A ƙa'ida, spontaniety (saurin aiki ba tare da tunani mai tsawo ba) ya kamata ya zama na halitta, domin yana zuwa da kansa. Hatsari ko tsira daga wahala shi ke sa spontaniety ya wanzu; yana zuwa a zahiri ne saboda guje wa hatsari yana buƙatar hukunci mai sauri don ɗaukar matakai cikin gaggawa. Haka abin yake ga spontaniety dangane da tsira daga wahala. Wannan ya isa a faɗi game da wannan batu. Sai dai, a lokacin da Yammacin duniya ya mamaye ƙasashen Musulunci da Musulmi, ya zo da tunani da ke buƙatar tunani a hankali da guje wa gaggawar yanke hukunci. Lokacin da Yammacin duniya ya mamaye ƙasashen Musulunci a siyasance ya kuma mallake su, ya fara amfani da tsarin tunani a hankali da nazari a aikace, sai Musulmi suka yi koyi da su, domin koyi da mai ƙarfi da raunanan mutane yana zuwa ta dabi'a. Saboda haka, tunanin da aka karɓa ba tare da taka-tsantsan da lura ba, sai ya zama ana amfani da shi a aikace, kuma wannan ya haifar da tunani a hankali. Komai ya fara buƙatar nazari da bincike. Ko da al'amuran da ya kamata a bar su ta atomatik, ba tare da falsafa ko tunani a kansu ba, sun zama batun nazari, tunani da bincike. Wannan ya haifar da tunani a hankali wanda ya zama dabi'a ga mutane, musamman waɗanda ke aiki da tunani da cikinsa. Ta haka suka rasa spontaniety har ya kusan ɓacewa, sai dai a lokuta na babban hatsari. Saboda haka, ya zama wajibi a yi amfani da hanyoyi na wucin gadi don ƙarfafa spontaniety.

In principle, spontaniety should be natural, because it comes on its own. The danger or the deliverance from trouble is what makes spontaniety exist; it comes naturally because evading danger requires quick judgement to take quick measures. This is the same with spontaniety in regards to deliverance from trouble. This is enough to say on this subject. However, when the West invaded the Islamic world and the Muslims, it came with thoughts that call for slow thinking and avoiding haste in rushing to judgement. When the West invaded the Islamic countries politically and occupied them, it started to apply practically the process of slow thinking and study, so the Muslims imitated them, as the imitation of the strong by the weak is intuitive. Therefore, the thoughts that were adopted without caution and vigilance came to be applied practically and so this resulted in slow thinking. Everything started to require study and scrutiny. Even the automatic matters that should not be philosophised or thought about became subject to study, thought and research. This resulted in the slow thinking which became natural with the people, particularly those who work with and in thought. They thus lost spontaniety until it almost became nonexistent, except in the cases of very great danger. Therefore, it became necessary to use artificial processes to develop spontaniety.

Don't be overly accurate here, but still faithfully translate the passage into Hausa. Saboda haka, amfani da hankali, wanda al'amari ne na halitta kuma dole ne ya zama na halitta, ya buƙaci aikin ƙirƙira. Saboda haka, ya zama wajibi a kwaikwayi wata hanya ta amfani da hankali da kuma wata hanya ta haɓaka saurin fahimta. Amma wannan hanya, ko don amfani da hankali ko don saurin fahimta, dole ne ta canza daga hanyar kwaikwayo zuwa wadda ke na ilhami da na halitta. Wannan saboda saurin fahimta dole ne ya zama na halitta; ba daidai ba ne a ce koyaushe ana kwaikwayonsa, domin kwaikwayo yana nan ne kawai don sa saurin fahimtar mutum ya zama na halitta da na ilhami. Don haka saurin fahimta na halitta da ilhami shi ne tushe, kuma dole ne ya kasance. Kwaikwayo kawai wata hanya ce ta haɓaka saurin fahimta na halitta, bayan haka sai a cire kwaikwayon. Saboda haka saurin fahimta na halitta shi ne tushen da dole ne ya kasance; yayin da saurin fahimta na kwaikwayo kuwa akasin tushen yake, kuma ana amfani da shi ne kawai a matsayin abin ƙarfafawa da kayan aiki don haɓaka saurin fahimta na asali (na halitta). Don haka idan suka ce "saurin fahimta", abin da ake nufi shi ne saurin fahimta na halitta ko na ilhami; ba a amfani da kalmar sai ga irin wannan. Wannan saboda saurin fahimta yanke hukunci cikin sauri a kan al'amari; yana zuwa ne ta halitta kawai, ba ta ƙirƙira ba.

The use of intelligence, which is a natural matter and must be natural, was thus in need of an artificial operation. Therefore, it became necessary to simulate a process for using intelligence and a process for developing spontaniety. However, this process, whether for using intelligence or for spontaniety, must change from a simulated process to an intuitive and natural one. This is because spontaniety must be natural; it is not correct that it is always simulated, for simulation is only for the sake of making spontaniety with man natural and intuitive. Thus, the natural spontaniety and intuition is the basis and it must exist. Simulation is only one of the means to develop natural spontaniety thereafter the simulation is removed. Therefore natural spontaniety is the basis, which must exist; while the simulated spontaniety is opposite to the basis, it must only be used as a stimulating device and as a tool to develop the original (natural) spontaniety. So, when they say “spontaniety”, what is meant is the natural or intuitive spontaniety; the term is not used except for this type. This is because spontaniety is quick judgement on a matter; it only comes about naturally, not artificially.

Wannan saboda kwaikwayo yana hana shi amfani da kuma samar da ma'auni da ake bukata, domin kwaikwayo wani hali ne da ke tsakanin tunani a hankali da tunani cikin gaggawa, kuma wannan hali na wucin gadi ne kuma dole ne ya kasance haka. Haka kuma hanya ce ba manufa ba, don haka dole ne ya zama hanya kuma ya ci gaba da kasancewa haka. Saboda haka, mun ga cewa tsantsar fitowar dabi'a ita ce tushe, ko kuma dole ne ta zama tushe kuma ta ci gaba da kasancewa tushe. Don haka, tattaunawa a nan kawai tana kan tsantsar fitowar dabi'a ba kan fitowar da aka yi ta wucin gadi ba. Tun da a zahiri mutanen wannan yanki (Gabas ta Tsakiya) da Musulmai musamman suna ci gaba da riko da tunani a hankali, fitowar ta dabi'a har yanzu tana nesa da su. Saboda haka, wajibi ne a bunkasa fitowar da aka kwaikwaya, kuma wajibi ne a yi aiki domin ta da kuma tare da ita. Don haka, wajibi ne a tattauna fitowar da aka kwaikwaya a matsayin hanya da kayan aiki, ba a matsayin manufa a kanta ba.

This is because simulation deprives it of benefit and of providing the required measure, for simulation is a state that lies between slow thinking and quick thinking, which is and must be a temporary state. It is also a means and not an end, so it must be a means and continue to be so. Accordingly, we find natural spontaniety as the basis, or it must be and continue to be the basis. Therefore, discussion is only about natural spontaniety and not about artificial spontaniety. Since, in reality, the people in this region (the Middle East) and the Muslims in particular continue to adhere to slow thinking, spontaniety is still distant from them. Therefore, it is necessary to develop the simulated spontaniety and it is necessary to work for it and with it. Thus, it is necessary to discuss simulated spontaniety as a means and a tool, not as an objective in itself.

Tsarin samar da hasashen halitta yana farawa ne da amfani da hankali. Amfani da hankali kansa, duk da cewa ya kamata ya zama na halitta, ya zama na ƙirƙira, saboda mamayar al'adu da mamayar siyasa. Saboda haka, wajibi ne a fara da amfani da hankali ta hanyar kwaikwaiyo, wato a sami kwaikwaiyo wajen amfani da hankali da kuma haɓaka hasashen halitta. Don haka, dole ne mu fara da amfani da kwaikwaiyo a komai, wato wajibi ne a sami niyya da shiri tun da wuri domin fara kwaikwaiyo; kwaikwaiyo wajibi ne domin amfani da hankali, sannan domin haɓaka hasashen halitta. Ci gaba da bibiyar wannan aiki ma wajibi ne, domin hasashen halitta ya zama na halitta bayan amfani da hankali ya zama na halitta.

The process of simulated spontaniety starts with the use of intelligence. The use of intelligence itself, though it should be natural, became artificial, due to the cultural invasion and the political invasion. Therefore, it is necessary to start with the simulated use of intelligence, i.e. to have simulation in using intelligence and in developing spontaniety. Thus, we have to start by using simulation in everything, i.e. it is necessary to have deliberateness and premeditation in order to initiate simulation; simulation is necessary in order to use intelligence and consequently in order to develop spontaniety. Continuance and pursuance in this action is also necessary, in order that spontaniety becomes natural after the use of intelligence becomes natural.

Tunda yake kwaikwayo shi ne niyya da ƙudurin zuciya, to wajibi ne a sami irin wannan ƙuduri da niyya. Tambayar da ta taso yanzu ita ce, "Me kake yi da gangan da niyya?" Amsar ita ce mutum yana farawa da amfani da hankali. Tunda amfani da hankali yana farawa da hankalta (kula), to wajibi ne a sami ƙuduri da niyya a cikin kulawa. Ko da yake wannan na iya zuwa ta hanyar horo da ilimi, ya fi kyau ya zo ta dabi'a.

Since simulation is deliberateness and intent, then it is necessary to have such deliberateness and intent. The question that arises now is, “What do you do deliberately and intentionally?” The answer is that one starts with the use of intelligence. Since the use of intelligence starts with attention, then it is necessary to have deliberateness and intent in attention. Though this might result from training and education, it is also better coming naturally.

Saboda haka, yana zuwa ne ta hanyar gabatar da tunani da sa mutane su karɓe su idan sun gamsu da ingancinsu, watau idan sun karɓe su a matsayin ra'ayoyi. Saboda haka ana faɗa wa mutane cewa dole ne su kasance da niyya da ganganci a cikin hankalinsu. Don haka, idan suka fuskanci kowane al'amari, za su nufi kulawa mai niyya da ganganci, sannan su fahimci al'amarin.

Therefore, it comes through the presentation of thoughts and making the people adopt them once they are convinced of their validity, i.e. once they adopt them as concepts. So it is said to the people that they must have deliberateness and intent in their attention. Thus, when they face any matter they will aim at deliberate and intentional attention and then understand the matter.

Wato, suna fara amfani da hankali ta hanyar wucin-gadi.

In other words, they start to use the intelligence in an artificial way.

Daga nan, sai ya zama abu mai sauƙi a gare su. Ta hanyar maimaitawa da lokaci, wannan yana haifar musu da saurin aiki ba tare da tunani ba. Saboda haka, niyya da ganganci su ne ginshiƙi na farko, amma ba ta hanyar horo da ilimi ba; sai dai ta hanyar ba mutane tunani domin su zama ra'ayoyi a gare su. A takaice, ana ba su tunani tare da hujjojinsu, ko dai a baka, ko kuma ta hanyar da za ta sa dalilinsu ya bayyana kawai ta hanyar ambaton su. Da zarar sun zama ra'ayoyi, karɓa da amfani da su ya tabbata, ta haka kuma tsarin amfani da hankali ya tabbata.

Then eventually it becomes intuitive to them. With repetition and time, this creates spontaniety in them. Therefore, deliberateness and intent is the first pillar, but not by training and education, it is rather by giving thoughts to the people so that they become concepts for them. In other words, thoughts are given to them accompanied with their proofs, whether given verbally, or in a way that makes their evidence clear from mentioning them only. Once they became concepts, their adoption and use of them becomes guaranteed, thus guaranteeing the process of the use of intelligence.

Da zarar an tabbatar da wannan, to za a samu kwatsam (spontaneity). Wannan kasancewar na iya zama ta wucin gadi a farko, amma da maimaitawa da lokaci zai zama na halitta. Saboda haka, niyya da kuduri suna tabbatar da samuwar kwatsam ta halitta, ba kwatsam ta kwaikwaya kawai ba.

Once this is secured, then spontaniety will exist. Its existence might be artificial at the beginning, but with repetition and time it will become natural. Therefore, deliberateness and intent guarantee development of natural spontaniety, not only simulated spontaniety.

Misalin da ya gabata na man fetur da direba spontaneity ne (ba zato ba tsammani ba), amma ya fito ne daga haɗarin da ba a zata ba, ko kuma daga shiga cikin matsala. Haka kuma yana iya fitowa daga niyya da kuma ƙudurin yin abu da gangan. Saboda haka, idan niyya da ƙuduri sun kasance, watau idan mutane suna da kulawa, to idan suka faɗa cikin irin wannan yanayi, kamar misalin man fetur, za su zama masu kulawa wajen bincika ruwan da ke gudu a ƙasa. Wannan na iya kasancewa bisa ƙuduri da niyya idan sun fahimci hakan, ko kuma daga haɗarin kansa ko matsalar da suka faɗa cikinta. Idan wannan kulawa ta kasance saboda haɗari ko matsala, to wannan yana waje da iyakar binciken mu. Amma idan ta kasance bisa niyya da ƙuduri, to wannan shi ne batun nazari. Wato, wannan ƙuduri da niyya suna haifar da kulawa, saboda haka suna haifar da amfani da hankali ko amfani da basira, kuma ta haka spontaneity yakan faru a tare da su.

The previous example of the petrol and the driver is spontaniety, but it came from the unexpected danger, or from getting into trouble. It might also come from intent and deliberateness. So if deliberateness and intent existed, i.e. if attention existed with the people, then once they got into such a situation, like the example of the petrol, they would become attentive in examining the fluid that flows on the ground. This may be based on deliberateness and intent if they understood that, or from the danger itself or the trouble they fell in. If this attention was because of the danger or the trouble, then this is outside the scope of our study. However, if it was based on intent and deliberateness, then this is the subject of study. That is, this deliberateness and intent initiates attention, consequently it initiates the use of intellect or the use of intelligence and thus spontaniety occurs with them.

A cikin misalin hukuncin Sulaiman mai hikima na raba yaron, niyya da manufa sun faru ne ta sakamakon rabon da tasirin wannan hukunci a kan mata biyun. Wato, hankali ko amfani da basira ya faru ne daga sakamakon rabon da tasirinsa a kan mata biyun. Abin da mutum ya yi tsammani daga amfani da basira sai ya tabbata, wato ƙin da uwar ta yi wa yaron da karɓuwar wancan mace. Wannan ƙi da karɓuwa shi ne abin da mutum ke tsammani daga amfani da basirar. Don haka, bazata ta tabbata ta hanyar sanin wacce daga cikin waɗannan mata biyun ita ce ainihin uwar yaron.

In the example of the verdict of Sulaiman al-Hakeem to divide the child, the deliberateness and intent occurred by the result of the division and the impact of this verdict on the two women. In other words, attention or use of intelligence occurred from the result of the division and its impact on the two women. What the person expected from the use of intelligence then resulted, that is the rejection by the mother of the child and the acceptance by the other woman. This rejection and acceptance is what the person expects from using the intelligence. Thus, spontaniety results from knowing which of these two women is the real mother of the child.

Wannan saurin aikatawa ya samo asali ne daga amfani da hankali. Amfani da hankali kuwa ya samo asali ne daga kulawa. Kulawa kuma ta samo asali ne daga niyya da tsayuwa a kan abu. Don haka, niyya da tsayuwa a kan abu shi ne mataki na farko da ya kamata a fara da shi a dukkan wannan tsari. Ko da yake wannan tsari yana canzawa daga wani yanayi zuwa wani, kuma daga wani hali zuwa wani, duk da haka yana tafiya a kan hanyarsa da aka tsara. Don haka, canjinsa ko matakansa na halitta ne ba na wucin-gadi ba, domin yana tafiya ne bisa abin da ake tsammani daga gare shi. Ko da yake dai na wucin-gadi ne, kammala kwaikwayonsa ya sa ya yi kama da na halitta. Saboda haka, babu makawa zai kai ga al'amari na halitta, wato amfani da hankali ta hanyar halitta, sakamakon haka kuma saurin aikatawa na halitta. Don haka, idan ya ci gaba a haka, amfaninsa zai zama daidai, sakamakonsa kuma zai zama na halitta, ko kuma bisa abin da ake tsammani daga gare shi. Saboda haka, ba zai daɗe ba kafin amfaninsa ya kai ga amfani da hankali ta hanyar halitta, saurin aikatawa kuma ya zama na halitta.

This spontaniety resulted from the use of intelligence. The use of intelligence resulted from attention. The attention resulted from intent and deliberateness. Thus, intent and deliberateness is the first step you must start with in the whole process. Though this process changes from one situation to another and from one state to another, it however proceeds in its designed course. Thus, its change or its steps are natural and not artificial, because it proceeds according to what was expected of it. Though it was artificial, the perfection of its simulation made it seem quasi-natural. Therefore, it inevitably leads to a natural matter, i.e. the natural use of intelligence and consequently, natural spontaniety. Thus, if it continued in this form, its use will be precise and its results will be natural, or according to what is expected of it. Therefore, it will not be long before its use leads to the use of intelligence naturally and for spontaniety to become natural.

Saboda haka, babu wanda ya kamata ya yi tunanin cewa kwaikwayo wajen amfani da hankali da kuma bunkasa ɗabi'ar yin abu ba tare da shiri ba abu ne mai wahala, ko kuma cewa yana ɗaukar lokaci mai tsawo kafin ya kai ga ɗabi'ar yin abu ba tare da shiri ba ta dabi'a. Al'amarin, a maimakon haka, ya dogara ne da daidaito a kwaikwayon. Idan kwaikwayon ya kasance daidai kuma abin da ake tsammani ya faru, to da an sami ɗabi'ar yin abu ba tare da shiri ta dabi'a ba. Da ta zama al'ada tun daga aikin kwaikwayo na farko, maimakon tun daga aikin gaske na farko, ba tare da wata alama ta asalinta na wucin gadi ba. Don haka, dukkan al'amura suna zama na dabi'a tun daga lokaci na farko da mataki na farko. Duk da cewa an sami ɗabi'ar yin abu ba tare da shiri ta wucin gadi, wato aikin farko, sannan ɗabi'ar yin abu ba tare da shiri ta dabi'a ta biyo baya, dukansu duk da haka suna bayyana a matsayin na dabi'a, har ma da na farko. Wannan saboda kwaikwayo yana ɓacewa saboda daidaito, kuma saboda abin da ake tsammani yana faruwa ta atomatik. Don haka, yana faruwa kamar yadda yake a dabi'a, shi ya sa babu wanda zai ga alamar kwaikwayo ko wucin gadi a cikinsa.

Therefore, nobody should think that simulation in using intelligence and in developing spontaniety is a hard matter, or that it takes long time before it leads to natural spontaniety. The matter, rather, depends on the precision in simulation. If simulation was precise and what is expected occurred, then natural spontaniety would be achieved. It would become a habit from the first simulated exercise, rather than from the first real work, without any sign of its artificial origins. Thus, all the issues become natural from the first moment and the first step. Though an artificial spontaniety occurred, i.e. the first exercise, followed by natural spontaniety, they all however seem natural, even the first one. This is because simulation disappears because of the precision and because what is expected occurs automatically. Thus, it occurs as if it is natural, so nobody sees in it the sign of simulation or artifice.

Mun kasance muna buƙatar amfani da kwaikwayo saboda illolin mamayar al'adu da siyasa ta Yammacin duniya, tare da tasirin da wakilan mulkin mallaka na Kafirai na Yamma ke yi a kan rayukan Musulmai da tunaninsu. Wannan ya sa tunani ya koma nazari da bincike a kan komai, har sai da halitta ta ɓace. Da ba don haka ba, da ba mu buƙatar irin waɗannan ayyukan na kwaikwayo. Wannan saboda halitta ta kasance ta dabi'a, kuma amfani da hankali ya kasance na dabi'a. Hankula ba su kasance cikin ruɗani da komai ba. Mutane sun kasance suna nazarin duk abin da ke buƙatar nazari, suna kuma amfani da halitta a abin da ba ya buƙatar nazari da bincike. Sun kasance suna amfani da hankalinsu duk lokacin da ake buƙata, ko a cikin halitta ko a cikin wani abu. Saboda haka, mayar da mutane zuwa asalin da suka fito, ko zuwa matakin da iyayensu da kakanninsu suke a kai, abu ne mai sauƙi kuma mai saukin yi, ba tare da buƙatar sarƙaƙiya ba. Wannan saboda su 'ya'yan waɗanda suka gabace su ne. Dukkansu halitta ce tushensu, kuma ita kaɗai ta wanzu. Saboda haka, mayar da su zuwa wannan asali da ya wanzu tare da su, ko da da karfi, ba ya buƙatar babban ƙoƙari. Don haka dole ne a ɗauki mataki don gina halitta ta dabi'a; ma dai, a yi mata aiki ta kowace hanya mai yiwuwa.

We are obliged to use the simulation due to the effects of the Western cultural and political invasion, alongside the effect that the agents of the Kaafir colonialist West have on the souls and minds of the Muslims. This led thinking to become study and investigation in everything, until spontaniety was lost. If it were not because of that, we would not need such simulated operations. This is because spontaniety was natural and the use of intelligence was natural. The minds were not then confused with anything. The people used to study whatever needed study and use spontaniety in that which did not need study and examination. They used to use their intelligence every time it was needed, whether in spontaniety or in anything else. Therefore, taking the people back to the origin from which they came or to the level that their fathers and forefathers were at is easy and simple, without need for complication. This is because these are the offspring of those who were before them. All of them had spontaniety as an origin and it alone existed. Therefore, taking them back to that origin that existed with them, even by force, does not need great effort. Therefore, action has to be taken to build natural spontaniety; rather action should be made for it in any way possible.