Bin da ake ci gaba da shi yana ƙarfafa saurin tunani ko kuma yana kai ga gaggawa wajen tunani.

Pursuance initiates quick thinking or leads to speed in thinking.

Saurin tunani shi ne ke haifar da yanayin rashin shiri ko kwatsam. Sai dai, kwatsam da kanta wani al'amari ne da ke bukatar a yi nazari a kansa.

Speed of thinking is what initiates spontaniety. However, spontaniety is a matter that demands consideration by itself.

Ba tare da la'akari da tsawon lokacin bin al'amari da daidaitarsa ba, ko kuma yadda tunani yake da sauri, ba zai amfana da komai ba a kowane yanayi na kwaikwayo, sai dai idan ya kasance na kansa ne kuma yana tsaye da kansa. Hujja a kan haka ita ce lamarin Umar bin al-Khattab.

Regardless of the duration of pursuance and its constancy, regardless of how quick the thinking is, spontaniety will be of no use in any simulated scenario, unless it was of its own and stands by itself. Evidence for this is the incident of Omar bin al-Khattab.

Babu shakka Umar bin al-Khattab yana da saurin tunani da kuma sauri wajen mayar da martani, amma ya rasa wannan a cikin lamarin korafin matar kan mijinta. Umar bin al-Khattab bai nuna saurin fahimta ba lokacin da matar ta yi korafi game da mijinta cewa yana tsayawa cikin sallah a dare yana kuma azumi da rana, har ya sakaci da haƙƙoƙin aurensa. Umar bin al-Khattab bai fahimci wannan korafi ba; a maimakon haka ya yi zaton tana yabon mijinta. Amma ɗaya daga cikin waɗanda ke wurin yana da saurin fahimta, don ya gane korafinta. Har ma ya fahimci cewa ta ci gaba da korafin. Kasancewar wani a cikin wannan lamari ya fi Umar bin al-Khattab saurin fahimta, yana nufin cewa saurin mayar da martani a wani al'amari guda ɗaya ko a wani takamaiman lamari yana tsaye daban da sauran al'amura, kuma ya dogara ne da ikon mutum na fahimtar abubuwa da lamura. Saboda haka, ci gaba da bibiya yana haifar da ra'ayin saurin mayar da martani, amma ba saurin mayar da martani kansa ba. Saurin mayar da martani yana da alaƙa da saurin tunani, da saurin fahimtar al'amari ko lamari, tare da kasancewar ra'ayin saurin mayar da martani a matsayin halayen mutum. Don haka ayyuka, kamar saurin tunani, da ra'ayoyi, kamar bibiya, abubuwa ne kawai da ke motsa samuwar saurin mayar da martani. Amma saurin mayar da martani dole ne ya zo da kansa. Tun da muna magana game da saurin mayar da martani, dole ne ya kasance na kansa a cikin mutane da kuma cikin mutum ɗaya. Ra'ayinsa ne ke kawo amfanin sa ko ya shirya mutum don samunsa. Saurin mayar da martani yana wanzuwa ko ba ya wanzuwa gwargwadon yanayi da halin da ake ciki, da salon magana, ko salon lamari ko furuci. Umar bin al-Khattab bai lura cewa furucin matar game da mijinta a gare shi a matsayin Ameer al-Mu'mineen korafi ne game da sakacin mijinta ba. Rashin fahimtarsa game da wannan ne ya hana shi samun saurin mayar da martani. Wannan rashin lura ba yana nufin cewa mai hidima yana da saurin amsawa fiye da Amirul Mu'mineen, Umar bin al-Khattab koyaushe ba. Wannan saboda lura da wannan mutum yake yi a wani al'amari na iya zama fiye da na Umar bin al-Khattab. Don haka yanayi ne na musamman ke haifar da saurin amsawa, ba ya nuna matakin hankali. Saurin amsawa ba ya fitowa daga mutumin da ba shi da shi a matsayin ra'ayi. Amma domin ya fito daga wanda yake da shi a matsayin ra'ayi, wajibi ne a lura da wasu al'amura da yanayi a cikin wannan lamari na musamman. Saboda haka, saurin amsawa a cikin lamari guda ɗaya ba shaida ce ta kasancewarsa ga wanda ya fito daga gare shi ta hanya ta kwatsam da ta halitta ba, duk da cewa wajibi ne ra'ayinsa ya kasance a cikinsa. Don haka, aikin shi ne yin ƙoƙari wajen samar da saurin amsawa a cikin mutane ta hanyar samar da ra'ayinsa. Aikin da muka tattauna don samar da saurin amsawa shi ne kawai samar da ra'ayinsa, ko shirin samunsa, ba samar da saurin amsawan kansa ba. Saboda haka, ba gaskiya ba ne a ce lura da wani al'amari ɗaya daga cikin abubuwan saurin amsawa ne; a maimakon haka shi ne tushe. Wannan ba gaskiya ba ne domin wannan abu ne na lokaci-lokaci kuma yana iya samar da saurin amsawa ko kuma bai samar ba. Tushen shi ne samar da shiri a cikinsu, ba samar da saurin amsawan kansa ba.

Undoubtedly Omar bin al-Khattab was usually of quick thinking and had spontaniety. However, he lacked them in the incident of the woman’s complaint against her husband. Omar bin al-Khattab did not have spontaniety when the woman complained about her husband that he stood the night in prayer and fasted the day, making him negligent of his marital rights. Omar bin al-Khattab did not understand this complaint; he rather believed that she was praising her husband. But one of the attendants was quick-witted, as he understood her complaint. He even understood that she persisted in the complaint. The fact that somebody, in this incident, was more quick-witted than Omar bin al-Khattab, means that spontaniety in a single matter or in a specific incident is separate from other matters and depends on one’s capability to understand the events and incidents. Therefore, pursuance creates the concept of spontaniety, but not spontaniety itself. Spontaniety is related to quick thinking, quick understanding of the matter or the incident, together with the presence of the concept of spontaniety being a characteristic of the person. Thus the actions, like quick thinking, and the concepts, like pursuance, are only stimulators to create spontaniety. As for spontaniety, it must come by itself. Since we talk about spontaniety, it must be of its own in the people and in the individual. Its concept is what brings about its benefits or creates the readiness for it. Spontaniety either exists or does not exist according to the circumstances and situations, the form of the speech, or the form of the incident or the statement. Omar bin al- Khattab did not notice that the statement of the woman about her husband to him as Ameer al-Mu’mineen was a complaint about her husband’s negligence. The Ameer al-Mu’mineen’s lack of understanding of this prevented him from having spontaniety. This lack of observance does not mean that the attendant always had more spontaniety than the Ameer al-Mu’mineen, Omar bin al- Khattab. This is because the observance of this man in one matter might be more than Omar bin al-Khattab’s. So it is a specific situation that produces spontaniety, it doesn’t indicate the level of intelligence. So spontaniety does not come about with a person who does not carry it as a concept. But in order to come about from the one with whom it is a concept, it is necessary to notice certain matters and situations in the specific incident. Therefore, spontaniety in the single incident is not an evidence of its presence with the one from whom it came in a spontaneous and natural way, though it is necessary that its concept exist in him. Thus, the subject is to work to create spontaniety in the people by creating its concept. The work that we have discussed to create spontaniety was only to create its concept, or the readiness for it, not to create spontaniety itself. Therefore, it is not true to say that observing a particular matter is one of the subjects of spontaniety; it is rather the basis. This is not true because this is incidental and it may or may not create spontaniety. The basis is creating the readiness in them and not creating spontaniety itself.

Abin da ke damunmu ba kawai rashin ɗabi'ar nan ta gaggawar amsawa (spontaneity) ba ne; a'a, abin da ke damunmu shi ne cikakken rashin ma'anarta da rashin shirin karɓarta. Don haka abin da ya kamata a yi shi ne a ƙirƙiro ma'anarta da kuma shirya mutane su karɓe ta. Bayan haka, lura da abubuwan da ke faruwa, da abubuwan da suka auku da kuma salo su ne za su ƙarfafa samuwarta. Ya kamata a sani cewa ba mu nufin sa wannan ɗabi'a ta bayyana a cikin mutane nan take. Wannan abu, baya ga rashin hankali, ba zai yiwu a cimma shi ba. Saboda haka, ya kamata a ɗauki matakai don ƙirƙiro abin da ke bunƙasa wannan ɗabi'a, ko a shirya ƙasa mai kyau domin ta yi girma, ko a ƙirƙiri ma'anarta da shirin karɓarta. Ta haka ɗabi'ar za ta kasance a cikin mutum mai saurin tunani, kuma samuwarta za ta zama ta halitta. Musulmai a dukkan ƙasashen Musulunci ba su rasa wannan ɗabi'a gaba ɗaya ba. Abin da ya faru shi ne ba su sake samun wani dalili ko ƙasa mai kyau da za ta sa ta yi girma ba. Saboda haka, matakin da ya dace shi ne samar da yanayi mai kyau da shirya ƙasa, wato fara ƙirƙiro ma'anarta da shirin karɓarta.

What we suffer from is not only the loss of spontaniety; rather what we suffer from is the complete absence of its concept and the absence of readiness for it. So the action should be to create its concept and create the readiness for it. After that, the observance, incidents and styles are left to stimulate its creation. It must be known that we do not aim to make spontaniety exist immediately in the people. This is a matter that, besides being unreasonable, is impossible to achieve. Therefore, action should be taken to create that which develops spontaniety, or to create the right soil for growing it, or create its concept or readiness for it. Hence spontaniety exists in the one who is quick-witted and its existence becomes natural. Muslims in all the Islamic countries did not lose spontaniety completely. Rather they have no more incentive for it, or the soil for growing it. So the action is to generate the atmosphere and create the soil, i.e. to initiate its concept and readiness for it.

Gaskiyar abin da yake a zahiri ya wanzu.

The reality of what actually exists.

Abin da ke wanzuwa a zahiri cikin mutane, a matsayinsu na daidaikun mutane, ƙungiyoyi da al'ummomi, shi ne damuwa da tunani a cikin komai, da kuma jinkirin tunani a cikin komai. Mutane suna ganin cewa kowane al'amari yana buƙatar nazari, tunani, tattaunawa da bincike. Wannan yana sa ƙasar da za a iya haifar da ɗabi'a ta kai-tsaye ta zama marar amfani, domin hakan yana sa mutum a hankali ya kauce daga saurin tunani, ya fi son jinkirin tunani, nazari da bincike. Saboda haka, wajibi ne a fita daga wannan hali a ci gaba da saurin tunani, domin ɗabi'ar kai-tsaye ta samu damar wanzuwa. Matukar ba a fita daga jinkirin tunani ba, ba zai yiwu a matsa zuwa kafa ɗabi'ar kai-tsaye ba, ko kuma shirya ƙasa don ɗabi'ar kai-tsaye. Magani ya kamata ya mayar da hankali kan ɗabi'ar kai-tsaye - ba kan ita kanta da yunƙurin ƙirƙirarta ba, sai dai kan shirya ƙasar da take tsiroshi, da samar da ma'anarta da shirin karɓarta.

What actually exists in the people, as individuals, groups and societies, is the preoccupation with thinking in everything and also slow thinking in everything. The people find that every matter needs study, thinking, discussion and examination. This makes the soil in which to create spontaniety infertile, for this makes man gradually move away from quick thinking and makes him prefer slow thinking, study and examination. Therefore, it is necessary to emerge from this reality and proceed in quick thinking, so that spontaniety can exist. Unless coming out of slow thinking occurs, it is not possible to move to establish spontaniety, nor to create the soil for spontaniety. The treatment should be focussed on spontaniety - not on it itself and the attempt at creating it - but rather on creating the soil that grows it, creating its concept and the readiness for it.

Akwai bambanci tsakanin spontaniety kanta da kuma fitowar spontaniety. Spontaniety yana canzawa bisa zamani, ƙungiya ko al'umma. Misali, a zamanin Umar bin al-Khattab, ƙungiyarsa da al'ummarsa (wadda Musulunci ke jagoranta), spontaniety ya wanzu sosai. Ko spontaniety ya fito daga Umar bin al-Khattab, ko kuma daga wasu mutane a cikin ƙungiyarsa, ba shi da muhimmanci. Abin da yake da muhimmanci shi ne cewa ya wanzu. Yanzu muna son mu samar da shi a wannan zamani, a cikin al'ummar Musulmi da kuma cikin al'ummarsu wadda, bayan komai, Musulunci ke jagoranta.

There is a difference between spontaniety itself and the emergence of spontaniety. Spontaniety varies with the age, group or society. For example, in the age of Omar bin al-Khattab, his group and his society (which was directed by Islam), spontaniety existed strongly. Whether spontaniety came from Omar bin al-Khattab, or from some people in his group is not important. What is important is that it existed. We now want to create it in this age, in the Muslim Ummah and in their society that after all is directed by Islam.

Ko wannan daga baya zai kasance tare da shugabanni ko tare da jama'a wani al'amari ne daban. Duk da haka, zai fara ne daga wajen mutane masu hankali, kuma ba kasafai yake fitowa daga wajen wawaye ba.

Whether this later exists with the leaders or with the public is another matter. Nevertheless, it will begin with the intelligent people and it rarely comes from the stupid people.

Wannan maudu'i gaba ɗaya shi ne maganin wani hali, ba ƙirƙirar wani abu daga babu ba. Gaskiyar yanzu ita ce ƙasar tsaurin ra'ayi (spontaniety) ba ta wanzu, don haka manufar ita ce a fara ƙirƙirar ta tukuna. Saboda haka, wajibi ne a fahimci gaskiyar lamari da kuma halin da mutane suke ciki. Sannan a yi maganin wannan gaskiya, wanda zai sa a magance halin mutane. Gaskiyar ita ce akwai tunani a hankali, da kuma ra'ayin nazari da bincike. Wannan kaɗai ya isa ya lalata ra'ayin tsaurin ra'ayi (spontaniety). Saboda haka, wajibi ne a lalata ra'ayin nazari da bincike a yanayinsa na gaba ɗaya. Don haka, ƙasa da yanayi suna buƙatar a fara kai hari a kansu tukuna. Bayan haka, tsaurin ra'ayi zai biyo baya.

This whole subject is the treatment of a situation and not the creation of something out of nothing. The present reality is that the soil of spontaniety does not exist, so the aim is to create it first and foremost. Therefore, it is necessary to understand the reality and understand the situation of the people. Then this reality is treated resulting in the situation of the people being treated. The reality is that there exists slow thinking and also the concept of study and examination. This alone is enough to destroy the concept of spontaniety. Therefore, it is necessary to destroy the concept of study and examination in its general form. Thus, the soil and atmosphere need to be targeted first and foremost. After that spontaniety will follow.

An ƙirƙirar kwatsam (spontaneity) an riga an tattauna ta dangane da ra'ayoyin da suke fara ta. Sai dai, wajibi ne a sami ƙasa da yanayi domin kwatsam. Ko da tunani ya yi yawa, ƙasa da yanayi su ne asali. Waɗannan suna da alaƙa da rai da kallon kowane abu. Ƙasa tana nufin rai ya shirya domin magani kuma ya san haɗarin wannan cuta; yanayi kuwa yana nufin kasancewar ra'ayin jama'a game da hakan. Don haka, batun da ya shafi tushensa shi ne kallon al'amuran rayuwa. Idan kallon ya kasance cewa komai yana buƙatar ra'ayi, nazari da bincike, to kwatsam, watau

The creation of spontaniety has already been discussed in terms of the concepts that initiate it. However, it is necessary to have the soil and atmosphere for spontaniety. No matter how numerous the thoughts may be, the soil and the atmosphere are the origin. These are related to the soul and the outlook towards everything. The soil means the soul is prepared for treatment and is aware of the dangers of this sickness; the atmosphere means the presence of a public opinion about that. Thus, the subject regarding its basis is the outlook towards the matters of life. If the view were that everything needs an opinion, study and examination, then spontaniety, i.e.

Tunani mai sauri, da ba zai wanzu ba kwata-kwata. Saboda haka wajibi ne a fara cire wannan ra'ayi daga zukatan mutane. Wajibi ne a canza wannan ra'ayi gaba daya. Sannan magani ke biyo baya. Don haka asali shi ne tushe, wato babbar mahangar mutum game da al'amuran rayuwa.

quick thinking, would not exist at all. So it is necessary to remove this view firstly from the souls of the people. It is necessary to change this view radically. Then the treatment ensues. So the origin is the soil, which is the basic outlook towards the matters of life.

Wannan ra'ayin dole ne a canza shi, don haka ƙasar za ta wanzu. Canza wannan ra'ayin ba abu ne mai sauƙi ba, domin mutane sun nutse cikin tunani.

This view has to be changed and thus the soil will exist. Changing this view is not easy, for people have become consumed in thinking.

Sun dauka tunani shi ne al'amarin da ke kai ga ra'ayi daidai. Saboda haka tunani ya zama wajibi a gare su. Tunani, ko a hankali ne ko da sauri, shi ne tushe mafi fifiko, ko ma dai tushen da ake fatan samu. Saboda haka, magani bai kamata ya mayar da hankali kan masu tunani ba, domin hakan ya saba wa hakikaninsu kuma ba abin da ake bukata ba ne. Magani ya kamata ya mayar da hankali ne kan irin tunanin, ko ya kasance a hankali ko da sauri. Wannan zai kai ga barin girmama tunani. Ana ƙarfafa tunani, amma ana zarginsa saboda tafiyar hawainiya, wanda hakan ke kai ga jinkirin sakamako. Ta haka magani ke faruwa. Don haka, ba a kamata a kauda zukata daga tunani ba; ya kamata a jagorance su zuwa tunani mai sauri. Ta haka mutum zai samar da ra'ayin al'amari ba tare da shiri ba idan ya samar da tunani mai sauri. Game da ko wannan yana wanzuwa ko a'a, wannan wata matsala ce da ba mu bukatar magance ta, domin ba ita ce abin nazari ba. Don haka, hakikanin matsalar ne ke nuna mana yadda za mu bi hanya wajen samar da tushe, sannan mu samar da yanayi. Hakikanin matsalar shi ne mutane suna daukaka tunani, suna ba shi matsayi mai girma, suna kuma yin imani cewa nazari da bincike wajibi ne. Hakikanin matsalar shi ne nazari da bincike; saboda haka magani ya mayar da hankali kan wannan hakikanin, shi ne maganinsa. Ba daidai ba ne magani ya kasance an mayar da shi kan tunani kansa. Ya kamata ya kasance kan nazari da bincike, domin ba kowace matsala ce ke bukatar nazari da bincike ba. Tunani na atomatik, misali, nazari da bincike na cutar da shi. Kujera, wacce abu ce ta yau da kullum, ba ta bukatar nazari da bincike. Abin da ya kamata a ce game da ita shi ne cewa kujera ce kawai, ba tare da kara wani abu ba. Duk da cewa abu ne da aka ayyana, hakikaninsa yana bayyana ne kawai ta hanyar ambaton sunansa, ba tare da nazari da bincike ba. Abin da aka fada game da tunani na atomatik, haka ake fada game da tunani da dama.

They viewed thinking as the matter that leads to the correct opinion. So, thinking became necessary for them. Thinking, whether it was slow or quick, is the preferable basis, or rather the basis that is hoped for. Therefore, treatment should not be focused on thinkers, for it is contrary to their reality and not what is required. Treatment should rather be focused on the type of thinking, whether it should be slow or quick. This would lead to abandonment of the reverence of thinking. Thinking is encouraged, but it is blameworthy for its slowness, which leads to slowness in results. Thus, the treatment occurs. Thus, souls should not be turned away from thinking; they should rather be directed to quick thinking. In this way one will generate the concept of spontaniety when one generates quick thinking. As for whether it exists or not, this is another issue which we do not need to address, for it is not the subject of study. Thereupon, the reality of the problem dictates to us how to follow the path to create the soil and then to create the atmosphere. The reality of the problem is that people sanctify thinking, they mark it high and believe that study and examination should exist. The reality of the problem is the study and examination; therefore treatment is focused on this reality, which is the treatment for it. It is not correct that treatment be aimed at thinking itself. It should rather be for the study and examination, because not every problem requires study and examination. The automatic thinking, for example, is harmed by study and examination. The chair, which is an ordinary object, does not require study and examination. Rather all that needs to be said about it is that it is only a chair, without adding anything else. Though it is a designated matter, its reality becomes obvious by the mere mention of its name, without study and examination. What was said about the automatic thinking is also said about many thoughts.

Saboda haka, yin nazari da bincike kan kowane abu kuskure ne. Madaidaiciyar hanya ita ce a kalli al'amuran rayuwa da idon basira, ba tare da son zuciya ba. Idan al'amarin yana bukatar nazari da bincike, sai a yi nazari da bincike a kansa. Idan kuwa ba ya bukatar haka, to bai dace a yi nazari ko bincike a kansa ba. Ta wannan hanya ne za mu kai ga magani da kuma sauki.

Thus, study and examination of everything is a mistake. The correct approach is to view the matters of life objectively. If the matter requires study and examination, then it is studied and examined. If it however does not need that, then it is incorrect for it to be studied or investigated. By such means we arrive at the treatment and spontaniety.

Yanayin da ke kewaye da wani al'amari ne ke tabbatar da buƙatar nazari da bincike. Misali, Yammacin duniya ta mayar da Lebanon da Isra'ila sansanonin shiga tsakani a gabashin Bahar Rum, kusa da ƙasashen Musulmi. Wannan babu shakka shiri ne da aka yi da gangan. Amma shin lalata wannan sansani yana buƙatar nazari? Yanayin kansa ne ke yanke hukunci a kan hakan. Idan yanayi ya nuna cewa Yammacin duniya ba ta damu da wannan sansani ba, kuma ana iya lalata shi ba tare da wahala ba, to a wannan yanayi nazari da bincike za su hana lalatawar su kuma su jinkirta ta; ko kuma hakan zai fi amfanar Yammacin duniya fiye da amfanin al'ummar Musulmi. Saboda haka, ya kamata a duba al'amarin bisa ga gaskiyar halinsa. Akwai bambanci tsakanin gaskiyar cewa Yammacin duniya ta kafa wannan sansani amma ta yi sakaci da shi, da kuma gaskiyar cewa ta ji tsoron cewa za a iya lalata shi, amma bai riga ya lalace ba. Idan an yi sakaci da shi, to al'amarin ba ya buƙatar tunani.

Circumstances surrounding a matter are what decide the need for study and examination. For example, the West made both Lebanon and Israel bridgeheads (for intervention) on the eastern side of the Mediterranean adjacent to the Islamic countries. This was undoubtedly a planned matter. However, does the destruction of this bridgehead need study? The circumstances themselves decide this. If the circumstances imply that the West is heedless of this bridgehead and it is possible to destroy it without trouble, then in this case study and examination would obstruct and delay the destruction; or it would be in the interest of the West more than in the interest of the Ummah. Therefore, it should be viewed based on its true reality. There is a difference between the fact that the West established this bridgehead, but neglected it and the fact that it was afraid that it could be destroyed, but was not yet destroyed. In the case that it is neglected then the matter does not need thought.

Sai dai idan Yamma ta tara dakarunta don hana lalata mashigin farko (bridgehead), to a wannan yanayi dole ne a yi nazari da bincike a kan lamarin. Idan ba a yi nazari da bincike ba, to wata masifa za ta faru. Don haka al'amarin ba batun nazari da bincike ba ne. Batun yanayi ne. Idan yanayi ya bukaci nazari da bincike, to wajibi ne a yi shi. Idan kuwa ba ya bukatar hakan, to ba daidai ba ne a shiga nazari da bincike. Maimakon haka, ya kamata a koma ga aiki cikin gaggawa saboda fahimta mai saurin kamawa. Saboda haka, yanayi ne ke yanke hukunci.

When, however, the West mobilises its forces to prevent the destruction of the bridgehead, then in this case, the matter must be studied and examined. If it is not studied and examined, then a disaster would occur. So the issue is not a matter of study and examination. It is rather a matter of circumstances. If the circumstances require study and examination, then it is necessary for this to take place. If they however do not require this, then it is not correct to become engaged in study and examination. Rather there should be a move towards quick action due to spontaniety in understanding. Therefore, the circumstances arbitrate.

Ga batu na farko. Game da na biyu kuwa, dole ne son saurin tunani ya kasance a wurin mutane masu hankali. Ba ya isa su duba yanayin al'amura don fahimtar ko abu ne mai bukatar nazari da bincike ko a'a. Ya kamata su saba da saurin tunani. Wannan ba ta hanyar yin nazari da bincike kan al'amuran da ke gabansu ba, sai dai ta hanyar aiwatar da irin wannan tunani; domin su, saboda yanayin hankalinsu, suna karkata zuwa saurin tunani, saurin yanke hukunci da kawo karshen al'amura cikin sauri. Wannan kadai ya isa a yi musu magani ta hanya ta musamman ko ta keɓe. Asali, ya kamata a bincika komai don ganin ko yana bukatar tunani. Idan ya zama yana bukatar nazari da bincike, sai a yi nazari a kuma yi bincike sosai. Amma idan ba ya bukatar hakan, to bai dace a yi nazari da bincike ba, domin hakan na iya haifar da cutarwa da jinkiri. Ga mutane masu hankali, ana gaya musu cewa wajibi ne a yi gaggawa a kowane tunani. Don haka ana bi da su ta hanya ta musamman. Ta haka ana taimaka musu su yi tsalle cikin sauri daga jinkirin tunani zuwa saurin tunani, watau zuwa yin abu nan take. Sauran mutane kuma za su yi koyi da su, don haka maganin nasu zai zama na musamman. Hakanan yana iya zama magani na musamman wanda ba zai amfani su kadai ba, sai dai ya bayar da amfani gaba daya, wanda shi ne abin da ake nufi.

This is the first point. As for the second, love for quick thinking must exist with the intelligent people. It is not enough that they examine the circumstances to understand whether a matter is of the type that requires study and examination or not. They should rather be accustomed to quick thinking. This is not by undertaking study and examination of the matters before them, but rather by undertaking the type of thinking; for they, by the nature of their intelligence, are inclined to quick thinking, quick judgement and settling the matters quickly. This alone is enough to deal with them in a specific or exceptional way. In origin, everything should be examined to see if it is in need of thinking. If it then requires study and examination it is studied and scrutinized. However, if it is not in need of that, then it is improper to study and scrutinise, because this may cause harm and delay. As for the intelligent people, it is said to them it is necessary to have speed in every thought. So they are treated in a special way. Thus, they are helped to jump quickly from slow thinking to quick thinking, i.e. to spontaniety. The others would imitate them and thus their treatment will be special. It might also be an exceptional treatment, not benefiting them only, but rather giving a general benefit, which is what is intended.

A takaice dai, ana kallon al'umma baki ɗaya, inda aka cire mata ra'ayin bincike da nazari. Wannan yana faruwa ne ta hanyar bayar da misalai ga duk abin da ke buƙatar bincike da nazari, da kuma abubuwan da ba sa buƙatarsa. Da an bayar da misalan ta hanyar tambaya guda, a ƙarƙashin yanayi biyu daban-daban, da hakan ya fi kyau.

In summary, the society is taken as a whole, where the concept of study and scrutiny is removed from it. This is through the giving of examples for everything that requires study and scrutiny and the things that do not need it. If the examples were given through the same question, under two different cases, then this would be better.

Sai dai mutanen hankali a cikin al'umma, waɗanda suka shahara kuma sanannu ne, ana mu'amala da su ta hanya ta musamman kuma ta keɓe. Wannan yana sauƙaƙa mu'amalar dukkan al'umma. Wannan saboda abin da ya fi muhimmanci shi ne cire ra'ayin nazari da bincike daga zukata, ba tare da la'akari da hanyoyin da ake bi don cimma hakan ba.

However, the intelligent people in society, who are prominent and well known, are treated in a special and exceptional way. This facilitates the treatment of the whole of society. This is because what matters is removing the concept of study and scrutiny from the souls, regardless of the paths followed to achieve this.

Idan ƙasa ta wanzu ko an halicce ta, kuma amincewa da halittar ƙasar ta kai matakin tabbata, to halittar sararin sama zai zama abu mai sauƙi. Wannan saboda idan ba za a iya halittar sararin sama ba, to tabbacin cewa bincike da bincike mai zurfi ba su wanzu ba, kuma ba za su wanzu ba, shi kaɗai zai halicci sararin samaniya. Don haka, halittar ƙasa tana halicci sararin sama. Ba mu da bukatar mu damu da halittar sararin sama, watau halittar ra'ayin jama'a na adawa da bincike da bincike mai zurfi. Ya isa mu sa al'umma, musamman masu hankali daga cikinta, su bar ra'ayin bincike da bincike mai zurfi. Cire ra'ayin bincike da bincike mai zurfi a cikin komai shi ne tushe. Idan an karya shi aka cire shi, to magani ya yi tasiri. Idan ba a kai masa hari aka cire shi ba, to kowane ƙoƙari a wajen magani zai zama a banza, ko ma ya zama cutarwa.

If the soil existed or was created and the trust in creating the soil reached the level of reliability, then creating the atmosphere would be easy. This is because if one couldn’t create the atmosphere, then the reliability that study and scrutiny did not exist nor will exist, would on its own create the atmosphere. Thus, creating the soil creates the atmosphere. We must not concern ourselves with creating the atmosphere, i.e. creating public opinion against study and scrutiny. It is rather sufficient that we make the society, particularly its intelligent people abandon the concept of study and scrutiny. Removing the concept of study and scrutiny in everything is the cornerstone. If it is broken and removed, then the treatment has taken effect. If it was not attacked and removed, then every effort in treatment will be in vain, or perhaps even harmful.