Al-Ummah ita ce rukuni na mutane da aka haɗa su waje guda ta hanyar 'Aqeedah guda wadda tsarin rayuwarsu ke fitowa daga cikinta. Tunda wannan ita ce ma'anar Al-Ummah, to masana shari'a suna cikin Al-Ummah, ko sun kasance Larabawa ne, Turkawa ko wasu wadanda ba Larabawa ba. Wannan saboda an haɗa su waje guda ta hanyar 'Aqeedah guda wadda tsarin rayuwa ke fitowa daga cikinta. Ameer ul-Mu'mineen ma yana cikin Al-Ummah, domin yana da alaka da mutane ta hanyar 'Aqeedah guda. Mutane suna cikin Al-Ummah, ko da sun kasance daidaikun mutane, domin suna da alaka da Al-Ummah ta hanyar 'Aqeedah guda. Mutane na iya haɗuwa ta hanyar kishin kabilanci (qawmiyyah) ko kabilanci (qabaliyyah), kuma kungiyar da suke da ita tana wanzuwa domin amfanin gama gari. Duk da cewa lamarin son rai (spontaneity) yana wanzuwa a cikin daidaikun mutane, ba ya wanzuwa a cikin mutane gaba daya ko a cikin wannan kungiya. Wannan saboda babu wani ra'ayi (concept) na mutane, domin babu wani ra'ayi daga kishin kabilanci da kabilanci da zai kai ga mafita da ke fitowa daga gare shi. Gaskiyar cewa babu wani ra'ayi da zai iya fitowa daga gare shi a matsayin tsarin rayuwa ba za a iya bayyana shi ga dukkan mutane a salo guda ba, domin fahimtarsu ta bambanta. Saboda haka, babu tasirin son rai a cikin mutane, ko a cikin kungiyoyi. Ko da yake waɗannan suna da tsari, tsarin ba ya fitowa daga ra'ayi na gaba daya.

The Ummah is a group of people gathered by one ‘Aqeedah from which its system of life emanates. Since this is the definition of the Ummah, then the jurists are part of the Ummah, whether they were Arabs, Turks or other non-Arabs. This is because they are gathered by one ‘Aqeedah from which the systems of life emanate. The Ameer ul-Mu’mineen is also from the Ummah, because he is linked with the people by one ‘Aqeedah. The people are from the Ummah, even if they were individuals, because they are bonded with the Ummah by one ‘Aqeedah. The people might be gathered by nationalism (qawmiyyah) or tribalism (qabaliyyah) and the entity they have exists for the common good. Yet though spontaniety exists in the individuals, it does not exist in the people or in the entity. This is because there is no concept for the people, for there is no concept from nationalism and tribalism that leads to solutions that emanate from it. The fact that no concepts can emanate from it as a system for life cannot be explained to all the people in the same style, for their understanding varies. Therefore, there is no effect from spontaniety in people, nor in entities. Though these have a system, it does not emanate from the general concept.

Ko da tsarin zai kasance ga kowa, ba zai dace da fitowar ruhin gaggawar tunani da aiki (spontaniety) a cikinsa ko cikinta ba, domin ba ya fitowa daga ra'ayin gaba ɗaya. Domin ruhin gaggawar tunani da aiki ya bunƙasa ga mutum ko mutane, dole ne a haɗa su da wata ‘Aqeedah wadda daga cikinta tsarin rayuwa zai fito. Saboda haka, game da Larabawa, da Turkawa, da sauran waɗanda ba Larabawa ba kamar yadda suke, ba zai yiwu a bunƙasa a cikinsu, gaba ɗaya ko ɗaiɗaiku, ruhin gaggawar tunani da aiki ko a samar musu da wani irin tasiri ba. Wannan saboda babu wata alaƙa a tsakaninsu sai alaƙar jini da alaƙar kasancewa. Ba zai yiwu tsari ya fito daga ɗaya daga cikin waɗannan alaƙoyin ba, don haka ba zai yiwu a bunƙasa ruhin gaggawar tunani da aiki a cikinsu ba. Ta haka ne ruhin gaggawar tunani da aiki yake bunƙasa a cikin Ummah kuma yana tasiri a cikin Ummah, amma ba ya bunƙasa a cikin mutane kuma ba ya yin tasiri a kan mutane. Domin bunƙasa ruhin gaggawar tunani da aiki da tasirinsa a cikin daidaikun mutane, wajibi ne waɗannan mutane su zama wani ɓangare na Ummah, ta yadda zai yiwu a samar da tsari daga ‘Aqeedah da suka runguma. Saboda haka, ba za a iya bunƙasa ruhin gaggawar tunani da aiki a cikin Larabawa a matsayinsu na al'umma bisa ƙabilanci ba, kuma ba zai iya yin tasiri a kansu ba. Dole ne a sami ‘Aqeedah wadda daga cikinta tsarin rayuwa zai fito, domin ruhin gaggawar tunani da aiki ya bunƙasa kuma ya yi tasiri. Wannan saboda magana ko aiki yana nufin wani ra'ayi ne, domin a kawar da zalunci ko a kuɓuce daga haɗari. Saurin fahimta da saurin yanke hukunci suna faruwa ne a cikin ra'ayi. Misalin korafin matar game da mijinta yana nufin ra'ayi game da adalci ga mace da bayar da haƙƙoƙinta. Wannan ra'ayi yana fitowa ne daga tsarin da ya samo asali daga ‘Aqeedah. Idan ra'ayin bai wanzu ba, to ruhin gaggawar tunani da aiki ba zai wanzu ba, kuma saboda haka tasirinsa ma ba zai wanzu ba. Misalin fahimtar direban mota cewa ruwan man fetur ne yana nufin ra'ayin cewa bai dace ya shiga haɗari ba.

Though the system might exist with everybody, it would not be suitable for spontaniety to develop in him or her, because it does not emanate from the general concept. In order that spontaniety develops with the individual or individuals they must be gathered by an ‘Aqeedah from which a system emanates. Therefore, with the Arabs, the Turks and the other non-Arabs as they are, it is not possible to develop in them, as a whole or as individuals, spontaniety or to have any such effect on them. This is because there is no bond between them except the bond of blood and bond of entity. It is not possible for a system to emanate from any one of these bonds and therefore it is not possible to develop spontaniety in them. Thus, spontaniety is developed in the Ummah and influences the Ummah, but it is not developed in the people and does not influence the people. To develop spontaniety and its effect in the individuals, these individuals should be part of the Ummah, so that it becomes possible to generate a system from the ‘Aqeedah that they embrace. Accordingly, spontaniety cannot be developed in the Arabs as a people, based on nationalism, nor it can have an effect on them. There must exist an ‘Aqeedah from which a system of life emanates, so that spontaniety is developed and for it to have an effect. This is because the speech or the action is directed towards a concept, so as to remove the injustice or get rid of the danger. Quick understanding and quick judgement take place in the concept. The example of the woman’s complaint about her husband refers to a concept concerning justice for the woman and the giving of her rights. This concept comes from the system that emanates from the ‘Aqeedah. If the concept did not exist, then spontaniety would not exist and consequently neither would its effect. The example of the car driver’s understanding that the fluid is petrol refers to the concept that it is not correct for him to be in danger.

Idan shi ɗaya ne daga cikin waɗanda ba su damu ba, to ma'anar ba za ta kasance a wurinsa ba, saboda haka ba zai fahimci menene ruwan ba, don ba ya damunsa. Don haka, ma'ana ita ce abin da ke tada fahimta, kuma ita ce abin da ke da tasiri. Saboda haka, wajibi ne idan ana bunkasa saurin fahimta da samar da tasiri daga gare shi, wannan ya kasance cikin Al'umma da kuma cikin daidaikun mutanen Al'umma. Wato, ya zama akwai dangantaka da wata ma'ana da ke fitowa daga akida mai tabbatacciyar hujja. Daga nan ne ra'ayin nan ke tasowa cewa bunkasa saurin fahimta da samar da tasiri daga gare shi dole ne ya faru a cikin Al'umma. Wato, dole ne ya kasance cikin rukunin mutane da akida ɗaya ta haɗa su, wadda tsarin rayuwarsu ke fitowa daga cikinta. Amma abin da wasu ke kira saurin fahimta a abubuwa kamar yankunan da aka raba (na ƙasashen Musulunci), wannan kawai saurin lura ne, ba saurin fahimta ba. Wannan saboda saurin fahimta shi ne saurin fahimta da saurin hukunci kan wani abu da ke da alaƙa da ma'ana da ke fitowa daga akida mai tabbatacciyar hujja. Shi kuwa saurin lura, ya bambanta da saurin fahimta. Wannan saboda saurin lura ne ga abin kansa, alhali saurin fahimta saurin lura ne haɗe da ma'ana. Ko da an yi iƙirarin cewa saurin fahimta ne, ba haka ba ne. Yana iya kasancewa ga kowane mutum, amma ba saurin fahimta ba ne. Saurin fahimta yana tasowa a cikin Al'umma kuma yana da tasirinsa a cikin Al'umma. Kasancewarsa a cikin Al'umma na ɗaya daga cikin sharuɗɗan tasiri; haka kuma sharaɗi ne ga ilimantarwa da halitta. Wannan saboda akidar da tsare-tsare da ma'anoni ke fitowa daga cikinta, sharaɗi ne na asali domin tasiri ya wanzu. Misali, idan ka bunkasa saurin fahimta da saurin hukunci, wajibi ne waɗannan su dace da wata ma'ana. Domin kowa ya fahimci wannan ma'ana, wajibi ne ta fito daga akida da kowa ya rungumi. Hakan ba zai faru ba sai a cikin Al'umma. Idan wannan ya kasance tare da kowa, to tasirinsa zai shafi kowa. Saboda haka, babu yadda za a iya bincika tasirin kwatsam a cikin Al'umma sai dai idan ita al'umma ce. Amma idan sun kasance jama'a, ko abubuwa, to yana da wuya a samar da kwatsam a cikinsu; don haka, ba za a sami wani tasiri daga gare shi ba.

If he was one of those who do not care, then the concept would not exist with him and consequently he would not understand what the fluid is, for it does not concern him. Thus, the concept is the matter that stimulates understanding and it is the matter that has an effect. Therefore, it is necessary when developing spontaniety and creating an effect from it that this should be in the Ummah and in individuals of the Ummah. In other words, there should be reference to a concept emanating from a decisive ‘Aqeedah. From here arises the view that developing spontaniety and creating an effect from it must take place in an Ummah. In other words, it must be in a group of people gathered by one ‘Aqeedah, from which its system for life emanates. As for what some people call spontaniety in entities like the separated regions (of the Islamic lands), this is only quick observance and not spontaniety. This is because spontaniety is quick understanding and quick judgement on something connected with a concept emanating from a decisive ‘Aqeedah. As for quick observance, it differs from spontaniety. This is because it is quick observance of the thing itself, while spontaniety is quick observance linked with a concept. Though it is claimed to be spontaniety, it however is not. It can exist with every person, but it is not spontaniety. Spontaniety is grown in the Ummah and it has its effect in the Ummah. The fact that it is in the Ummah is one of the conditions of influence; it is also a condition for education and creation. This is because the ‘Aqeedah from which systems and concepts emanate is a fundamental condition for the influence to exist. For example, when you develop quick understanding and quick judgement, it is necessary that these be in accordance with a concept. In order that everyone understands this concept, it is necessary that it emanates from an ‘Aqeedah embraced by everybody. This would not take place except in the Ummah. When this exists with everybody, its effect will be on everybody. Therefore, there is no way to examine the effect of spontaniety with the Ummah unless she was an Ummah. If however, they were a people, or entities, then it is difficult to develop spontaniety in them; consequently there would be no effect from it.

Lokacin da Yamma ta fahimci cewa Al'ummar Musulunci tana haɗuwa ne da 'Aqeedah, sai ta yi ƙoƙarin raba ra'ayoyi daga 'Aqeedah. Da lokaci, ta raba wasu ra'ayoyi. Saboda haka, kwarin gwiwa ya zama ana yin watsi da shi, kuma bisa ga haka ya ɓace. Domin mayar da kwarin gwiwa a cikin zukata, ya zama wajibi a farfado da ra'ayoyin a kuma haɗa su da 'Aqeedah.

When the West realised that the Islamic Ummah is gathered by an ‘Aqeedah, it tried to detach the concepts from the ‘Aqeedah. With time, it detached some concepts. So spontaniety became neglected and accordingly it vanished. To restore spontaniety to the souls, it is necessary to revive the concepts and link them with the ‘Aqeedah.

Wato, wajibi ne a haɗa ‘Aqeedah da fahimce-fahimcen rayuwa, watau da tsarin rayuwa. Idan haka ta faru ne kawai za a samu al’amari na ɗabi’a da kai tsaye a cikin mutane, zai yi girma a cikinsu, kuma tasirinsa zai bayyana a zahiri ba tare da tilastawa ba.

In other words, it is necessary to link the ‘Aqeedah with the concepts about life, i.e. with the systems. Only then will spontaniety exist in the people, it will grow in them and its effects will exist spontaneously.

Ƙwarewa, watau saurin fahimta da saurin yanke hukunci, tana da tasiri a kan Al-Ummah gwargwadon matakin da Al-Ummah ta fahimci wannan ra'ayi. Fahimtar Al-Ummah game da ra'ayin da kuma yadda yake ƙara bayyana da ƙarfafuwa suna zuwa ne ta hanyar haɗuwarsa da 'Aqeedah. A lokacin ne ƙwarewa take girma a cikin Al-Ummah ta hanya ta halitta. Tasirinta a cikin Al-Ummah zai zama mai ƙarfi kamar yadda haɗuwar ra'ayin da 'Aqeedah take da ƙarfi. Misali, al'amuran siyasa, al'amuran kimiyya da bayanai, al'amuran yaƙi, gwagwarmaya da makamantansu, al'amura ne da ba su da alaƙa da 'Aqeedah. Wannan saboda suna da alaƙa da mutum a matsayinsa na mutum, kuma suna da alaƙa da haɗari da rayuwa. Ana iya cewa waɗannan al'amura ba su da alaƙa da 'Aqeedah. A zahiri, waɗannan al'amura suna da alaƙa da mutum a matsayinsa na mutum, amma dole ne mutum ya kasance yana da tushe game da rayuwa domin ya fahimci hakikanin al'amuranta. Tushen rayuwa shi ne 'Aqeedah.

Spontaniety, that is quick understanding and quick judgement, has effect on the Ummah according to the level to which the Ummah understands this concept. The understanding by the Ummah of the concept and crystallisation of it come through its linkage with the ‘Aqeedah. At that time spontaniety is grown in the Ummah in a natural way. Its effect in the Ummah will be as strong as the strength of the linkage of the concept with the ‘Aqeedah. As an example, the political issues, the issues of science and information, the issues of war, struggle and their like, are issues that are not linked with the ‘Aqeedah. This is because they relate to man as man and relate to danger and life. It could be said that these issues are not linked with the ‘Aqeedah. In reality, these issues are related to man as man, but man must have a basis about life so as to understand their realities. The basis of life is the ‘Aqeedah.

Saboda haka, wadannan al'amura dole ne su kasance da asali, watau su kasance da alaka da 'Aqeedah. Saboda haka, a cikin wadannan al'amura akwai saurin fahimta da saurin bin su, watau akwai tsaurin rai a cikinsu. Idan ba su da alaka da 'Aqeedah, to za a samu saurin bin su kawai, amma ba tsaurin rai ba. Domin tsaurin rai ya kasance a cikinsu, wajibi ne a danganta su da tushen rayuwa, watau wajibi ne a danganta su da 'Aqeedah; sannan tsaurin rai ya kasance. Amma kafin haka, akwai saurin bin su kawai.

Therefore, these issues must have an origin in the basis, i.e. linkage with the ‘Aqeedah. Therefore, in these matters, there is quick understanding and quick observance, i.e. there is spontaniety in them. If they are not linked with the ‘Aqeedah, they will only have quick observance, but not spontaniety. In order that spontaniety exists in them, it is necessary that they are linked with the basis of life, i.e. it is necessary that they are linked with the ‘Aqeedah; then spontaniety exists. But before that, it is only quick observance.

Misali, a cikin lamarin ganin ruwan da kuma fahimtar cewa man fetur ne, alaƙar tana tare da haɗarin ci gaba da tuƙi a hanya ɗaya. Idan wanda ya fahimci ruwan man fetur ne Musulmi ne, zai danganta wannan da Aqeedah wadda ke gargaɗi game da haɗari, don haka zai canja hanyarsa kuma ba zai yi gaggawar zuwa ga ruwan ba. Wannan zai zama hanzari, domin ya danganta da Aqeedah, koda kuwa wannan danganta ta atomatik ce. Idan wanda ya fahimci haka ba Musulmi ba ne, ba zai danganta shi da Aqeedah ba, kuma zai yi amfani da kallo mai sauri kawai, zai kuma guje wa haɗarin ta kowace hanya. A misalin lamarin Umar bin al-Khattab, ɗaya daga cikin masu hidima ya fahimci daga maganar matar cewa ta yi korafi. Fahimtarsa ta samo asali ne daga gaskiyar cewa matar ta yi magana da Amirul Mu'minin, da kuma gaskiyar cewa matar ta ce, "mijina." Don haka ya danganta hakan da Aqeedah wadda ke sa haƙƙin mata a kan miji ya fi haƙƙin Allah ta hanyar ibada da azumi, watau salla da azumi. Ta haka ya danganta gaskiyar cewa wanda ake magana da shi Amirul Mu'minin ne da abin da Aqeedah ke bayarwa a wannan yanayi na sanya haƙƙin bawa ya fi haƙƙin Allah. Don haka wannan hanzari ne na zuciya, ba kallo mai sauri kawai ba. Saboda haka wannan yana daga cikin Aqeedah. Shi ya sa ya zama hanzari na zuciya, ba kallo mai sauri kawai ba.

For example in the incident of seeing the fluid and realising it is petrol, the linkage is with the danger of continuing to drive in the same direction. If the one who realised the fluid to be petrol was a Muslim, he would link this with the ‘Aqeedah that warns of the danger, thus changing his direction and not rushing towards the fluid. This would be spontaniety, because he linked with the ‘Aqeedah, even if this was automatic linkage. If the one who realised this was not a Muslim, he would not link it with the ‘Aqeedah and he would employ quick observance only, and he would avoid the danger by any way. In the example of the incident of Omar bin al-Khattab, one of the attendants realised from the speech of the woman that she had complained. His realisation was from the fact that the woman spoke to the Ameer ul-Mu’mineen, and the fact that the woman said, “my husband.” So he linked that with the ‘Aqeedah which makes the right of the wife on the husband preferable to the right of Allah through worship and fasting, i.e. prayer and fasting. Thus, he linked the fact that the person spoken to was the Ameer ul-Mu’mineen with what the ‘Aqeedah dictates in this situation of making the right of the servant preferable to the right of Allah. Thus, this was spontaniety and not quick observance only. Therefore, this was from the ‘Aqeedah. That is why it was spontaniety and not quick observance only.

Daga waɗannan misalai guda biyu, a bayyane yake cewa tasirin ƙwarin kai (spontaneity) yana faruwa ne kawai a cikin al'umma da ta haɗu da akida guda ɗaya.

From these two examples, it appears clearly that the effect of spontaniety is only in an Ummah that is gathered by one ‘Aqeedah.

Ba zai iya kasancewa a cikin al'umma ba, kuma ba tare da al'umma ba, domin in haka ne, to zai zama lura ta gaggawa kawai, ba ta yarda da zuciya ba. Saboda haka, tasirin yarda da zuciya yana cikin Ummah kawai, ba cikin al'umma ba. Idan yana cikin al'umma, wato idan ba a haɗe shi da 'Aqeedah wadda ke tara mutane ba, to zai zama lura ta gaggawa kawai, ba yarda da zuciya ba. Don haka, idan ana fatan samun ci gaba wajen samar da yarda da zuciya a cikin mutane, hakan na iya faruwa a cikin Ummah, amma ba tare da mutane ba. Ba zai yi tasiri ba idan babu wata alaka. Wannan yana da muhimmanci ta fuskoki biyu: Na farko shi ne cewa wajibi ne a lokacin aiki don samar da yarda da zuciya. Fuska ta biyu ita ce tasiri a kan mutane. Matakin tasiri a kan mutane a bayyane yake sosai.

It can’t be in the people and with the people, for it would then be quick observance only, not spontaniety. Accordingly, the effect of spontaniety is only in the Ummah and not in the people. If it existed in the people, i.e. if it was not linked with the ‘Aqeedah that gathers the people, then it would be quick observance only, not spontaniety. Therefore, if progress in creating spontaniety in the people is hoped for, this could happen in an Ummah, but not with the people. It would have no effect if there were no bond. This is important from two aspects: The first is the fact that it is necessary when working to create spontaniety. The second aspect is the effect on the people. The degree of effect on the people is quite obvious.

Wannan saboda tasirin ba ya faruwa sai ta hanyar tabbatar da wani al'amari wanda igiyar Al'umma ta wajabta, ko kuma wanda ke fitowa daga gare ta, watau wanda akidar da ke mulkin mutane ta wajabta. Idan wannan akida ba ta wanzu ba, ba za a iya fahimtar abin da take nufi ba, domin ba a da abin da zai nuna ma'anarta. Saboda haka, ba za a samu wani tasiri ba.

This is because the effect only occurs by realising a matter dictated by the bond of the Ummah or emanating from it, i.e. dictated by the ‘Aqeedah that governs the people. If that did not exist, one cannot understand what it means, for one does not have that which indicates what it means. Therefore, there would be no effect.

Fahimta (sanin abu) wajibi ne domin samun kwarewa ta kai tsaye. Idan babu fahimta, ko da gudun yana nan, to babu kwarewa ta kai tsaye.

Realisation is necessary for spontaniety. If there were no realisation, even if the speed was there, then there would be no spontaniety.

Don haka, saurin fahimtar manufa shi ne saurin gane manufar, kuma wannan yana fitowa ne kawai daga haɗi. Gaskiya ne cewa saurin gane manufa na iya kaiwa ga fahimtar manufar, amma wannan saurin lura ne ba spontaniety ba. Misali, idan ka san cewa wani mai bincike na shari'a yana son sanin shaidarka, a lokacin da ya yi tambaya, daga yanayin da ke kewaye da ita sai ka gane da sauri abin da ake nufi da wannan tambaya. Don haka za ka iya amsawa da sauri, ta haka kana karya wannan manufa, saboda ka gane manufarsa daga yanayin da ke da alaƙa da tambayar. Amma wannan saurin lura ne, ba spontaniety ba. Saurin gane manufar ya samo asali ne daga fahimtar manufarsa, ba daga fahimtarka ga abin da ke fitowa daga 'Aqeedah ba. Saboda haka, wannan gane manufar saurin lura ne ba spontaniety ba. Hakan ya faru ne domin ba ka haɗu da 'Aqeedah da abin da ke fitowa daga gare ta ba don ka san manufarsa. Maimakon haka, ya fito ne daga fahimtarka ga manufarsa ta yanayin da ke kewaye da ita.

Thus, spontaniety is quick realisation of the aim and this only results from linkage. It is true that quick realisation might lead to understanding of the aim, but this would be quick observance and not spontaniety. For example, if you know that a judicial investigator wants to know your identity, when he asks a question, from the circumstances you realise quickly what is wanted from this question. Thus you can answer quickly foiling this objective, because you realised his purpose from the circumstances linked with the question. However, this is quick observance and not spontaniety. Quick realisation was due to the understanding of his aim, not due to your understanding of what emanates from the ‘Aqeedah. Therefore, this realisation was quick observance and not spontaniety. This is because you did not link with the ‘Aqeedah and what emanates from it in order to know his aim. It rather resulted from your understanding of his aim from the circumstances.

Bugu da ƙari, fahimtar niyya daga wani abu banda Akida, da abin da ke biyo baya daga gare ta, da abin da ke fitowa daga gare ta, fahimta ce mara cikakken tsari. Wannan saboda an ɗauke ta ne daga yanayin al'amura ko daga wasu abubuwa. Wannan fahimta na iya zama daidai a ƙarshe, ko kuma ba daidai ba. Haka kuma tana iya nuna wannan niyya, ko kuma ba ta nuna ta ba. Saboda haka, ba ta cika ba, don haka tana kai kawai ga kallo mai gaggawa, ba ga ƙaddamarwa ta gaskiya ba. Wannan saboda fahimta ce mai gaggawa ta gaskiyar lamari, sannan a haɗa ta da wani abu ban da abin da aka saba haɗa ta da shi, don haka tabbas ba ta cika ba; domin ba ta da haɗi da Akida. Ma'ana, babu wani haɗi a cikinta. Idan kuma an yi haɗi, to an haɗa ta da wani abu banda Akida. Ko da an fahimce ta daidai kuma da sauri, har yanzu kallo ne mai gaggawa ne kawai, domin fahimta ce mai gaggawa ta gaskiyar lamari, ba fahimtar abin da ke fitowa daga Akida ba.

Moreover, understanding the intention from other than the ‘Aqeedah, what results from it and what emanates from it, is a deficient understanding. This is because it is taken from the circumstances or from other matters. This understanding may or may not be correctly concluded. It also may or may not indicate this. Therefore, it was not complete, so it only leads to quick observance and does not lead to spontaniety. This is because it is quick understanding of the reality and linking it with other than what it is usually linked with and so it is definitely incomplete; because it is devoid of the linkage with the ‘Aqeedah. It is in fact devoid of any linkage. If it was linked, it was linked with other than the ‘Aqeedah. Even if this was correctly and quickly understood, it however remains quick observance, for it is quick understanding of the reality and not understanding of what emanates from the ‘Aqeedah.

Fahimtar manufar mai magana ba ta zuwa ta hanyar kallo na gaggawa ba, domin hakan bai cika ba. Maimakon haka tana zuwa ta hanyar haɗin kai (alaƙa) tsakanin abubuwa; wannan haɗin ne ke bayyana manufar mai magana cikin sauri, kuma ta haka ne yake ba da saurin fahimta. Wannan shi ne gaskiyar lamari, kuma wannan yana nuna cewa wannan tasiri yana cikin al'umma (Ummah) kawai, ba cikin mutane ba.

Understanding the intention of the speaker does not result from quick observance, for it is not complete. It rather results from the linkage; this linkage is what reveals the intention of the speaker quickly and accordingly gives spontaniety. This is the reality and this indicates that that effect is only in the Ummah, not in the people.

A takaice dai, tasirin ɗabi'ar kai tsaye a cikin mutane yana fitowa ne daga saurin fahimtarsu game da hakika, tare da haɗuwarsu da 'Aqeedah da abin da ke fitowa daga gare ta. Fahimtar hakika kawai tana ba da saurin lura, amma haɗuwa da 'Aqeedah ita ce ke ba da kai tsaye, duk da cewa ana fahimtar manufar kowane lamari. Ana iya fahimtar manufar mai magana daga yanayin al'amarin, amma wannan fahimtar tana ci gaba da zama bai cika ba har sai an haɗa ta da 'Aqeedah da abin da ke fitowa daga gare ta. Idan an haɗa ta da hakan, to za ta zama daidai kuma cikakke. In ba haka ba, ba za ta cika ba.

In summary, the effect of spontaniety in the people comes from their quick understanding of the reality, together with the linkage to the ‘Aqeedah and what emanates from it. The understanding of the reality only gives quick observance, but linkage to the ‘Aqeedah is what gives spontaniety, though the intention is understood in each case. The intention of the speaker can be understood from the circumstances, but this understanding remains incomplete until it is linked with the ‘Aqeedah and what emanates from it. If it were linked with that, it would be correct and complete. Otherwise it would not be complete.

Saboda haka, abubuwa biyu ne suka wajaba: Na farko, saurin fahimtar gaskiyar lamari, wanda ke haifar da saurin bin doka - wannan yana cikin jama'a gaba ɗaya da kuma cikin Al'umma. Na biyu kuma, dole ne a haɗa shi da Aƙida da abin da ke fitowa daga gare ta, wanda ya keɓanta da Al'umma. Shi ne fa ke haifar da saurin aiki ta gaskiya. Saboda haka, tasirin ya kamata a yi niyya da shi ga Al'umma, ba ga jama'a ba, domin yana shafar ta a fili, don haka saurin aiki ya zama abu na ɗabi'a a gare ta. Wannan kuwa saboda haɗin kai yana ɗaya daga cikin abubuwan da ake buƙata domin saurin aiki ya tabbata.

Therefore, two matters are necessary: Firstly, quick understanding of the reality, which gives quick observance - this is general in the people and in the Ummah. The second is that it has to be linked with the ‘Aqeedah and what emanates from it, which is specific to the Ummah. It is this that certainly creates spontaniety. Therefore, the effect should be targeted in the Ummah and not in the people, for it affects her clearly and thus spontaniety becomes natural to her. This is because linkage is one of the necessities of spontaniety.

Saboda haka, tasiri ya kamata a yi niyya da shi a cikin al'umma ta hanyar 'Aqeedah, ko kuma ta hanyar dokoki da tunanin da ke fitowa daga gare ta.

Therefore, the effect should be targeted in the Ummah through the ‘Aqeedah, or through the rules and thoughts that emanate from it.