Ƙwazo da saurin lura duk sun samo asali ne daga abu guda, wato saurin fahimta. Sai dai ƙwazo yana tare da sakamakonsa, kamar lokacin da matar ta ce wa Umar cewa mijinta yana tsayuwar dare yana yin salla, kuma yana azumin rana. Haka kuma lokacin da matar ta ba Manzon Allah ﷺ tuffa, sai ya raba ta gida biyu, ya ba ta rabi ɗaya. A misalin matar da ta yi koke ga Umar, Badawiyyan da ke tare da Umar ya fahimci cewa tana koke game da mijinta, ba ta yabe shi ba.

Spontaniety and quick observance both come from one matter, which is quick understanding. However, spontaniety comes together with its results, such as when the woman said to Omar that her husband stood the night praying and fasted the day; also when the woman gave the apple to the Messenger  and he divided it into two parts and gave her one part. In the example of the woman that complained to Omar, the Bedouin who was with Omar understood that she complained about her husband and did not praise him.

Fahimtar cewa wannan korafi ne ba yabo ba, shi ne abin da ake kira hazakar zuciya (spontaneity). Dangane da matar da ta ba Manzon Allah ﷺ tuffa, niyyarta ita ce ta san abubuwan da suka shafi al'adar haila, sai Manzon Allah ﷺ ya fahimci manufarta ya amsa mata. Wannan misali ne na saurin lura ba hazakar zuciya ba, domin Manzon Allah ﷺ ya fahimci daga tuffar cewa tana nufin al'adar haila, don haka wannan saurin lura ne, kodayake ya dogara ne akan saurin fahimta.

The understanding that this is a complaint and not praise is spontaniety. As for the woman who gave the apple to the Messenger , she intended to know about menstruation, so the Messenger understood her purpose and answered her. This example is quick observance and not spontaniety. This is because the Messenger understood from the apple that she meant menstruation, so this was quick observance, though it was based on quick understanding.

Fahimtar da mai magana ko mai aiki da niyyarsa da sauri shi ne "al-fahm as-sari'", yayin da "al-badaha" kuwa fahimtar niyyar mai magana da mai aiki da sauri ce, amma da bambanci. A cikin "al-badaha", mutum yana fahimtar niyyar mai magana daga maganarsa. Sai dai maganar tana iya samun ma'anoni da yawa; idan mutum ya fahimci ma'anar da ta dace, to wannan ita ce "al-badaha". Shi kuwa "al-fahm as-sari'" shi ne mai magana ko mai aiki ya boye maganarsa, alhali yana nufin wata ma'ana guda ta musamman wadda kai ka fahimta.

Quick observance is to understand the purpose of the speaker or the doer quickly, whereas spontaniety is to understand the purpose of the speaker and the doer quickly but with a difference. In spontaniety, one understands the purpose of the speaker from the speech. However, the speech may have many meanings, if one understood the correct meaning then this is spontaniety. While quick observance is that the speaker or the doer obscures his speech, while he aims at one particular meaning that you grasp.

Saboda haka, fahimtarka a gare shi ita ce saurin lura, ba kuma bazata ba (spontaniety). Don haka, ana fahimtar magana ko aiki da sauri; bazata da saurin lura suna raba wannan siffa, amma sai su rabu da juna. Idan manufar mai magana ko mai aiki guda ɗaya ce kawai, amma ya ɓoye maganarsa ko aikinsa, to wannan saurin lura ne. Sai dai idan yana nufin abubuwa da yawa, amma ya ɓoye waɗannan abubuwan, to ya kamata a yi amfani da bazata, ba saurin lura ba. Don haka, ɓoye magana ko aiki yana kaiwa ga saurin lura, yayin da ɓoye manufa kuma yana kaiwa ga bazata.

Thus, your understanding of him is quick observance and not spontaniety. Thus, the speech or the action is understood quickly; spontaniety and quick observance share that aspect, but they then depart from each other. If the purpose of the speaker or the doer is only one thing, but he obscures his words or action, then this is quick observance. However, when he means many matters, but he obscures these matters, then you should use spontaniety and not quick observance. Thus, obscuring the speech or the action leads to quick observance, while obscuring the purpose leads to spontaniety.

Abubuwa biyu, wato saurin fahimta (spontaneity) da saurin lura (quick observance), ba za su wanzu ba sai da saurin tunani. Saboda haka, dukansu biyu za su kasance ne kawai a cikin mutane masu hankali. Sai dai, wannan saurin fahimta yana kaiwa ga abu guda ɗaya kawai: ko dai zuwa saurin lura, ko kuma zuwa saurin fahimta. Idan rashin bayyana ma'ana ko shubuha tana cikin maganar ko aikin kansa, to hakan shi ne saurin lura. Idan kuwa rashin bayyana ma'ana ko shubuha tana cikin manufar maganar ko aikin, to hakan shi ne saurin fahimta.

The two matters, spontaniety and quick observance, can’t exist except with quick thinking. Therefore, both can only exist in intelligent people. However, this quick understanding only leads to one thing, either to quick observance or to spontaniety. If the obscurity or vagueness were in the speech or the action itself, it would be quick observance. If the obscurity or vagueness were in the purpose of the speech or action, it would be spontaniety.

Saboda haka, a cikin maganarta ga Umar game da mijinta, matar ta ɓoye manufarta kuma ta sa ta zama a rufe. Amma matar da ta ba Manzon Allah ﷺ apple ta ɓoye aikin, amma ba ta ɓoye manufar ba. Saboda haka, aikin da ya shafi matar da ke wurin Manzon Allah ﷺ shi ne kiyaye lokaci cikin sauri, yayin da aikin da ya shafi matar da ke wurin Umar shi ne ba-zato-ba-tsammani. Wannan shi ne bambanci tsakanin ɓoye manufa, wanda hakan zai zama ba-zato-ba-tsammani, da ɓoye magana ko aiki, wanda hakan zai zama kiyaye lokaci cikin sauri. Abin da ake fata shi ne bunƙasar ba-zato-ba-tsammani, ba kiyaye lokaci cikin sauri ba.

Therefore, in her statement to Omar about her husband, the woman obscured her purpose and made it vague. While the woman who gave an apple to the Messenger obscured the action but did not obscure the purpose. Therefore, the action regarding the woman with the Messenger was quick observance, while the action regarding the woman with Omar was spontaniety. This is the difference between making the purpose vague, so it would be spontaniety, and making the speech or the work vague, so it would be quick observance. What is hoped for is the development of spontaniety and not quick observance.