Ba zato ba gaira - Hankalin Zuciya | Quran Course

Ba zato ba gaira - Hankalin Zuciya | Quran Course

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Ba zato ba gaira

Spontaniety

by Taqiuddin Nabhani8 min readViewed 183 times

Mallakar hankali na nan take shi ne yanke hukunci kan al'amura cikin gaggawa, bisa fahimta mai sauri sosai. Misali, idan wani ya tambaye ka, "Daga ina kake?", kana fahimtar manufarsa cikin gaggawa da abin da ke bayan tambayarsa. Ta haka, za ka kasance ka yanke hukunci kan tambayar cikin gaggawa.

Possessing spontaniety is to issue judgements on matters promptly, based on a very quick understanding. As an example, when somebody asks, “Where are you from?” you understand promptly his aim from the question and what lies behind his question. Thus, you would have judged on the question promptly.

Haka kuma, a irin wannan yanayi, kun yi amfani da sanin-kai-tsaye (spontaneity). Bisa wannan sanin-kai-tsaye, zaku iya bayar da amsar da ake bukata a irin wannan yanayi. A wani misali kuma, idan kun ji labarin ziyarar wani jami'i zuwa wata kasa, to za ku fahimci manufar ziyarar nan take daga jin wannan labari. Don haka, ana iya cewa kuna da sanin-kai-tsaye. Bisa wannan sanin-kai-tsaye, sai ku dauki matakan da suka dace a kan lamarin. Haka nan, idan wata ziyara da ba a zata ba ta ba ku mamaki, za ku iya fahimtar dalilin ziyarar nan take. Don haka, za ku kasance da sanin-kai-tsaye; bisa sanin-kai-tsaye kuma, za ku iya daukar matakan da suka dace da wannan saurin fahimta.

In such a case, you have used spontaniety. Based on this spontaniety, you can give the answer required in such a situation. As another example, when you hear of the visit of an official to a country, then you will promptly understand the aim of the visit from hearing this news. Thus, you can be said to have spontaniety. Based on this spontaniety, you take the necessary measures in this regard. Also, when you are surprised by an unexpected visit, you can promptly understand the reason for this. Thus, you would have spontaniety; based on spontaniety you can take the measures that conform to this quick understanding.

Ba tare da la'akari da ma'anar harshe ta badeehah ko badaahah ba, a cikin wannan mahallin tana nufin hukunci na halitta ko na asali da fahimta ta halitta ko ta asali. Ana kiranta ta halitta ko ta asali ne saboda ba ta buƙatar tunani mai zurfi da bincike sosai. Maimakon haka, tana zuwa ba zato ba tsammani kuma ta atomatik. Kamar dai jin labari ko tambaya ko abin mamaki da kansa ya samar da duk abin da ake buƙata don fahimta ko tunani, don haka ana iya yanke hukunci nan take. Saboda haka, saurin ra'ayi ko yanke hukunci cikin sauri ba ya dacewa da tunani a hankali, amma ba ya saɓawa da tunani mai zurfi ko mai haske. Wannan saboda abin da ke da muhimmanci shi ne saurin tunani, ba tushensa ba. Misali, a cikin tambayar, "Daga ina kake?", kana tunani cikin sauri game da wanda ya yi tambayar, salon kalmomin tambayar, da kuma yanayin da aka yi ta. Daga nan kana gano manufar tambayar. Wannan tunani mai zurfi ne, domin ba abu ne mai sauƙi ba a yi tunani game da tambayar, mai tambayar, da yanayin da tambayar ta faru. Yana da wuya a tabbatar da manufar wannan tambaya. Don haka, wannan saurin ra'ayi yana fitowa ne daga zurfin tunani. A misalin jin labarin ziyarar wani jami'i, kana tunani cikin sauri game da bakon, ƙasar da yake wakilta, abin da ya faru kafin wannan ziyara, da abin da zai biyo baya daga cikinta. Daga wannan kana gano manufar ziyarar. Wannan tunani ne mai haske, domin ka yi tunanin al'amuran da suka kewaye lamarin da abin da ke da alaƙa da shi; sannan ka yanke hukunci. Don haka saurin ra'ayi a nan ya fito ne daga tunani mai haske.

Regardless of the linguistic meaning of the badeehah or badaahah, it means, in this context, the natural or innate judgement and the natural or innate understanding. It is said to be natural or innate because it does not need deliberateness and close examination. It rather comes spontaneously and in an automatic way. It is as if just hearing the news or the question or the surprise had provided, by itself, everything required for understanding or thinking, so judgement can be issued instantly. Therefore, spontaniety or quick judgement is incompatible with slow thinking, though it is not incompatible with deep or enlightened thinking. This is because what matters is speed of thought, not the source. So, in the example of the question, “where are you from?” you think quickly about the questioner, the wording of the question and also the context of the question, thus you deduce the aim of the question. This thinking is deep, because it is not easy to think about the question, the questioner and the context in which the question came. It is difficult to ascertain the purpose of this question. Thus, this spontaniety comes from deep thinking. In the example of hearing of the visit of an official, you think quickly about the visitor, the state he represents, what took place before this visit and what will result from it. From this you deduce the aim of this visit. This is enlightened thinking because you thought of the matters that surrounded the event and what relates to it; then you issued the judgement. So, spontaniety here came from enlightened thinking.

Saboda haka, saurin aiki (spontaneity) wajibi ne domin samun nasara a harkar rayuwa. Idan ilimi da tunani da kansu, tare da shiri, ƙirƙira da himma, kasuwanci da noma da sauran al'amura, duk don samun nasara a harkar rayuwa ne, to waɗannan al'amura da rayuwa kanta ba su da amfani idan ba a cimma su da saurin aiki ba. Saboda haka, ɗaya daga cikin abubuwan da jihohi, al'ummomi da ƙasashe ke kula da su, a gwagwarmayarsu da abokan gābansu, shi ne jefa abokan gābansu cikin shanyewar ayyukansu. Babu abin da ya fi haɗari kamar rashin saurin aiki a wannan fanni. Saboda haka, jihohi, al'ummomi da ƙasashe suna kula wajen kwace saurin aiki daga abokin gābansu, domin su jefa shi cikin shanyewa, su sa ya rasa iyawar yin aiki mai amfani, da kuma ya rasa damammaki ɗaya bayan ɗaya. Daga nan sai ya zama abu mai sauƙi a hallaka abokin gāba, a mallake shi da mamaye shi, a kuma ƙara tasiri a kan yankunansa. Ko da yake Yammacin duniya ya fara mamayar al'adu a kan ƙasashen Musulunci da 'yan ƙasar Musulunci, sai bayan ya riga ya ƙara iko a kansu, ya fara ta hanyar jan hankalinsu a tunani da hasashe. Wannan an yi nufin a sa su rasa saurin aiki, su shagaltar da su da tunani. Nasararsa a haka ba ta da kamarta, har Musulmi suka kusan shanye. Dukan mutane sun nutse cikin tuntuɓe, tunani da jira, har suka kasa a harkar rayuwa; ma ba su iya kawar da ikon mulkin mallaka da tasirinsa ba, duk da juyin-juya-hali da yaƙe-yaƙen da suka shiga da shi. Kowannensu, a kowace matsala, ƙarama ko babba, sai ya fara komawa ga tunani da hasashe, har lokaci ya wuce, mafarin da ke akwai ya ɓace. Damammaki da yawa sun ɓace ba tare da an kama su ba. Don haka suka rasa sauyawa cikin sauri daga wani yanayi zuwa wani, har suka nutse cikin falsafolin "atomatik" (al-falsafah al-aaliyyah). Sun shiga cikinsu, har lamarin ya zama mai rikitarwa a gare su, suka rasa tsabta saboda damuwarsu game da falsafar da ke tafiya ta atomatik. Lallai akwai al'amuran da ke buƙatar a yi musu falsafa, waɗanda ba sauƙaƙan ba ne, sai zurfafa, kamar nahda (farfaɗowa), tahreer ('yantar da al'umma), dabarun siyasa da na soja da makamantansu. Dole ne a yi wa waɗannan al'amura falsafa da nazari mai zurfi, ba tare da an gamsu da sifofinsu na zahiri kawai ba.

Therefore, spontaniety is necessary for success in the course of life. If education and thinking themselves, together with preparation, invention and industry, trading and farming and other matters are for the sake of success in the course of life, then these matters and life itself are pointless if not accomplished with spontaniety. Therefore, one of the matters that the states, peoples and nations pay attention to, in their struggle against their enemies, is to cause paralysis in their actions. There is nothing more dangerous than spontaniety in this matter. Therefore, the states, peoples and nations take care in removing spontaniety from their enemy so as to cause him paralysis and cause him to lose the ability to be productive in work, as well as to miss the opportunities one after the other. It then becomes easy to destroy the enemy, colonise and dominate him, extending influence over his territories. Though the West started the cultural invasion of the Islamic countries and the citizens of the Islamic State, only after it had already extended its authority over it, it started by seducing them in mind and thinking. This aimed to make them lose spontaniety and preoccupy them with thinking. Its success in that was unmatched until they, the Muslims, were almost paralysed. All the people were engrossed in deliberation, pondering and waiting, until they failed in the course of life; they even failed in removing the authority of imperialism and its influence, despite the revolutions and wars they entered against it. Each one of them, in every small or big problem, started to resort to pondering and thinking, until the time passed and the available opportunity was lost. Many opportunities were lost without being seized. So they missed the quick transfer from a situation to another until they immersed themselves in the “automatic” philosophies (al-falsafah al-aaliyyah). They were engaged in them, so that the matter became obscure to them and they lost clarity because of their concern about the automatic philosophies. Indeed, there are matters that need to be philosophised, which are not the simple ones but the deep ones, such as revival (nahdah), liberation (tahreer), the political and military manoeuvres and the like. These matters must be philosophised and studied in depth, without being satisfied with their apparent forms.

Duk da haka, a al'amuran bayyanannu waɗanda ba sa buƙatar tunani, yin falsafa a cikinsu yana ƙara musu rikici da rashin bayyana, kamar kujera, kofi, faranti da makamantansu. Ga waɗannan abubuwa da al'amura, ba daidai ba ne a yi tunani da yin falsafa a kansu; a maimakon haka, ana ɗaukar su yadda suke, da zarar an ambaci su ko sunayensu. Wannan shi ake kira falsafar kai tsaye (alfalsafah al-aaliyyah). Falsafar kai tsaye, ko tunani na kai tsaye, shi ne yin falsafa a kan abu bayyananne, wanda babu abin da ke ɓoye a cikinsa; irin wannan abu ba a fahimtarsa sai ta hanyar ambaton sunansa. Don haka kujera kujera ce. Idan ka yi falsafa a kanta ko ka yi tunani a kanta, za ta ƙara shiga duhu, kuma ba za ka iya fahimtarta ba. Duk yawan da ka yi falsafa a kan batu, to, haka za ka ƙara nutsewa cikin rashin bayyana. Yammacin duniya ya yabi hankali, tunani, lura, nazari da lissafi da makamantansu, har muka rasa yanayin halitta da ɗabi'a ta kai tsaye. Mun ma wuce haka zuwa falsafar kai tsaye. An ce wa wasu mutane: "Ku aiwatar da wani aiki; me ya sa ba ku yi kasada ba?" Kasada tana nufin aiwatar da aiki ba tare da fara yin lissafi ba. Duk da haka, waɗannan mutane sun yi falsafa a kan kasada ta hanyar falsafar kai tsaye. Sai suka ce: "Ba mu shiga aikin kasada marar tunani ba; a maimakon haka, muna shirye mu shiga aikin da aka lissafa ko aka yi nazari a kansa." Wannan magana falsafa ce a kan aikin kasada, wacce wata irin falsafar kai tsaye ce. Wannan saboda idan aikin an lissafa shi kuma an yi nazari a kansa, to, ba zai zama kasada ba. Don haka yunƙurin yin falsafa a kan kasada ya canja ma'anarta, ya cire ta daga hakikanin ta. Saboda haka, idan mutane da kansu suka fara bin falsafar kai tsaye, to yanayin halitta da ɗabi'a ta kai tsaye za ta yi nisa da su.

However, with the clear matters that do not need thinking, trying to philosophise in them only increases their ambiguity and vagueness, such as a chair, cup, plate and the like. With these matters and things, it is not correct to think and philosophise about them; they are rather taken as they are, once they or their names were mentioned. This is what is called the automatic philosophy (alfalsafah al-aaliyyah) The automatic philosophising or the automatic thinking thus is the philosophising of the apparent object, of which nothing is hidden; this thing is not understood except by mentioning its name. So the chair is a chair. If you philosophised it or thought about it, it would increase in obscurity and you would become unable to understand it. The more you philosophise the subject, the more you will plummet into vagueness. The West praised the mind, thinking, deliberation, study and calculation and the like until we lost spontaniety. We even went beyond that to the automatic philosophising. It was said to some people; “carry out a venture; why do you not undertake a risk?” Risk means to carry out an action without first making calculation. However, these people philosophised the risk in a form of automatic philosophy. So they said; ‘we do not undertake a reckless venture; we are rather ready to undertake a calculated or studied venture.’ This statement is philosophising the venture, which is a form of automatic philosophy. This is because if the venture was calculated and studied, it would not then be a venture. Thus the attempt to philosophise the venture changed its concept and removed it from its reality. So if the people by themselves started to follow the automatic philosophy, then spontaniety will be far from them.

Abu na biyu, menene hakikanin aikinsa a zahiri? Duk da cewa ma'anarsa, ko sanin abin da yake, yana jagorantar zuwa ga hakikanin aikinsa a zahiri; amma wannan ya bambanta da hakikanin kansa. Idan, misali, ka firgita da wani al'amari da ke bukatar ka tantance matsayinka game da shi, to a wannan yanayi kwatsam ya bayyana a fili, amma ba shi ne kwatsam kansa ba. Wannan saboda a cikin kwatsam kana bukatar ka yanke hukunci a kansa da sauri kuma cikin gaggawa, ta yadda wannan matsayi zai tantance matakan da za a dauka game da wannan firgici. Misali, firgici a kan tambaya da ba ka yi tsammani ba, ko samun abokin gaba a wurin da ba ka zata ba, ko wata matsala da ba ka yi tsammanin afkuwarta ba. Firgici ko hakikanin al'amarin shi ne abin da aiki ko kwatsam ya shafa, amma ba shi ne kwatsam kansa ba. Abu na uku shi ne bayar da misalai game da wadannan biyu daga rayuwa, game da hakikanin da kwatsam ya faru a cikinsa da kuma kwatsam kansa. Dangane da misalan matakan da ake dauka a irin wadannan yanayi, duk da cewa suna da amfani ba su wajaba ba. Wannan saboda matakai na iya bambanta da bambancin hakikanai, ko da bambancin kwatsam a cikin al'amari guda.

Secondly, what is its practical reality? Although its definition or knowing what it is guides to its practical reality; but this is different from the reality. When you are, for example, surprised with a matter that requires you to determine your position towards it, then in this case spontaniety is quite evident, but it is not spontaniety. This is because in spontaniety you need to issue a judgement regarding it swiftly and very quickly, in a way that this position determines the measures that have to be taken towards this surprise. For example the surprise at a question that you did not anticipate, or finding an enemy in a place you did not expect, or of a problem you did not expect to occur. The surprise or the reality is the subject of action or spontaniety, but it is not spontaniety itself. The third matter is to provide examples about these two from life, about the reality in which spontaniety took place and about spontaniety itself. As for examples of measures taken in such cases, though they are beneficial they are not necessary. This is because the measures can vary with varying realities, or with the spontaniety in the same issue.

Bayan fahimtar bambanci tsakanin rashin tsari da tunani, wajibi ne a san yadda ake farkar da ruhin rashin tsari a cikin mutane, watau yadda ake bunkasa ruhin rashin tsari a tsakanin jama'a. Wannan ya fi shafar wadanda ba su da shi. Amsar wannan batu ta dogara ne akan cewa mutane iri biyu ne. Na farko, akwai mutanen binciken kimiyya da wadanda suke kamarsu. Aikin wadannan mutane shi ne shiga cikin tunani, kamar masu binciken kimiyya da 'yan siyasa marasa al'ada. Na biyu, akwai talakawa, watau wadanda ba na nau'i na farko ba, ko sun samu ilimi ko ba su samu ba, da kuma 'yan siyasa na al'ada. Wannan saboda asalin aikin mutane a cikin Ummah shi ne ko dai tunani ko ayyukan zahiri, babu wani abu na uku tare da su. Matsayin kowane daga cikin wadannan nau'i biyu ya bambanta da na dayan. Don haka aikin da ake yi da kowane nau'i ya kamata ya bambanta, ta fuskar farkar da ruhin rashin tsari a cikinsa ko bunkasa shi a cikinsa. Wannan saboda wanda ya saba da tunani ya bambanta da wanda tunani sabon abu ne a gare shi. Don haka aiki zai bambanta da su. Game da talakawa, hada da 'yan siyasa na al'ada, aikin farkar da ruhin rashin tsari a cikinsu ya fi sauki fiye da wadanda asalin aikinsu tunani ne. Wannan saboda tunani sabon abu ne a wurinsu, ba asalinsu ba.

After understanding the difference between spontaniety and thinking, it is necessary to know how to initiate spontaniety in people, i.e. how to develop spontaniety in the people. This is particularly the case with those who do not have spontaniety. The answer to this matter depends on the fact that people are of two types. Firstly, there are the people of scientific research and their like. The task of these people is the involvement in thinking, such as the people of scientific research and the non-conventional politicians. Secondly, there are ordinary people, i.e. other than the first type, whether they were educated or not, as well as the conventional politicians. This is because the original task of the people in the Ummah is either thinking or material actions, without the presence of something else. The position of each of these two types differs to the other. Thus the action with each type should be different, regarding initiating spontaniety with it or developing spontaniety with it. This is because the one who is used to thinking is different from the one for whom thinking is new. Therefore, the work will vary with them. As for the ordinary people, including the conventional politicians, the work towards initiating spontaniety in them is easier than with those whose original task is thinking. This is because with these people the thinking is new and not original.

Tun da yake su masu tunani ne ta dabi'a, domin mutum halitta ce mai tunani, aikin da ake yi da su shi ne kawai horarwa, watau kafa al'adar yin tunani ba tare da shiri ba. Ta haka zai zama abu na dabi'a, har ma a cikin aikinsu na yau da kullum. Misali, ma'aikatan kafinta, masu gini, ma'aikata, masu sana'o'i, manoma, talakawa da makamantansu, duk suna bukatar a ba su misalai daga aikinsu ko sana'arsu da za su iya danganta su da su. Sannan ana kara ci gaba da tsarin a hankali ta hanyar misalai masu sarkakiya, ana ba su ta hanyar maimaitawa. Wannan zai sa yin tunani ba tare da shiri ba ya zama al'ada da abu na dabi'a a gare su. Misali, a ce musu: "Idan ka fuskanci wani abin mamaki a aikinka, ta yaya kake warware shi?" Idan amsar ta kasance daidai sau da yawa, to zai zama sauki a koma ga tambayoyi masu sarkakiya. Idan an ba da amsa guda daya kawai, daidai ko kuskure, amma ba a maimaita ta ba, to sai a yarda da shi game da amsar daidai domin a maimaita ta, ko kuma a gyara amsar kuskuren domin kada a sake maimaita ta. Ana ci gaba da wannan maimaitawa har sai al'amarin ya tabbata, sannan a koma aiki kan misalai masu sarkakiya. Tambayoyi game da wata matsala ta kwatsam ba lallai ba ne su kasance da baki kawai; suna iya kasancewa cikin misali ko rubutu. Abin da ke da muhimmanci shi ne horarwa ta hanyar gabatar da tunani ga mutane gaba daya, da kuma kaucewa horar da su a matsayin daidaikun mutane. Duk abin da ke haifar da horarwa ta gama-gari ko gabatar da tunani ga mutane ya kamata a bi shi, ko a rubuce, kamar takardun talla, littattafai, wasiku, kananan littattafai da makamantansu, ko kuma da baki, kamar magana, jawabai, tattaunawa, shawarwari, umarni da makamantansu. Dukan wadannan nau'ikan biyu suna ba da damar gabatar da tunani ga mutane da horarwa ta gama-gari. Abin da ke da muhimmanci a cikin wannan shi ne batun magana ko batun rubutu, wanda ya kamata a yi tunani a kansa, sannan a aiwatar da aiki bisa wannan tunani. Babu shakka, ya kamata ya zama tunanin da ba ya bukatar muhawara tsakanin mai gabatarwa da mutane. Yana da kyau ya zama abu ne wanda babu shakka a cikinsa ga dukkan biyun, wato ya zama ra'ayi ne sananne (wato a fahimce shi sosai), ba kawai tunani ba. Wannan saboda manufar ba ita ce shawo kan mutum ya yarda da tunanin ba. Manufar ita ce a ga yadda mutum yake aiki, da kuma yadda yake karɓar tunani wanda ta hanyarsa yake magance matsaloli da warware su. Don haka, hanyar da mutum yake aiki da ita da kuma yadda yake karɓar tunani, su ne abin da ake magancewa. Wato, su ne abin da ko ta hanyarsa ake sanin ma'anar daidai ko ma'anar kuskure. Tare da wannan kuma akwai maimaitawa, tsayawa, taimakon maimaitawa, sannan a koma ga tambayoyi masu wahala da sarkakiya. Talakawa ba sa buƙatar a fara sanya ƙwazon kai-tsaye a cikinsu sai dai ta hanyar mai da shi al'ada ko dabi'a a gare su. Sannan kwazon kai-tsaye zai kasance a cikin mutane. Yana da kyau tunanin ya zama cikakke kuma bayyananne, ba mai duhu ko rashin ma'ana ba, kamar tambayar, "Idan ka fuskanci matsala, ta yaya kake warware ta?" Maimakon haka, sai a ce wa manoma, misali, "Idan babu ruwan sama, kuma ba ka iya yin ban ruwa na zamani ba, me kake yi game da amfanin gonarka?" Idan ya amsa da sauri, to yana da kwazon kai-tsaye. Idan bai amsa ba, ko ya amsa a hankali amma bayan ya yi nazari, to babu kwazon kai-tsaye a gare shi. Wannan cikakken bayani a cikin tambaya shi ne abin da ya fi dacewa da irin waɗannan mutane. Amma ga talakawa na yau da kullum, ba shi da muhimmanci sosai, domin mutane suna karɓar al'amura ba tare da sarkakiya ba, kuma suna fahimtar abin da za su iya daga abubuwan da ba a bayyana su ba ko masu rikitarwa. Don haka abin da ke da muhimmanci shi ne amsarsu ko bin diddigin amsarsu. Saboda haka, babu wata matsala wajen daidaita mutane zuwa ga kwazon kai-tsaye da kuma samar da shi a cikinsu.

Since they are thinkers innately, for man is a thinking creature, the task with them is simply habituation, i.e. to initiate the habit of spontaniety. So it becomes a natural process, even in their normal work. For example, the carpenters, the masons, the labourers, the craftsmen, the farmers, the simple people and their like, all need to be given examples from their work or profession to which they can relate. Then the process is gradually increased in them through more complicated examples, given in a repetitive way. This would make spontaniety in them habitual and natural. It is, for example, said to them, “if you faced a surprise in your work, how do you solve it?” If the answer were correct many times, then it would become easy to move to more complicated questions. If only one answer was given, right or wrong, but was not repeated, then one needs to agree with him about the right answer so that it is repeated, or to correct the wrong answer so that it is not repeated. This repetition is continued until the matter becomes sound and then the task is carried out related to more complicated examples. Questions about a sudden problem need not always be verbal; it could rather be in illustration or writing. What matters is the training through presenting thoughts to the people collectively and to avoid training them as individuals. Everything that produces collective training or presentation of thoughts to the people should be followed, whether this is in a written form, such as leaflets, books, letters, and booklets and the like, or it is verbal, like talking, speeches, conversation, advice, direction and the like. Both of these two forms allow presentation of thoughts to the people and collective training. What matters in this is the subject of talking or the subject of writing, where it should be thought, and then action in accordance with this thought. Undoubtedly, it should be a thought that is not subject to argument between the presenter and the people. It should rather be indisputably correct for both of them. In other words it should be a concept (i.e. well understood) and not merely a thought. This is because the aim is not to convince of the thought. It is rather to see how one acts, and how one takes the thoughts by which one treats and solves the problems. Thus, the way according to which one acts and the manner by which one takes the thoughts is the subject of treatment. In other words, it is the matter about which or through which the sense of correctness or the sense of error is known. Along with this is the repetition, pausing, help on repetition, then moving to more difficult and complicated questions. The common people do not need the initiation of spontaniety in them except by making it a habit or natural for them. Then spontaniety will exist in the people. It is preferable that the thought is detailed and defined, not obscure or vague - such as asking, “If you faced a problem, how do you solve it?” Instead it is said to the farmers, for example, “if there was no rain, and you can not undertake industrial irrigation, what do you do regarding your crops?” If he answered quickly, then he has spontaniety. If he did not answer, or answered slowly but after study, then he has no spontaniety. This detail in the question is preferable with such people. But with the ordinary people, it is not important because the people take the matters without complication and they understand what they can of the ambiguous and the vague. So what matters is their answer or the follow up of their answer. Therefore, there is no difficulty in customizing the people to spontaniety and in creating it in them.

Mun taɓa faɗa a baya cewa, ƙirƙirar hanzari (spontaneity) ga waɗanda ke yin aikin jiki, waɗanda su ne mafi yawan mutane ko al'umma, ana yinsa ne ta hanyar horar da jama'a baki ɗaya. Wato ta hanyar tada tunanin da ke haifar da shi, kamar tambayar mutum game da abin da yake yi, ko dalilin da ya ba shi mamaki. Wannan kuwa yana tare da irin waɗannan tambayoyi. Amma ƙirƙirar hanzari ga waɗanda ke aiki da tunani, kamar malamai da masu siyasar akida, abu ne mai sauƙi. Ana yinsa ne kawai ta hanyar ƙarfafa su su yi amfani da hanzari. Ko da yake hanzari na ɗaya daga cikin al'amura masu zurfi, waɗanda ya dace a sa falsafa da tunani a cikinsu, duk da haka yana cikin al'amura na yau da kullum, wato yana cikin falsafar yau da kullum. Saboda haka, ya isa a nemi hakan haka, wato a ce wa masu aiki da tunani cewa wajibi ne su kasance da hanzari. Sai su fahimci daga kalmar hanzari abin da take nufi da abin da take, ba tare da buƙatar shiga cikin cikakkun bayanai ko amsa tambayoyi ba, ko ma buƙatar bayyana ma'anar hanzari. Wannan saboda waɗannan mutane suna aiki da tunani kuma a cikinsa. Tun da yawancin aikinsu yana cikin tunani, ilimi da sani, sun saba da hakan; don haka yana bayyana a cikinsu saboda wannan al'adar ta dogara ga tunani wajen warware kowace matsala. Saboda haka jinkirin tunani, ko tunani a hankali wanda ke buƙatar nazari, bincike da lissafi, yakan bayyana a cikinsu sau da yawa. Idan aka ce musu wajibi ne su kasance da hanzari, sai su yi gaggawar tunani, kuma ta haka hanzari zai ci gaba da bunƙasa a cikinsu sakamakon wannan saurin tunani.

We said before that initiating spontaniety with those who carry out physical work, who are the great majority of the people or the nation, is by collective training. In other words, it is by initiating the thoughts that initiate it, such as asking a man about what he does or why a surprise occurred to him? This is beside similar questions. Initiating it with those who work with thought, such as the teachers and the ideological politicians, is easy. It is simply done by urging them to use spontaniety. Though spontaniety is one of the profound matters, in which it is valid to involve philosophy and thinking, nevertheless it is at the same time, of the routine matters, i.e. it falls within the routine philosophy. Therefore, it is enough to be requested as such, i.e. it is said to those who work with thought that it is necessary that they have spontaniety. Then they would understand from spontaniety what it means and what it is, without the need for entering into the details or answering to questions, or even the need for explaining the meaning of spontaniety. This is because these people work with and in thought. Due to the fact that much of their work is in thought, science and knowledge, they become used to that; so it manifests in them due to this habit of resorting to thinking for solving every problem. Therefore, slowness of thinking or slow thinking that requires study, scrutiny and calculation, manifests often in them. If it said to them, it is necessary that they have spontaniety, they hasten in thinking and thus spontaniety develops with them from this speed in thinking.

Saboda haka, ya isa kawai a ƙarfafa waɗanda ke aiki a cikin tunani su zama masu saurin tunani. Ana yin haka ta hanyar gaya musu cewa dole ne su kasance da saurin fahimta (spontaneity). Ta haka ne saurin fahimta ke samuwa a cikin irin waɗannan mutane masu aiki da tunani, kamar malamai da 'yan siyasar akida da makamantansu, ta hanyar kiran su su yi amfani da saurin fahimta. A takaice, ya isa a gaya musu cewa dole ne su kasance da saurin fahimta, domin saurin fahimta ya wanzu. Ba sa buƙatar wahala mai yawa ko abubuwa sababbi. Maimakon haka, suna aiki ne a cikin tunani kuma da tunani, don haka ba sa buƙatar wani abu. Saboda suna yin wannan aiki kuma aikinsu ne na yau da kullum, sai su ci gaba, ta hanyar al'ada da horo, da halayyar tunani ko siffar jinkirin tunani. Don haka sai su ce game da duk abin da aka gabatar musu, "wannan yana buƙatar nazari da bincike da bincike sosai," ko da yake ba haka lamarin yake ba. Domin su saba da saurin tunani, kuma su bambance tsakanin abin da ke buƙatar nazari da abin da ba ya buƙata, ana tambayar su su kasance da saurin tunani, watau ana roƙon su su kasance da saurin fahimta. Saurin tunani kansa shi ne saurin fahimta. Wannan saurin tunani, idan wani shinge bai hana shi ba, zai haifar da hukunci a kan lamarin nan take da sauri.

Therefore, it is enough merely to encourage those who work in thought to have quick thinking. This is done by saying to them that they must have spontaniety. Thus, spontaniety is created in such people who work with and in thought, like the teachers and the ideological politicians and their like, by urging them to use spontaniety. In other words, it is enough to tell them that they must have spontaniety, for spontaniety to exist. They do not need much difficulty or new matters. They rather work in and with thought, so they do not need anything else. It is because they practice this work and it is their daily work, so they develop, due to the habit and training, the attribute of thinking or the characteristic of slow thinking. Thus, they say about everything presented to them, “this requires study and examination and investigation,” though it might not be the case. In order that they become used to quick thinking and they distinguish between that which needs study and that which does not need study, they are asked to have quick thinking, i.e. they are requested to have spontaniety. Quick thinking itself is spontaniety. This quick thinking, if not obstructed by a barrier, would produce, immediately, the judgement on the matter quickly.