Mun ce tsarin horon tunani yana magance rashin saurin fahimta. A wata ma'anar, yana magance rashin gaggawa wajen aiki. Sai dai tsarin horon da ke magance rashin saurin fahimta yana bukatar a kara wani abu don ya magance rashin gaggawa. Wannan saboda, ko da yake rashin gaggawa yana fitowa ne daga tunani da hankali, a zahiri yana iya samuwa ga wadanda ba su da hankali. Ko kuma yana iya kasancewa ga wadanda ke da karancin hankali fiye da wadanda kawai ba su da gaggawa. Bugu da kari, saurin tunani na iya faruwa alhali gaggawar aiki ba ta nan.

We said pursuance treats slowness of thinking. In other words, it treats spontaniety. However, the pursuance that treats slowness of thinking needs the addition of another factor so as to treat spontaniety. This is because though spontaniety results from thinking and intelligence, in reality it might originate from those who are not intelligent. Or it might be present in those who have less intelligence than those who just lack spontaniety. Moreover, quick thinking might occur while spontaniety does not exist.

Saboda haka, zaton cewa ana iya magance rashin shiri kawai ta hanyar samar da tunani mai sauri bisa bin tsari, kyakkyawan fata ne fiye da kima, wanda ke ba wa (bin tsari) nauyi fiye da abin da gaskiya da mutane za su iya ɗauka. Misalin koken da wata mace ta kai wa Umar bin al-Khattab misali ne na zahiri game da wannan. Matar ta zo wajen Umar bin al-Khattab don ta yi koka game da mijinta.

Therefore, to assume that the treatment of spontaniety can occur just by generating quick thinking based on pursuance is overly optimistic, awarding (pursuance) more weight than the reality or the people can afford. The example of the woman’s complaint to Omar bin al-Khattab is a practical evidence of this. The woman came to Omar bin al-Khattab to complain about her husband.

Amma ba ta yi korafi a fili ba. Maimakon haka, ta nuna abin da mai fahimta da saurin tunani zai iya gane wa. Ta ce wa Umar, "Mijina yana tsayuwar dare yana salla, kuma yana azumi da rana." Umar ya amsa mata, "Wane mutum nagari ne wannan miji!" Sai ta tafi. Wani daga cikin masu hidima, wanda yake da ƙarancin hankali fiye da Umar, kuma yana da ƙarancin saurin tunani, ya ce masa, "Ta jaddada korafinta, amma ba ka yi mata adalci ba." Umar ya ce masa, "Ta yaya?" Sai ya ce, "Idan mijinta yana tsayuwar dare duka, yana azumi duka rana, yaushe zai kula da ita?" Umar ya ce masa, "Ka faɗi gaskiya." Sai ya yi ƙoƙarin warware korafin. Umar bai yi amfani da fahimta mai saurin kamawa a wannan lamari ba, kuma saurin tunani bai amfane shi ba.

However, she did not complain explicitly. She rather implied what the one who has spontaniety can understand. She said to Omar, “My husband stands the night praying and fasts in the day.” Omar answered her: “What a good man this husband is!” Then she went away. One of the attendants, who had less intelligence than Omar and less speed in thinking, said to him, “She emphasised her complaint but you did not deal fairly with her.” Omar said to him, “How?” He said, “If her husband stands all the night and fasts all the day, when will he tend to her?” Omar said to him, “You said the truth.” Then he tried to settle the complaint. Omar did not have spontaniety in this case and speed of thinking did not benefit him.

Saboda haka, duk da cewa koyarwar tana mayar da hankali ne kan saurin tunani, idan ana nufin samar da ƙwarewar hanzari (spontaniety), sai a ƙara wani abu. Wannan shi ne bayanin hujjoji masu nuna kasancewar ƙwarewar hanzari. Don haka abin da aka gabatar, aka maimaita, aka kuma bambanta, yana haifar da saurin tunani. Amma idan koyarwar tana magana kan ƙwarewar hanzari kaɗai, ba kan saurin tunani ba, to wajibi ne a ƙara masa bayanin abubuwan da aka gabatar waɗanda hanzari ke nunawa, ko abubuwan da fahimtarsu ke nuna kasancewa ko rashin ƙwarewar hanzari. Idan aka ce ƙwarewar hanzari tana fitowa ne daga saurin tunani, to wannan gaskiya ne ta fuskar cewa sakamako ne na saurin tunani. Sai dai hakan ba ya nufin wannan sakamako zai kasance tabbas; a maimakon haka, halinsa ne ya kasance. Saboda haka, koyarwar saurin tunani tana magana ne kan samar da ƙwarewar hanzari. Sai dai hakan na iya kasancewa ko kuma ba ya kasancewa. Ta haka, saurin tunani yana kai ga ƙwarewar hanzari, amma ba ya samar da ita. Abin da ke samar da ita shi ne saurin fahimtar abin da ke cikin saurin tunani, ko halaye da ke kai ga samuwarta. Misali, lokacin da mawaƙi ya yabi Amir da shahararriyar waƙarsa, inda ya ce masa:

Therefore, though pursuance is focused on speed of thinking, when the creation of spontaniety is intended, something else has to be added. This is the explanation of the evidences that indicate the presence of spontaniety. So what is presented, repeated and diversified creates quick thinking. However, when it treats spontaniety alone and not the speed of thinking, it is necessary to add to it an explanation of the presented things indicated by spontaniety, or things whose understanding indicates the presence or absence of spontaniety. When it is said spontaniety results from quick thinking, then this is true in terms of it being the result of quick thinking. However, this does not mean that this result will necessarily exist; rather it is of its nature to exist. Therefore, the treatment of the speed of thinking treats the creation of spontaniety. However, it might or might not exist. Thus, quick thinking leads to spontaniety, but does not create it. What creates it is quick understanding of what exists in quick thinking, or characteristics that lead to its creation. For example when the poet praised the Ameer with the famous verse, where he said to him:

"Jarumtar Amru tare da karimcin Hatim, tare da haƙurin Ahnaf, tare da hikimar Iyas." Wani daga cikin masu hidima ya ce, "Amir ya fi abin da ka siffanta." Mawaƙin ya fahimci da sauri cewa Amir, tare da jarumtarsa, karimcinsa, haƙurinsa da hikimarsa, ya fi waɗanda ya ambata. Sai ya canja magana zuwa kwatance, ya ƙara ayoyi biyu shahararru.

“Daring of Amru with the generosity of Hatim With the forbearance of Ahnaf with the Intelligence of Iyas” One of the attendants said, “The Ameer is above your description.” The poet quickly understood that the Ameer, with his courage, generosity, forbearance and intelligence was above those whom he mentioned. So he changed the matter into comparison and added the two famous verses:

"Kada ka ƙaryata cewa na ba shi, daga cikin waɗanda suka fi shi ƙasa, misali na musamman a karimci da iko. Gama Allah ya ba wanda ya fi ƙasa, domin Haskensa, misali da aljihun fitila da fitilar." "Don haka, wannan saurin amsawa ya sa shi neman afuwa game da zamewarsa ta hanyar bayani. Saboda haka ya ƙara ayoyi biyu shahararru don bayyana cewa abin da aka fahimta a matsayin zagi ga Ameer rashin fahimta ne. Wannan saboda ba a bayar da maganar ta ainihin ma'anarta ba, sai dai a matsayin kwatance. Gama Allah, wanda ya fi komai girma, ya kwatanta kansa ba da abu mafi ƙarfi ba, sai da abu mafi sauƙi da ƙanƙanta." "Idan mawaƙin ba shi da saurin amsawa ko fahimta mai sauri game da abin da ya fāɗa a ciki, to rabonsa zai zama mutuwa; da ya fāɗa cikin haɗarin suka lokacin da ya yi niyyar yabo. Saboda haka saurin amsawa ya cece shi. Idan bai da shi, da ya fāɗa cikin haɗari. Don haka, saurin amsawa yana fitowa daga saurin fahimta; ba zai iya fitowa daga wani abu banda saurin fahimta ba. Duk da haka, saurin fahimta ba lallai ba ne ya kai ga saurin amsawa. Misalin korafin matar ga Umar bin al-Khattab, mutumin da yake da saurin fahimta, shaida ce cewa saurin fahimta ba lallai ba ne ya kai ga saurin amsawa. A cikin ayoyi biyu shahararru na mawaƙin, saurin amsawa da ke cikinsu ya fito ne daga saurin fahimta."

“Do not deny that I gave him, by those who are less than him, A peculiar example in generosity and power For Allah gave the less, for His Light An example of the niche and the lamp.” So, this spontaniety made him apologise for his lapse by the form of explanation. Thus, he added the two famous verses to explain that what was understood to be an insult to the Ameer, was a misunderstanding. This is because the matter was not given in its true meaning, but rather a comparison. For Allah, Who is greater than everything, has made the comparison of Himself not with the stronger, but with the lighter and smaller thing. If the poet had no spontaniety or quick understanding of what he had fallen into, then his share would be death, he would have fallen into the danger of criticism when he intended to praise. Thus, he was saved by spontaniety. If he did not have that he would have fallen into danger. Thus, spontaniety results from quick understanding; it cannot come from anything except quick understanding. However, quick understanding does not necessarily lead to spontaniety. The example of the woman’s complaint to Omar bin al-Khattab, a man of quick understanding, is evidence that quick understanding does not necessarily lead to spontaniety. In the two famous verses from the poet, spontaniety in them came from quick understanding.

Saboda haka, waɗannan abubuwan sun nuna a fili cewa ƙwarewar gaggawar fahimta ba ta zuwa sai daga saurin fahimta. Don haka, dole ne a mai da hankali wajen haifar da saurin fahimta a tsakanin mutane. Sai dai, saurin fahimta yana iya haifar da ƙwarewar gaggawa ko kuma ba zai haifar ba.

Therefore, these events indicate clearly that spontaniety does not come except from quick understanding. To create spontaniety, it is necessary to create quick understanding. Therefore, effort has to be focused on creating quick understanding with the people. However, quick understanding might or might not produce spontaniety.

Saboda haka, dole ne a ƙara wasu abubuwa don a samar da shi. Wato, dole ne a ƙara wani abu a kan abin da aka gabatar, wanda shi ne bayanin al'amuran da ke cikin abin da aka gabatar. Ba ya isa su kasance kawai kuma su zama abubuwan da ake iya fahimta. Idan ɗaya daga cikin waɗanda suke halartar majalisar Umar bin al-Khattab ba shi da saurin fahimta, ko bai kula da abin da ke bayan kalmomin matar ba, Umar bin al-Khattab ba zai fahimta ba. Haka kuma, idan mawaƙin bai lura da ingancin maganar wanda ya yi jayayya da ayarsa ba, bai fahimci kuskurensa ba, don haka bai gyara shi da ayoyi biyu na ƙarshe ba. Saboda haka, wajibi ne a jawo hankali ga al'amarin ko maganar, ko wannan ya jawo hankali ta hanyar saurin fahimta ko ta abin da saurin fahimta ke buƙata. Don haka dole ne a sami wani abu banda bin diddigi cikin saurin tunani, idan ana nufin wannan bin diddigi ya haifar da saurin fahimta nan take, ba kawai saurin tunani ba. Misalin haka shi ne gabatar da makomar gaba a gaban jama'a, ko makomar mutum ɗaya, ko al'umma, ko ƙasa. Bari mu ɗauki misali da makomar ƙasa kamar Masar. Ba ya isa a jawo hankali ga matsayin rayuwar jama'a ko rashin adalcin zamantakewar da ke faruwa a kansu ba. Wannan saboda duk abin da aka faɗa a kan haka zai isa ya haifar da saurin tunani a cikin mutane, kuma nan take za su zaɓi gurguzanci. Wannan saboda ta hanyar ci gabanta yana tabbatar da samar da kayayyaki, don haka matsayin rayuwa yana tashi, kuma ta hanyar tashinsa ana kawar da rashin adalcin zamantakewa. Don haka saurin tunani na iya kaiwa ga akasin abin da ake nufi. Duk da haka, idan aka ƙara a kan wannan cewa mutanen Musulmi ne, to Musulunci ba ya nufin sa rayuwa ta zama ta alfarma mai yawa, kuma ba ya nufin cewa kawar da rashin adalcin zamantakewa ya kamata ya lalata dabi'u da kuma halakar da abin da mutane ke da shi na fa'idar hankali da iyawa. Rashin wannan na iya kaiwa ga zaɓi mara kyau da kasawa wajen isa ga gaskiya, ko dai saboda gaggawa ko saurin tunani. Saboda haka, dole ne a ƙara da cewa mutanen Masar Musulmai ne, ko kuma a ƙara Musulunci a matsayin mafita ga makomar wata ƙasa, kamar Faransa, misali.

Therefore, other things must be added to create it. That is, something else must be added to what is presented, which is the explanation of the matters included in the presented material. It is not enough that they exist and they are things that can be understood. If one of the attendants in the assembly of Omar bin al-Khattab did not have spontaniety, or he did not draw his attention to what lay behind the words of the woman, Omar bin al- Khattab would have not understood. If the poet also did not notice the validity of the words of the one who disputed his verse, he would have not understood his mistake, so he would not have rectified it with the last two verses. Thus, it is necessary to draw the attention to the matter or the speech, whether this draws to the attention by spontaniety or by what spontaniety requires. Therefore, there must be another matter in addition to pursuance in quick thinking, if it is intended that this pursuance create spontaniety straightaway, not just quick thinking. The example of this is presenting the future before the people, whether the future of the individual, the Ummah, or the country. Let us take, as an example, the future of a country like Egypt. It is not enough to draw the attention to the standard of living of the people or the social injustices befalling them. This is because whatever is said in this regard will be enough to create quick thinking in the people and they will immediately choose socialism. This is because through its progress it secures the production and thus the standard of living rises and through its rise the social injustice is removed. So quick thinking might lead to the opposite of what is intended. However, added to this, the people are Muslims, Islam does not aim at making living an extravagant life, nor does it intend that removing the social injustices should ruin the values and destroy what the people have of the advantage of intelligence and capability. The loss of this might lead to the wrong choice and the failure in reaching the truth, from spontaniety or from quick thinking. Therefore, there must be added to this that the people in Egypt are Muslims, or adding Islam as a solution to the future of a country, like France, for example.

Ƙari yana da mahimmanci don ƙirƙirar sahihiyar kwarewa ta kai tsaye, kuma domin wannan kwarewa ta kai tsaye ta zama mai tasiri da amfani, ba saurin tunani kawai ba. Ko da yake bin wani abu yana haifar da kwarewa ta kai tsaye, ba ya haifar da ita tabbatacce, saboda haka kwarewa ta kai tsaye mai amfani ba ta wanzuwa.

The addition is necessary to create spontaniety and in order that spontaniety be effective and productive, not quick thinking on its own. Though pursuance creates spontaniety, it does not create it definitely and accordingly the productive spontaniety does not exist.

Saboda haka, bin kawai ci gaba da yin aiki zai iya tada tunani cikin sauri. Sai dai domin samar da kwarewar gaggawa da sa ta zama mai amfani da fa'ida, wani abu kuma dole a kara. Wannan abu shi ne jan hankali zuwa ga abin da aka gabatar; ko ta hanyar nuna gazawar da ke cikinsa, ko ta hanyar nuna abubuwan boye da ke cikinsa, kamar misalin matar da ta kai kara game da mijinta ga Umar bin al-Khattab.

Thus, pursuance, even alone, can initiate quick thinking. However, for creating spontaniety and making it fruitful and productive, another thing must be added. This thing is to draw the attention to what is presented; whether by showing the deficiency in it or showing the hidden matters in it, like the example of the woman who complained about her husband to Omar bin al-Khattab.

Me ya kamata a fara yi?

What should be done first?

Gaskiya ne cewa matsalar ita ce mutane sun shagaltu da tunani, kuma sun ɗaukaka tunani zuwa matsayin tsarki. Hanya daya tilo da za a warware wannan al'amari ita ce a bayyana cutarwarsa. Shagaltuwar mutane da tunani abu ne da aka karfafa, kuma karkacewarsu daga gare shi karkacewa ce daga tushen nasara a rayuwa. Girmama tunani ma abu ne da aka karfafa; a zahiri ma wajibi ne, domin yana daya daga cikin manyan dabi'u. Rushe dabi'un da ake da su, ko wadanda dole ne a samar da su, zai haifar da cutarwa ga al'umma da kuma ga daidaikun mutane.

It is true that the problem is the people’s preoccupation in thinking and their sanctification of thinking. The only way to solve this matter is to make its harm clear. The preoccupation of the people in thinking is recommended and their deviation from it is deviation from the basis of success in life. Respecting thinking is also recommended; it is rather obligatory, for it is one of the highest values. The destruction of the existent values, or those that must be created will cause harm to the Ummah and to the individuals.

Saboda haka, dole ne a girmama tunani. Domin kada mu jawo wannan cuta, watau domin kada mu lalata shagaltuwar mutane da tunani, ko mu lalata girmamarsu ga tunani, dole ne mu gyara wannan tunanin. Don haka, baya ga shagaltuwar mutane da tunani, ya kamata mu ba wannan tunanin ainihin matsayinsa da ya dace, ko hakikanin abin da yake a kansa. Saboda haka, bai kamata a yi tunani a kan al'amuran da ake yi ba tare da tunani ba. Ya isa a gan su ko a ji sunansu kawai. Don haka, game da kasuwanci, da farantin abinci, da kujera, ba daidai ba ne a sa hankali ya yi tunani a kansu. Wato, ba su ne abubuwan da za a shagalta da tunani a kansu ba. Ta haka ba za mu lalata shagaltuwa da tunani ba, ko mu lalata girmamar tunani a matsayin tunani. Sai dai mu sanya tunani a wurinsa da ya dace. Saboda haka, mutane za su guji yin tunani a kan al'amuran da ake yi ba tare da tunani ba, alhali kuma suna riƙe da shagaltuwa da tunani da girmamarsa. Wani misali shi ne a sa tunani ya bi abin da ake tunani a kansa. Idan abin yana bukatar gaggawa, to a samar da gaggawar ta hanyar bibiya. Idan yana bukatar a yi a hankali, to a yi a hankali, kamar tunani a fagen siyasa, ko tunani a kan ma'anar da tunanin ke nunawa. Ga irin waɗannan batutuwa, gaggawar tunani ba ta da kyau; a maimakon haka a yi a hankali. Don haka mu bar tunani ya bi abin da ake tunani a kansa (watau bisa ga batun tunanin), ba bisa ga abin da muke nufi da shi ba. Wannan yana haifar da tunani mai sauri da kuma rashin tunani mai sauri. Ko da yake ana bukatar gaggawa domin samar da walwala, a rayuwa dole mu sani cewa ita ba komai ba ce. Saboda haka, mu samar da ita kamar yadda ya isa nasara a fagen rayuwa, ba tare da bari ta mamaye komai ba. Wannan dangane da kalmomi da al'amura ne. Sai dai abin da ake nufi da farko kuma kafin komai shi ne a samar da hakan a cikin rayuka, watau Ya kamata rayuka kada su shagaltu da tunani, kuma kada su ɗaukaka tunani har su zama masu tsarki. Wannan ya kamata a fara yi ta hanyar da ba za ta kauce wa tunani ba har ta sa a dinga kallonsa da rashin jin daɗi; haka kuma kada ta lalata ko ta rage girmamawa ga tunani. Saboda haka, dole ne a fara da cibiyar motsin rai a cikin mutum da rayuwa, sannan a sa mutane su fahimci wannan cibiya. Wannan cibiyar motsin rai tana nan a cikin maza. Idan mutane suka ci gaba da musanta wannan cibiyar motsin rai da tasirinta ga mutum, to mutum zai ci gaba da kauce wa motsin rai. Don haka zai shagaltu da tunani, kuma girmamawa gare shi za ta mamaye motsin rai da duk sauran abubuwa. Idan ana nufin magance matsalar tunani, to wajibi ne a mai da hankali kan motsin rai, cibiyarsa, tasirinsa, da kuma wajibcin kasancewarsa, domin mutum an halicce shi ne da hankali da motsin rai tare. Lokacin da Musulunci ya zo, ya zo da hankali da motsin rai tare. Saboda haka, motsin rai wani sashe ne da ba ya rabuwa da mutum, kamar hankali. Ƙauna da ƙiyayya, himma da kasala, baƙin ciki da farin ciki, babu wani mutum da ya rabu da waɗannan da makamantansu.

Therefore, there must be respect for thinking. In order that we do not cause this harm, i.e. in order that we do not destroy the preoccupation of people in thinking, nor destroy their reverence of thinking, we must correct this thinking. Thus, beside the preoccupation of the people in thinking, we should give this thinking its appropriate reality, or the reality of its subject. So, there should be no thinking in the automatic matters. It is rather enough to see them or hear their name. Thus for the venture, the plate and the chair, it is not correct to make the mind think of them. In other words, they are not subjects for the preoccupation in thinking. In such a way, we would not destroy the preoccupation in thinking, nor destroy the reverence of thinking as thinking. We rather put thinking in its appropriate place. Accordingly, people will turn away from thinking in the automatic matters, whilst they retain preoccupation in thinking and the reverence of thinking. Another example is to make thinking proceed in accordance with what is thought of. If it requires speed then one creates the speed by the pursuance. If it requires slowness, then there should be slowness, such as thinking in politics or thinking in the indication denoted by the thoughts. For such subjects, speed of thinking is not good; rather there should be slowness. So we let thinking proceed in accordance with what is thought of (i.e. in accordance with the subject of the thinking), not in accordance with what we intend from it. This creates quick thinking and the absence of quick thinking. Though speed is required to create spontaniety, with life we must know that it is not everything. Therefore, we must create it as much as is enough for success in the domain of life, without making it dominate over everything. This is in terms of words and events. However, what is intended first and before anything else is to create that in the souls, i.e. the souls should not be preoccupied with thinking and should not sanctify thinking. This should first of all, be performed in a way that does not turn away from thinking and lead to it being treated with unease; nor should it destroy or decrease the reverence for thinking. So one has to start first with the centre of emotion in man and in life, then make the people understand that centre. This centre of emotion exists in men. If people continue to deny this centre of emotion and its effect on man, man will continue to turn away from the emotion. He would thus be preoccupied with thinking and reverence for it would prevail over emotion and everything else. If treatment of thinking is intended, then it is necessary to focus on emotion, its centre, its effect and the necessity of its presence, for man is composed of both intellect and emotion. When Islam came, it came with the intellect and emotion together. Thus, emotion is an indivisible part of man, just like intellect. Love and hatred, activeness and laziness, sadness and happiness, no man is devoid of these and their like.

Hankalin ɗan adam ma yana cikin irin wannan yanayi. Idan mutum ya mayar da hankalinsa ga motsin zuciya kaɗai, sai ya ci gaba da rayuwa ba tare da wani mai sarrafa shi ba.

The intellect is a similar matter. Man’s concentration on the emotions alone makes him proceed in life without a controller.

Damuwar mutum game da tunani kawai, ko tunani da hankali kawai, tana hana shi ƙarfin tsayawa wa rayuwa, domin motsin rai shi ne mai haifar da aiki, yayin da hankali shi ne mai jagoranci. Don haka idan motsi ya faru ba tare da jagora ba, zai iya zama mai lalatawa. Amma idan akwai jagora ba tare da mai haifar da motsi ko ba tare da motsi ba, zai kasance wata hanya da ta rabu da mai haifar da motsin da kuma motsin kansu. Saboda haka ba zai kai ga sakamako ba. Lokacin da Musulunci ya kasance mai tuƙa al'umma a rayuwa, ta hanyar hankali da motsin rai, sai ta ci gaba cikin nasara. Lokacin da lokaci ya wuce kuma abubuwa suka biyo juna, motsin rai ya fara tuƙuwa da ƙaramin ƙarfafawa, ko kuma da tsohon ƙarfin motsi. Sai aka kawar da jagora, motsin rai kuma ya zama mai sarrafawa. A lokacin ne gwagwarmayar da ke tsakanin al'umma da abokin gābanta ta bayyana sarai, watau tsakanin Musulunci da Musulmi da Kufurci da kāfirai. Musulmi sai suka rasa jagora, watau suka rasa tunani.

Man’s concern about thinking alone, or with the intellect alone, deprives him of the capability of resistance in life, because emotion is the instigator, while intellect is the director. So if the movement occurred without direction, it could be destructive. However, if the direction existed without a stimulator or without a motion, it would be in a direction detached from the stimulator and from the motions. Thus, it would not lead to a result. When Islam was the driving force of the Ummah in life, through the intellect and the emotion, she proceeded successfully. When time passed and the events followed one another, the emotion started to be driven with the weakest stimulation, or with the old momentum. So, the director was dispensed with and the emotion became the controller. At that time, the struggle between the Ummah and her enemy became crystallized, i.e. between Islam and Muslims against Kufr and the Kuffar. The Muslims then lost the director, i.e. they lost thinking.

Saboda haka, ayyukansu ba su haifar da 'ya'ya ba, sai abokin gābansu ya ci su. Sun yi zaton cewa abokin gābansu ya ci su da hankali da tunani, amma an ci su ne saboda sun shagaltu da motsin zuciya. Don haka, sun karkata hankalinsu ga tunani kuma suka juya baya ga motsin zuciya. Sai suka rasa duk abin da ya samo asali daga tunani. Saboda girmamawarsu ga tunani, sun shagaltu da abubuwan da ke faruwa ta atomatik, shi ya sa suka yi jinkiri wajen tunani domin sun shagaltu da shi. Haka suka rasa natsuwa ta halitta saboda rashin motsin zuciya a cikinsu.

Therefore, their actions did not bear fruit and their enemy defeated them. They thought that their enemy defeated them with intellect and thought, but they were defeated because they were preoccupied with the emotions. Therefore, they turned their attention to the thinking and turned away from the emotions. So they lost everything that resulted from thinking. Because of their reverence of thinking they became busy with the automatic things, hence they became slow in thinking for they were preoccupied with it. Thus they lost spontaniety due to the absence of emotion in them.

Saboda haka, abu na farko da ya kamata mu yi shi ne mayar da motsin rai zuwa wurinsa na da, inda tunani zai koma ga filinsa: babu tunani a cikin abubuwan da ke faruwa ta atomatik, sai dai a halicci tunani mai sauri a cikin mutum. Don haka, matsalar tana da alaka da motsin rai da matsayinsa, ba da tunani ba. Saboda haka, abu na farko da za a yi shi ne sake kunna motsin rai, wanda yake a cikin mutum tun daga halitta. Don haka, matsalar ba ita ce damuwar mutane game da tunani ko girmama shi ba. Maimakon haka, shi ne mayar da motsin rai zuwa cibiyarsa. Gaskiya ne motsin rai ya kasance a cikin mutum, kamar yadda hankali yake; babu wanda ya cire motsin rai daga mutum. Sai dai matsalar ita ce damuwa game da motsin rai da kuma damuwa game da tunani.

Therefore, the first thing that we have to do is to restore the emotions to their appropriate place, where thinking will return then to its domain: no thinking should be in the automatic things and quick thinking should be created in man. Thus, the issue is related to emotion and its place, not to the thinking. Therefore, the first thing to do is to re-activate emotion, which is present in man by creation. Thus, the problem is not the people’s concern about thinking or with their reverence of it. It is rather to restore emotion to its centre. It is true that emotion remained in man, as well as the intellect; nobody removed the emotions from man. However, the issue is the concern about emotion and the concern about thinking.

Don't forget that there's no honorific or name of the Prophet here, so no ﷺ is needed. Hausa translation: Don haka, motsin rai ya kasance a cikin mutum, amma damuwa game da shi ta ɓace.

So, emotion remained in man, but concern about it disappeared.

An aka kai wa motsin rai hari ma, yayin da damuwa game da tunani ta karu kuma ta maye gurbin motsin rai. Don haka, kafirai sun yi nasara wajen karkatar da mutane daga motsin rai. Tun da suka juya daga gare shi, sun juya daga duk abin da ba shi da muhimmanci fiye da shi. Saboda haka suka juya daga saurin tunani da kuma tsagewar zuciya ta kai tsaye. Sun sadaukar da kansu ga shagaltuwa da tunani, har rashin amfani da tunani da asarar tsagewar zuciya suka bayyana kuma aka lura da su a yawancin mutane. Tushen wannan shi ne rashin shagaltuwa da motsin rai da kuma takaita kai ga shagaltuwa da tunani. Tun da mutum yana da motsin rai da hankali, rashin kula da daya daga cikin wadannan biyun na nufin rashin kula da dayan. Haka kuma rashin amfani yana fitowa daga shagaltuwa da abin da ba a yi watsi da shi ba. A takaice dai, watsi da motsin rai watsi ne da hankali, domin ba tare da motsin rai ba, hankali ba zai iya zama mai amfani ba. Ko da yake ba a yi watsi da hankali ba, saboda watsi da motsin rai sai ya zama marar amfani. Saboda haka, hankali ko tunani ba zai iya zama mai amfani ba sai idan motsin rai ya kasance, ba wai kawai yana cikin mutum ba, har ma ana damuwa da shi.

Being emotional was even attacked, while the concern about thinking increased and it replaced emotion. Thus, the disbelievers succeeded in deviating the people from emotion. Since they turned away from it, they turned away from everything less important than it. They accordingly turned away from quick thinking and from spontaniety. They devoted themselves to preoccupation in thinking, until the lack of use of thinking and the loss of spontaniety became apparent and was noticed in most of the people. The origin of that is the loss of preoccupation in emotion and confining themselves to preoccupation in thinking. Since man has emotion and intellect, negligence of one of these two means negligence of the other; also lack of productiveness results from being preoccupied with the factor that was not neglected. In other words, negligence of emotion is negligence of intellect, because without emotion, intellect can’t be productive. Though it was not neglected, because of the negligence of emotion, it became non-productive. Therefore, intellect or thinking can’t be productive unless emotion existed, not only being present in man but also by being concerned with it.

Damuwa tare da motsin rai, tare da damuwa game da hankali, ita ce ke mayar da tunani cibiyarsa da kuma sa shi ya zama mai amfani.

Concern with emotion, together with concern about the intellect, is what restores to thinking its centre and makes it productive.

Saboda haka, domin a kula da amfanin tunani yana bukatar a kula da motsin rai, baya ga kula da tunanin kansa.

Therefore, to treat the productiveness of thinking requires concern about emotion, besides the concern about thinking.