma nau'i ne na tunanin mutum. Duk abin da ya shafi hankali, tunani da tunanin mutum, yana shafar ta. Idan mutum ya duba wannan sosai, zai ga cewa tana dogara ne ga jin abubuwa da haɗin kai. Saurin wannan yana wakiltar fahimta, watau yana wakiltar aikin hankali mai fitattu, ko tunani mai fitattu, ko tunanin mutum mai fitattu.

Any other definition would only be entering into the details, which is of no use. The mind transfers the reality to the brain through sensation, beside previous information to explain this reality. This definition of mind explains intelligence. The speed of sensation means the speed of transferring the reality to the brain. The previous information means the linkage. Therefore, intelligence is quick sensation and quick linkage. Thus intelligence is a type of mind, a type of thought and a type of thinking. So what applies to mind, thought and thinking applies to it. If one examines this closely, he finds that it is dependent on sensation and linkage. The speed of this represents intelligence, i.e. it represents the action of the distinguished mind or the distinguished thought or the distinguished thinking.

Saboda haka, hankali shi ne yanayin fahimta ta kai tsaye (spontaneity). Mutanen wawa ko marasa hankali ba su zama batun tattaunawa ba, saboda yana da wahala ko ba zai yiwu a yi musu magani ba; haka kuma mutanen da suke da hankali sosai ba su zama batun magani ba, domin suna da wannan yanayin fahimta ta kai tsaye a dabi'ance.

Therefore, intelligence is spontaniety. The stupid or foolish people are not the subject of discussion because it is difficult or impossible to treat them, nor are the extraordinarily intelligent people the subject of treatment because they have natural spontaniety.

Magani yana da amfani ga talakawa da sauran mafi yawan mutane; suna da isasshiyar basira ta yin abu ba tare da shiri ba, amma suma suna buƙatar magani. Maganin rashin shiri yana magance saurin fahimta da saurin haɗa abubuwa, wato yana magance basira.

Treatment is for the common people and the remaining majority of the people; they have enough intelligence for spontaniety, but they also need treatment. The treatment of spontaniety treats the speed of sensation and the speed of linkage, i.e. it treats the intelligence.

Saboda haka, hankali da yanayin kai-tsaye (spontaneity) suna daidai da juna, ta yadda ba za a iya raba ɗaya daga ɗayan ba. Don haka, kasancewar hankali kamar haka wajibi ne don samar da yanayin kai-tsaye. Rashin hankali kuma yana kawar da duk wani aiki na samar da yanayin kai-tsaye, ko ma yanayin kai-tsaye da kansa yana ɓacewa.

Therefore, intelligence and spontaniety are equivalent such that one is inseparable from the other. Thus, the presence of intelligence as such is necessary to create spontaniety. The absence of intelligence negates any work to create spontaniety, or even spontaniety itself is negated.

Waɗanda ke aiki da ƙarfin jiki da waɗanda ke aiki da tunani da kuma ta hanyar tunani, dukkansu suna daidai a fannin hankali, domin dukkansu ɗaya ne daga cikin talakawa. Hankali ba yana nufin irin aikin da ƙwaƙwalwa take yi ba, ko da yake yana da alaƙa da hankali. Yana nufin mutumin da ke aikin kansa, da matakin shirinsa na karɓar magani da kuma saurin bin wannan magani. Duk waɗanda ake tambaya, a cikin tsarin magani, su zama masu yin abu ba tare da shiri ba, da waɗanda aka horar da su a kan yin abu ba tare da shiri ta hanyar tambayoyi, dukkansu suna da hankali. Don haka wannan hankali ana amfani da shi a cikin magani. Wannan yana faruwa ko dai mutum ya yi amfani da hankalinsa da kansa, kamar waɗanda ke aiki da tunani da kuma ta hanyar tunani, ko kuma ta hanyar sanya tambayoyin da ake gabatarwa ga mutum su zama irin waɗanda ke taɓa hankali, domin ya yi amfani da wannan hankali ta hanyar larura. Saboda haka, ana cewa game da mutumin da ke jagorantar tambayar cewa ya yi amfani da hankali. Wannan saboda zaɓen irin tambayoyin da ke taɓa hankali yana sa ya zama kamar an yi amfani da hankali. Gaskiyar ita ce, a cikin dukkan lamuran biyu, mutumin da kansa ne ya yi amfani da hankali. A game da waɗanda ke aiki da tunani da kuma ta hanyar tunani, mutumin da kansa yana amfani da hankali tun daga farko. A game da waɗanda ke aikin ƙarfin jiki, ana tsokanar mutumin ya yi amfani da hankali. A cikin dukkan lamuran biyu, abu ɗaya ne.

Those who carry out the physical work and those who work in thought and with thought, are both equal in intelligence, for they are of the common people. The intelligence does not mean the type of work that the brain undertakes, though it is connected with intelligence. It rather means the working person himself, the level of his readiness to accept the treatment and quick pursuance of this treatment. Both those who are asked, in the process of treatment, to be spontaneous and those who are trained in spontaniety by questions have intelligence. So this intelligence is used in the treatment. This is either by the person using his intelligence by himself, like those who work in and with thought, or by making the questions presented to the person the type which touch intelligence in order to make him use this intelligence by necessity. Therefore, it is said about the person who directs the question that he used intelligence. This is because by the selection of the kind of questions that touch intelligence it seems as if intelligence has been used. The truth is that in both cases, the person himself used intelligence. In the case of those who work with and in thought, the person himself uses intelligence from the start. In the case of those who carry out physical work, the person is provoked into using intelligence. In both cases, it is the same.

Wannan yana nufin mutum yana amfani da hankalinsa da kansa. Duk da haka, mutum na iya amfani da wannan hankali ba tare da nuni ba, shiryarwa ko tayarwa, ko kuma tare da nuni, shiryarwa ko tayarwa. Wannan shi ne bambancin da ke tsakaninsu. Saboda haka, kai-tsaye (spontaneity) na nufin hankali, kuma hankali na nufin kai-tsaye. Don haka, akwai cikakkiyar alaka tsakanin hankali da kai-tsaye. Wannan saboda hankali yana haifar da kai-tsaye; amfani da hankali yana bayyana shi. Kai-tsaye ba ya faruwa sai ga mai hankali, kuma kasancewarsa yana nufin kasancewar hankali. Don haka, duk da cewa hankali da kai-tsaye abubuwa ne guda biyu daban, su abu ɗaya ne da aka haɗa.

That is, the person uses intelligence by himself. However, one might use this intelligence without indication, direction or provocation, or with indication, direction or provocation. This is the difference between them. Therefore, spontaniety means intelligence, and intelligence means spontaniety. Thus, there is a complete connection between intelligence and spontaniety. This is because intelligence creates spontaniety; the use of intelligence manifests it. Spontaniety does not come about except with the intelligent and its presence means the presence of intelligence. Thus, though intelligence and spontaniety are two different matters, they are one united thing.

Amfani da hankali shi ne tushen aikin son rai. Saboda haka, amfani da hankali shi ne tushen farawa da aikin son rai a cikin mutane.

The use of intelligence is the basis in spontaniety. Accordingly, the use of intelligence is the basis in initiating spontaniety in the people.

Wannan shi ne hukuncin waɗanda ke aiwatar da ayyukan jiki, waɗanda fara aiki bisa ra'ayin kansu ko amfani da hankali yana buƙatar jagora ko ƙarfafawa. Haka kuma shi ne hukuncin waɗanda ke aiki da tunani, wato waɗanda fara aiki bisa ra'ayin kansu ko amfani da hankali nasu ba ya buƙatar jagora ko nuna hanya. Ta yaya ake amfani da hankali? Ta yaya amfani da shi daga wajen mutum yake gudana?

This is the case regarding those who carry out physical actions, where initiating spontaniety or the use of intelligence needs direction or incitement. It is also the case for those who work with and in thought, i.e. those where initiating spontaniety or the use of intelligence by them does not need direction or indication. How can intelligence be used? How does its use by the person proceed?

Amsar farko ga tambayar farko ita ce kamar haka. Hankali shi ne saurin ji da saurin haɗawa, na wani ji da ke tasowa daga wani gaskiya, ko ta zahiri ce ko ta hankali; wannan yana haifar da mataki na farko na amfani da hankali, wato ji. Saurin wannan ji yana fitowa ne daga faɗakarwa ga abubuwan da ake ji, watau

The answer to the first question is as follows. Intelligence is quick sensation and quick linkage, of a sensation that arises from a reality, whether it is a physical or intellectual reality; this creates the first step towards using intelligence, which is the sensation. The speed of this sensation comes from the alertness to the sensed things, i.e.

daga abin da ake ji da hankali. Faɗakarwa game da abin da hankula suke haɗuwa da shi ba makawa ba ne. Wannan faɗakarwa ita ce: gaskiyar da jin mutum ya haɗu da ita ita ke jawo faɗakarwar mutum. Misali, kana iya kasancewa kana tuƙin mota sai ka ga wani ruwa yana gudana a kan hanya.

from the thing that is sensed. Alertness to what the senses encounter is indispensable. This alertness is that the reality that one’s sensation encounters draws one’s alertness. So, for example, you might be driving a car and see some fluid flowing in the road.

Idan faɗakarwarka ta sa ka fahimci cewa man fetur ne, wanda ka sani yana kama da wuta cikin sauƙi, to faɗakarwarka game da man fetur ɗin da ke kwarara da fahimtar cewa yana ƙonewa yana nufin kana da saurin gane haɗarin da ke tafe. Saboda haka, tunaninka zai kasance kan matakan da za ka ɗauka don tserewa daga hanyar. Idan kana da irin wannan saurin fahimta kuma ka ɗauki matakan gaggawa na guduwa, to za ka iya tserewa daga haɗarin ba tare da wani jinkiri ba, watau da gudu mai ban mamaki.

If your alertness made you realise that it is petrol, which you know can burn very easily, then the alertness to the flowing petrol and the realisation that it burns means that you have spontaniety in recognising the approaching danger. Therefore, your thinking will be about measures to take to escape from the road. If you had such spontaniety and took immediate measures to flee, then you could escape the danger without delay, i.e. with extraordinary speed.

Amma idan ba ka san cewa man fetur ne ba, to wannan ba zai sa ka san cewa zai kama da wuta ba. Hakan zai sa ka ci gaba da tafiya a kan titi, sai ka tsinci kanka a tsakiyar wuta idan man fetur din ya kama. Wannan saboda rashin kasancewa a farke ne, watau rashin sanin cewa ruwan man fetur ne kuma zai kama da wuta. Don haka za ka iya jikkata, ko motar ta kama da wuta, domin ba za ka iya ceton kanka ko motar daga wutar ba.

However, if you were not alert to the fact that it is petrol, then this would not bring awareness to the fact that it will burn. This would lead you to continue down the street and end up in the middle of a fire when the petrol ignites. This is because of not having spontaniety, i.e. not being alert to the fact that the liquid was petrol and that it will burn. Thus, you may be injured or the car might catch fire, for you cannot save yourself or the car from the fire.

Wannan yana faruwa ne sakamakon rashin fahimtar abin da ke faruwa nan take. Don haka saurin jin abu yana fitowa ne daga faɗakarwa, ko kuma yana faruwa ne saboda ita, kuma ita ce ke fara amfani da hankali. Dangane da saurin haɗa abubuwa kuwa, a misalin da aka ambata, yana fitowa ne daga amfani da bayanan da suka gabata cewa man fetur yana kama da wuta cikin sauƙi. Abin da ya ba da damar amfani da bayanan da suka gabata, ko kuma saurin haɗa su da abin da ya faru, shi ne faɗakarwa ga gaskiyar cewa abin da ke gudana a titi man fetur ne, ba najasa ko ruwa ba. Don haka saurin jin abu wanda ya fito daga hankali shi ne dalilin yin haɗin, saboda haka kuma saurin haɗin. Ana iya cewa haɗarin - na kama da wuta - ne ya hanzarta haɗin.

This would result from the lack of spontaniety. So the speed of sensation results from the alertness, or is due to it, and is what initiates the use of intelligence. As for the speed of linkage it comes, in the mentioned example, from using the previous information that petrol burns easily. What allowed the use of previous information, or its quick linkage with the incident, is alertness to the fact that what is flowing in the street is petrol and not sewage or water. Thus quick sensation that came from attention is the reason for making the linkage, and consequently the quick linkage. It may be said that the danger - of burning - is what quickened the linkage.

Amsar wannan shine cewa haɗari yana motsa ka ka ɗauki matakan da ake buƙata, amma ba ya motsa ka ka yi haɗi cikin gaggawa. Haɗi cikin gaggawa yana zuwa ne daga kula da gaskiyar cewa abin da ke gudana a titi man fetur ne. Sanin cewa man fetur yana ƙonewa bayani ne da ka riga ka samu, wanda ke haɗuwa ko kuma ana haɗa shi cikin gaggawa. Don haka dalilin saurin haɗin shi ne cewa gaskiyar da ka ji a gabanka tana tilasta ka yin haɗi; wannan ne ya fara saurin. Saboda haka haɗin, ko saurin haɗin, ana yin sa ne bayan ka bincika abin da ke gudana a titi. Ta haka, za ka sami saurin jin abu da saurin haɗi.

The answer to this is that the danger motivates you to take needed measures, but it does not motivate you to make quick linkage. Quick linkage comes from attention to the fact that the flow in the street is petrol. Your understanding that petrol burns is previous information, which is linked or is quickly linked. So the cause of the speed in linking is that the (sensed) reality before you obliges you to link; this is what initiated the speed. Thus the linkage, or the speed of linkage, is treated after you examine what was flowing in the street. Thus, you would have quick sensation and quick linkage.

Wannan shi ne amfani da hankali. Don haka, amfani da hankali shi ne farkawa ga gaskiyar da ake ji, sannan a haɗa ta da bayanan da mutum ya riga ya samu a kanta, wanda hakan ke haifar da farkawa mai sauri.

This is the use of intelligence. Thus, the use of intelligence is alertness to the sensed reality and then linking with it the previous information you have about it, which then creates quick alertness.

Saboda haka, amfani da hankali ne ya haifar da faɗakarwa. Don haka, ana cewa hanzari (spontaneity) shi ne amfani da hankali, ko sakamakon amfani da hankali. Saboda haka, tushe shi ne amfani da hankali.

Thus, the use of intelligence created the alertness. Therefore, it is said that spontaniety is the use of intelligence, or the result of using intelligence. Thus, the basis is the use of intelligence.

Ana iya cewa, "Ya fi kyau a ce wajibi ne a yi amfani da hankali domin a samar ko a fara fitar da abin da ake kira spontaniety." Bayan haka, mutum zai ce domin a samar da spontaniety a tsakanin mutane, sai an karfafa musu gwiwa su yi amfani da hankali. Amsar wannan ita ce, amfani da hankali shi ne asali kuma shi ne sakamako. Bugu da kari, ba abu ne mai sauki ba. Saboda haka, dole ne a sami wani alama ko abin motsawa domin samar da spontaniety. In ba haka ba, ya isa a sa sunan spontaniety ya zama abu na atomatik, ta yadda za a san shi ba tare da bukatar yin falsafa ko tunani ba. Wannan shi ne mafi yiwuwar samar da spontaniety, ko kuma shi ne yake samar da spontaniety. Amma game da amfani da hankali, baya ga kasancewa al'amari na bincike, falsafa da tunani, yana da wuya a fahimce shi sosai. Don haka, barin shi ya zo da kansa ya fi kyau a kan a mai da shi asali da dalili.

It might be said, “It is preferable to say that it is necessary to use intelligence so as to develop or initiate spontaniety.” After that, one would say that to create spontaniety with people one would have to encourage them to use intelligence. The answer to this is that using the intelligence is the origin and the result. Besides, it is not an easy matter. Therefore, there must be a pointer or a stimulator to create spontaniety. It is otherwise enough to make the name of spontaniety an automatic matter so it can be known without the need to philosophise or think. This is most likely to create spontaniety or it is what creates spontaniety. As for the use of intelligence, besides being a matter of analysis, philosophy and thinking, it is difficult to fully understand it. So, leaving it to come spontaneously is better than making it the origin and the cause.

Saboda haka, mutum yana ganin cewa yunƙurin haifar da ɗabi'a ta kwatsam wajibi ne. Zai iya haifar da ita idan a yanzu yana mai da hankali a kanta, kuma ba zai haifar da ita ba idan yana mai da hankali a kan wani abu dabam; a dukkan halayen biyu ana amfani da hankali. Saboda haka, ana amfani da hankali koyaushe. Sai dai a game da ɗabi'a ta kwatsam, mutum yana amfani da ita lokacin da yake mai da hankali a kanta ko a kan nazarinta. Saboda haka, bai kamata mutum ya damu da amfani da hankali ba, sai dai ya mai da hankali a kan wasu abubuwa, yana barin ta zo ta halitta, ba zato ba tsammani kuma ba da gangan ba, ba tare da niyya ko aiki ba.

Thus, one finds that endeavours to create spontaniety are a must. It might create spontaniety if one is presently preoccupied with it and it might not create it if one is preoccupied with something else; in both cases intelligence is used. Therefore, intelligence is always used. However, in the case of spontaniety, one uses it when preoccupied with it or its study. Therefore, one should not be concerned with the use of intelligence, but rather preoccupied with other things, allowing it to come naturally, spontaneously and unintentionally, without intention or action.

Amfani da hankali yana da muhimmanci sosai, musamman ga yin abu cikin tsarin kai tsaye ba tare da shiri ba. Sai dai amfani da shi wajen samun wannan tsarin kai tsaye yana faruwa ne kawai idan amfanin hankalin ya faru ba tare da niyya ba, cikin halitta da rashin sani. Wannan saboda neman sa da gangan yana nisantar da kai tsaye maimakon kusantar da shi. Neman sa kuma yana mayar da amfani da hankali dalilin rashin tsarin kai tsaye, maimakon ya zama dalilin samuwarsa, duk da cewa hankali shi ne yake haifar da tsarin kai tsaye. Saboda haka muna cewa tsarin kai tsaye ba ya fitowa daga amfani da hankali kai tsaye; a maimakon haka yana fitowa daga alamomi da abubuwan kwadaitarwa; ko kuma yana zuwa ne daga furta kalmar "tsarin kai tsaye", duk da cewa amfani da hankali yana haifar da tsarin kai tsaye. Mun ce tsarin kai tsaye ba ya wanzuwa, kuma ba mu damu da fara samar da shi ba, sai dai a wajen mutane masu hankali. Abin da ake nufi da wannan shi ne masu hankali na al'ada, ba masu hankali fiye da kima ba, ko wawaye ko marasa hankali. Mutane masu hankali sune mafi yawan al'ummar Musulmi. Wadannan mutane masu hankali, duk abin da aikinsu ya kasance, su ne wadanda wajibi ne a samar musu da tsarin kai tsaye, a matsayin muhimmin al'amari da za a shiga da shi cikin harkokin rayuwa. Wannan saboda rayuwa cike take da abubuwan ba-zata. Misali, malami yana cikin aikin isar da takamaiman bayani ga dalibai. Wannan aiki aikin hankali ne zalla, watau aiki ne da cikin tunani. Saboda haka, abubuwan ba-zata na iya faruwa yayin darasin kansa, ko dai sabon bayani da bai sani ba ko kuma ya sani amma ta wata hanya daban, na iya bayyana ba zato ba tsammani, don haka dole ne ya dauki mataki a kansa. Idan mutum ya bar kansa yana tunani, nazari ko bincike, hakan na iya sa al'amarin ya kara rikitarwa. Hakan na iya ma haifar da shubuha a cikin bayanin da ya riga ya bayyana. Abubuwan ba-zata kuma na iya fitowa daga dalibai. Don haka malami na iya gano hankali a wajen dalibi wawa ko marar hankali; haka kuma yana iya faruwa akasin haka. Dalibi zai iya tambayar wasu tambayoyin da aka koya masa ko aka ba shi, amma malami na iya zaton cewa tambayoyin daga kansa ne. Haka kuma wasu abubuwan ba zato ba tsammani na iya faruwa daga ɗalibai, kamar idan ɗaya daga cikinsu ya suma, ko idan wani ɗalibi ya bar wurin bai dawo ba, ko wasu irin waɗannan al'amura. Idan malami yana da saurin amsawa da daidaita al'amura, sai ya ɗauki matakin da zai kai ga sakamako mai kyau ko kuma sakamakon da yake nema.

The use of intelligence is very important, particularly for spontaniety. However, its use in spontaniety is only achieved if this use of intelligence took place spontaneously, naturally and unintentionally. This is because pursuance of it distances spontaniety instead of bringing it closer. Pursuance also makes the use of intelligence a cause for the lack of spontaniety, instead of being a cause for its existence, though intelligence is what creates spontaniety. Therefore, we say spontaniety does not result from the direct use of intelligence; it rather results from pointers and stimulators; or it comes from uttering the word spontaniety, although the use of intelligence creates spontaniety. We said spontaniety does not exist, nor we concern ourselves with initiating it, except in the intelligent people. What is meant by this is those with normal intelligence and not the extraordinary, the stupid or the foolish. The intelligent people represent the vast majority of the Ummah. These intelligent people, whatever their work may be, are the ones with whom it is necessary to create spontaniety, as an important matter with which to engage in life’s affairs. This is because life is full of surprises. The teacher, for example, is in the business of imparting specific information to the students. This action is a purely intellectual work, i.e. it is work with and in thought. Thus, the surprises that occur could occur during the lesson itself, whether new information he did not know or he knew in a different way, might emerge unexpectedly, so he must act towards it. If one lets him self think, study or investigate, this might make the matter more vague. It might even cause ambiguity in information that is already clear. Surprises might also occur from students. So the teacher might discover intelligence in a stupid or foolish student; the opposite might also happen. A student might also put questions he learnt or were given to him, but the teacher might think they are from the student himself. Physical surprises might also occur from the students, such as if one of them fainted, or if a student left and did not return, or other such events. If the teacher had spontaniety and such surprises occurred, he would take the action that leads to a favourable end or the right result he seeks.

Idan kuwa bai da wannan ikon ba, zai tsinci kansa cikin matsala, ko kuma ya ɗauki matakin da zai kai ga sakamako mai akasin abin da yake so ko yake buƙata a cikin al'amarin. Saboda haka, dole malamai su kasance da wannan ikon na gaggawar mayar da martani. Wannan kuwa saboda abubuwan ba-zata da suke faruwa daga gare su, a kansu, ko a gabansu, suna buƙatar su ɗauki matakan da za su tsare su daga irin waɗannan ba-zata.

If, however, he didn’t have spontaniety he would find himself in trouble, or he would take action that would lead to the opposite result, other than the measure he wanted or required in the subject matter. Therefore, teachers must have spontaniety. This is because the surprises that occur from them, to them or in front of them require that they take measures that save them from such surprises.

Idan ba su da saurin tunani da hankali wajen mayar da martani ga abin da ya faru ba, sai su rikice ko su ɗauki matakan cutarwa. Wannan kuwa yana kai su da al'ummar Musulmi zuwa halaka da cutarwa. Haka nan malami yake, da injiniya, da likita, da mai siyasar akida, da duk wanda aikinsa yana cikin tunani da kuma tare da tunani. Abubuwan ba-zata suna faruwa ga irin waɗannan mutane a cikin tunanin kansa, ko cikin ayyukan zahiri da suka shafi tunanin, ko cikin kayan aikin da mutum yake amfani da su, kamar ɗalibi tare da malami, mara lafiya tare da likita, ko gida ko taswira tare da injiniya, da sauransu. Saboda haka, saurin tunani wajibi ne. Haka lamarin yake ga ma'aikata, 'yan kasuwa, manoma da masu sana'o'in hannu. Suna iya fuskantar abubuwan ba-zata a kowane al'amari na rayuwarsu ta aiki, ko a aikin da suke yi ko a wasu al'amura. Wajibi ne a ɗauki matakan kariya ga irin waɗannan abubuwan ba-zata. Amfani ko cutarwar waɗannan matakai, da amfani da su a daidai lokaci da wuri, ko jinkiri daga lokacin da ya dace, duk sun dogara ne da hakikanin al'amari. Akwai bambanci sosai tsakanin al'amura biyu. Aiki yana bambanta gwargwadon mutane, ko suna da saurin tunani ko ba su da shi. Domin gyara wannan aiki da sanya shi ya zama daidai, wajibi ne a samar da saurin tunani a cikin dukkan mutane, ko waɗanda ke aiki da kayan zahiri ko waɗanda ke aiki da tunani. Sakamakon haka, za a cimma amfanin da mutum yake nufi. Tunda waɗannan mutane masu hankali ne, saurin tunaninsu yana bambanta gwargwadon hankalin da suke da shi, ta fuskar ƙarfi ko rauni.

If they didn’t have spontaniety, they will become confused or take harmful measures. This leads them and the Ummah to destruction and harm. Similar to the teacher is the engineer, doctor and the ideological politician, every person whose work is in and with thought. Surprises occur to such people in the thought itself, in the physical actions related to it, or in the material itself which one uses, such as the student with the teacher, the sick person with the doctor, or the house or the map with the engineer, etc. Therefore, spontaniety is necessary. The same applies to the labourers, merchants, farmers and crafts people. They are highly likely to face surprises in everything in their practical life, whether in the work they perform or in other issues. It is necessary to take measures towards such surprises. The benefit or harm of these measures, their usage at the right time and place, or delay from the right time, all depend on the reality. There is quite a difference between the two cases. The action varies according to the people, whether they have spontaniety or not. In order to correct this action and make it a sound one, it is necessary to create spontaniety in all the people, whether they are those who work with the material or with the thought. As a result, the benefit which one aims to achieve will be realised. Since these people are intelligent, their spontaniety varies with the intelligence they have, in terms of strength or weakness.

Saboda haka, tushen aikin ba-da-gangan da halittarsa shi ne hankalin mutum. Don haka hankali, ko kasancewar hankali, yana daga cikin abubuwan da ba makawa ga aikin ba-da-gangan. Ba tare da hankali ba babu aikin ba-da-gangan, kuma ba za a iya halittar sa ba.

Therefore, the basis of spontaniety and its creation is the intelligence of the person. Thus intelligence, or the presence of intelligence, is one of the necessities of spontaniety. Without intelligence there is no spontaniety and it cannot be created.

Hankali shi ne tushe, kuma yana da muhimmanci a dukkan al'amuran rayuwa.

Intelligence is the basis and it counts for everything in life.

Haka kuma, hankali sharadi ne da ake buƙata domin wani aiki ya zama abin zaɓi.

Moreover, intelligence is a requirement for an action to be chosen.

Gaskiya ne cewa aiki yana faruwa ne ko dai bisa ga halin ba-zato ko kuma bisa amfani da hankali. Duk da haka, ko da yake abin da ke motsa aiki shi ne halin ba-zato ko amfani da hankali, akwai buƙatar hankali sosai a cikinsa. Wannan saboda aiki shi ne sakamako, ’ya’yan itace da amfanin halin ba-zato ko amfani da hankali. Saboda haka, yana da matukar muhimmanci. Don haka yana buƙatar hankali, wato hankali na halitta. A misalin man fetur, direban ya yanke shawarar barin titin nan take, da ya lura cewa abin da ke gudana a titin man fetur ne. Ya danganta hakan da bayanin da ya riga ya samu cewa man fetur yana kama da wuta cikin sauƙi. Duk da haka, tafiyarsa daga inda man ya zube, ko da yake halin hatsari ne ya motsa shi, ko halin ba-zato ko amfani da hankali, na iya zama matsala a kanta. Ana iya samun cikas a hanya, watakila wanda ke hana tserewa, ko wanda ke sa ta yi wahala. Saboda haka, hankali yana da muhimmanci wajen shawo kan hakan. Wannan aiki yana buƙatar hankali. Don haka hankali na halitta yana da mahimmanci wajen ɗaukar mataki: idan aka ce hankali yana da muhimmanci a cikin rayuwa, wannan gaskiya ce ta cikakke. Yana da mahimmanci a cikin halin ba-zato, da amfani da hankali, da kuma ɗaukar matakan da suka dace. Ɗaukar matakai ba tare da hankali ba na iya ƙara wahala, kuma yana iya kuɓutar da mutum daga wahala. Dukkan waɗannan hanyoyi biyu sun dogara ne da kasancewar hankali. Abin kawai da ke ɗaukar matakan da ke kuɓutar da mutum daga wahala, kamar tafiya daga kan hanya a misalin man fetur da ya gabata, shi ne hankali.

It is true that the action is taken based on spontaniety, or based on the use of intelligence. However, though the stimulator for the action is spontaniety or the use of intelligence, it is in pressing need for intelligence. This is because the action is the result, the fruit and the benefit of spontaniety or use of intelligence. Therefore, it is very important. So it needs intelligence, i.e. natural intelligence. In the example of the petrol, the driver took the decision of leaving the street the moment he noticed that what was flowing on the street was petrol. He linked that with his previous information that petrol burns easily. However, his driving away from the spillage, though inspired by the presence of the danger, or spontaniety or the use of intelligence, could be a problem itself. There might be an obstacle in the way, maybe one that prevents escape, or one that makes it difficult. Therefore, intelligence is necessary to overcome this. This action needed intelligence. Therefore, the natural intelligence is necessary in or for taking action: when it is said that intelligence counts for everything in life, this is completely true. It is necessary in spontaniety and in using intelligence and also in taking necessary action. Taking measures without intelligence might increase the trouble and it might save from trouble. Either of these two cases depends on the presence of intelligence. The only thing that takes the measures that save from trouble, like driving away from the road in the previous example of the petrol, is intelligence.

Abin da ke sa matakin kansa ya ƙara wahala shi ne rashin hankali. Yaya mutum zai amfana idan ya fahimci cewa abin da ke gudana man fetur ne, ya kuma danganta hakan da sauri da cewa man fetur yana kama da wuta cikin sauƙi, sannan ya ci gaba da tafiya a kan hanya yana fatan samun mafita, ba tare da amfani da hankali ba, ko ba tare da isasshen hankali da zai taimaka masa ya shawo kan matsalolin barin hanyar ba? A irin wannan yanayi ba zai shawo kan matsalolin ba. Don haka sai ya ci gaba da tafiya gaba yana fatan samun mafita, ta haka sai wahalarsa ta ƙaru kuma ya fada cikin halaka. Saboda haka, wajibi ne a sami hankali kafin a ɗauki wani mataki. Don haka hankali yana da muhimmanci ga aikata abu ba tare da shiri ba, da kuma ga ɗaukar matakin da ya samo asali daga aikata abu ba tare da shiri ba.

What makes the measure itself increase the trouble is the absence of intelligence. How would a person gain by realising that what was flowing is petrol, linked this quickly to the fact that petrol burns easily, but then continuing down the road hoping to find an exit, without using intelligence or without having enough intelligence to help him to overcome the difficulties of leaving the road? In such a case he would not overcome the difficulties. Thus, he advanced further hoping to find an exit, thus increasing in trouble and falling into destruction. Therefore, the existence of intelligence is necessary to take an action. Thus, intelligence is essential for spontaniety and in taking the measure resulting from spontaniety.

Wannan saboda ɗaukar wannan matakin ya dogara ne akan hankali.

This is because taking this measure depends on intelligence.

Zaɓar wata hanya ta musamman domin tsira daga matsala ko wahala ko damuwa yana da matuƙar muhimmanci. Mutum yana zaɓa; a'a, dole ne ya zaɓa. Sai dai wannan zaɓi yana dogara ne da hankali. Idan mutum yana da hankali, zai zaɓi matakin da ake buƙata. Idan kuwa bai da hankali, zai ɗauki matakin da yake ƙara masa wahalhalu. Saboda haka, kasancewar hankali yana da muhimmanci wajen ɗaukar mataki, domin a zaɓi matakin da yake ceto, ba matakin da yake ƙara wahala ba. Don haka hankali wajibi ne ga ɗaukar mataki; haka kuma wajibi ne ga ƙwarewa a kowane al'amari. Ma'ana, yana da matuƙar muhimmanci a cikin komai, domin hankali shi ne tushe, kuma yana da tasiri a cikin dukkan al'amuran rayuwa.

Choosing a certain measure to escape the problem or the predicament or the anxiety is essential. He chooses; rather, he must choose. However, this choice depends on the intelligence. If he were intelligent, he would choose the required measure. If, however, he were not intelligent, he would take a measure that increases his difficulties. Therefore, the presence of intelligence is crucial in taking the measure, in order to choose the measure that saves, not the measure that increases trouble. Thus, intelligence is necessary for spontaniety; it is also necessary for taking a measure. It is rather essential in everything, because intelligence is the origin and it counts in everything in life.