Matsalar yanzu ba ita ce yadda ake fara tunani ba, domin tunani yana cikin mutane bisa ga dabi'arsu ta asali. Wannan saboda an halicci mutum da kwakwalwa da kuma jijiyoyin jin da ke isar da gaskiya zuwa ga kwakwalwa, wanda al'amari ne na halitta. Abin da ya rage bayan haka shi ne batun bayanan da suka gabata da kuma batun gaskiyar da jin ke kaiwa kwakwalwa. Don haka kwakwalwa da jin suna tare da mutum tun haihuwarsa, dukansu suna tare da shi tun halitta kuma bisa dabi'a ta asali. Saboda haka, fara waɗannan abubuwa ba ya bukatar wani ƙoƙari ko aiki, domin suna tare da mutum ta dabi'a, watau ta halitta. Abin da ke da muhimmanci su ne gaskiyar da jin ke kai wa kwakwalwa da kuma bayanan da suka gabata waɗanda ke bayyana irin wannan gaskiya. Dangane da gaskiya kuwa, suna nan a yalwace. Saboda rayuwa a duniya, jin yana haɗuwa da gaskiya da yawa,ban da al'amura masu yawa da ke biyo juna waɗanda abubuwa ne na yau da kullum. Abin da jin ke yi kawai shi ne ɗaukar waɗannan gaskiyoyi. Ko da yawan gaskiyoyin da yake kai wa kwakwalwa ya yi yawa, zai fara tunani, domin bayanan da suka gabata waɗanda ke bayyana wannan gaskiya suna da yawa, suna samuwa, kuma suna da sauƙin amfani. Don haka babu matsala a tunani, kuma ba ya haifar da wata matsala. Yadda muke fara tunani ba matsala ba ce, kuma bai kamata ya haifar da wata matsala ba. Dukkan matsalar tana daga mulkin mallaka na Kafirai ko Yammacin Kafirai, ciki har da Rasha. Yamma ta san daga binciken ta da wayewarta cewa tunani yana nan. Don haka babban abin da ta mayar da hankali a kai shi ne yadda za a dakatar da shi, ko yadda za a sa shi ya zama mara amfani ba ya aiki, sannan daga baya yadda za a sa shi ya zama mai cutarwa idan ba za a iya dakatar da shi ba. Babu wanda zai iya dakatar da tunani, domin halitta mai rai ce, mutum halitta ce mai tunani, kuma kasancewar rai abu ne na halitta. Don haka kasancewar mutum mai tunani abu ne na dabi'a. Saboda haka, ba zai yiwu a dakatar da tunani a cikin mutum muddin yana raye, muddin rai yana gudana a cikinsa. Saboda haka, Yammacin duniya ta kashe ƙoƙarinta wajen sa wannan tunani ya zama cutarwa. Daga nan ne matsalar ta taso. Don haka, matsalar ita ce tunani ya zama cutarwa. To ta yaya za a kawar da wannan cutarwa, a mai da tunani mai amfani? Amsar wannan tana cikin tunanin yau da kansa. Mutumin da ba na Yamma ba yana tunani, amma yana wuce gona da iri, yana zama mai yawan tunani. Yana tunani a kan komai kuma yana nazarin komai, yana falsafa a kan komai. Wannan yana haifar da abubuwa biyu: Na farko, yana fara tunani a kan abubuwa ta hanyar falsafa a kansu. Don haka yana falsafa kan kujera, yana cewa "menene ita?" Yana falsafa kan faranti, yana cewa "menene shi?" Yana falsafa kan kofi, yana cewa "menene shi?" Ta haka yana fitar da waɗannan abubuwa daga yanayinsu, lokacinsu da halin da suke a ciki ta halitta. Sai su zama masu ɓoye, a'a, duhu ya lulluɓe su, ta haka suna nisa daga ainihin ma'anarsu. Mai sauraro ko mai karatu sai ya rasa sanin menene kujera, menene faranti, da menene kofi. Da an ce kawai an ambaci su ne ya isa, da ya san su yadda ya kamata.

The problem now is not how to initiate thinking, for thinking exists in people by their innate nature. This is because man is created with a brain and with sensation that transfers the reality to the brain, which is a natural matter. What remains after that is the issue of the previous information and the issue of the reality that the sensation carries to the brain. Thus, the brain and sensation exist with man since his birth, they are both with him from creation and by innate nature. Therefore, initiating these matters does not need any effort or work, for they exist with man innately, i.e. by creation. What are important are the realities that are carried by sensation to the brain and the previous information that explains such reality. As for realities, they are available and abundant. Due to life in this world, sensation encounters many realities, besides the numerous and consecutive occurrences that are daily incidents. All that the sensation has to do is to carry these realities. Regardless of the excessive number of realities it carries to the brain, it will initiate thinking because the previous information that explains this reality is vast, accessible and easy to use. Therefore, there is no problem in thinking, nor does it represent any problem. How we initiate thinking is not a problem, nor should it cause any problem. The whole problem is from the Kaafir colonisation or the Kaafir West including Russia. The West knew from its study and awareness that thinking exists. So its main attention became how to suspend it, or how to make it unproductive and inactive and then consequently how to make it harmful if it could not suspend it. Nobody can suspend thinking, because the creature is animate, i.e. living, man is a thinking creature and the presence of life is natural. The fact that man is a thinker is thus natural. Therefore, it is not possible to suspend thinking in man as long as he exists, as long as life flows in him. Therefore, the West spent its effort to make this thinking harmful. From this the problem arose. So, the problem is that thinking became harmful. How then can this harm be removed and thinking made useful? The answer to this lies in the current thinking itself. The non-western person thinks, but he exaggerates and becomes excessive in thinking. He thinks about and studies everything and he philosophises everything. This, results in two matters: Firstly, he starts to think about objects by philosophising them. Thus he philosophises the chair, “what is it?” He philosophises the plate, “what is it?” He philosophises the cup, “what is it?” So he takes these things out of their nature, their time and their natural situation. Thus, they become more obscure; rather obscurity surrounds them, thus becoming remote from their true meaning. The listener or the reader becomes unaware of what the chair is, what the plate is and what the cup is. If it were satisfactory for it just to be mentioned, then he would have known it properly.

Idan bai falsafanta ba, da an san shi yadda yake. Don haka abin da ya sa ya zama mara bayyana shi ne tunani ko falsafa. Saboda haka, wajibi ne a cire wannan falsafar. Wannan ya shafi abubuwan zahiri da na ruhi. Idan ambaton 'hadari' ya tsaya ga faɗin sunansa kawai, da an san abin da yake. Amma idan an yi falsafa a kansa a matsayin kasuwanci da aka lissafa ko aka yi nazari a kansa, ko kuma a matsayin kasuwanci ba tare da tunani ba, ba zai zama kasuwanci sananne ba; maimakon haka zai canja ya zama shiri. Irin wannan su ne kalmomin spontaneity, amfani da hankali, hankali da makamantansu. Yawan bayanin waɗannan kalmomi da yin falsafa a kansu, shi ke sa su ƙara rashin bayyana. Saboda haka, rashin bayyana yana kawuwa ne kawai idan an raba falsafa daga gare su, ko an raba tunani daga gare su. Cutarwar tunani a wannan mahallin ta fito ne kawai daga yin shi gabaɗaya da sanya shi ya haɗa da komai, har da al'amuran atomatik. Saboda haka, tunani a cikin al'amuran atomatik ko falsafar su ita ce ta cutar da tunani. Haka kuma, sanya tunani a cikin komai ya sa ya haɗa da spontaneity. Wato ya haifar da tunani a hankali, alhali spontaneity na buƙatar tunani cikin sauri. To sai dai tunani a hankali, nazari da bincike sun yawaita. Saboda haka, horar da kai da su da karkatar da dandano a kansu ya mai da su tushe mara makawa da dole ne ya kasance. Ta haka tunani a hankali ya zama ƙa'ida da tushe, dandanon mutane kuma ya karkata a kansa.

Had he not philosophised it, he would have known it as it is. So what made it vague is the thinking or philosophising. Therefore, it is necessary to remove this philosophising. This applies to the material and immaterial things. If mentioning the ‘risk’ were confined to saying its name only, it would have been known what it was. However, if it were philosophised as a calculated or studied venture, or as a reckless venture, it would not become a known venture; it would rather change to become a plan. Similar to this are the terms spontaniety, use of intellect, intelligence and the like. The more these words are explained and philosophised, the more vague they become. Therefore, vagueness is only removed from them when philosophising is separated from them, or thinking is separated from them. The harm in thinking, in this context, only came from its generalisation and making it include everything, even the automatic matters. Therefore, thinking in the automatic matters or philosophising them is what harmed thinking. Moreover, the inclusion of thinking in everything made it include spontaniety. In other words it created slow thinking, whilst spontaniety requires quick thinking. However, slow thinking, study and scrutiny are prevalent. Therefore, habituation to it and focusing the taste on it made it the indispensable basis that must exist. Thus, slow thinking became the norm and the basis and the tastes were focussed on it.

Saboda haka, ya zama wajibi a yi nazari da bincike a kan kowane abu. Don haka, babu wurin gaggawa ko rashin nazari ko rashin bincike. Saboda haka, yin abu ba tare da tunani ba ya ɓace. Daga wannan ra'ayi da ba daidai ba, kowane abu yana bukatar nazari da bincike, don haka yin abu ba tare da tunani ba ba ya tasowa, kuma bai kamata ya kasance ba.

As such, it became necessary for everything to have study and examination. Thus, there was no place for speed or for the absence of study or the absence of examination. Accordingly, spontaniety disappeared. From this incorrect view, everything needs study and examination, thus spontaniety does not arise nor should it exist.

Wannan saboda yana nufin tunani ba tare da nazari ko bincike ba, al'amarin da aka ƙi kuma aka ƙyamace shi. Ɗabi'ar kai tsaye ta lalace a zukatansu. An ɗauka cewa bai kamata ya kasance ba, kuma babu wanda ya kamata a siffanta shi da ita. Saboda haka, ɗabi'ar kai tsaye ta zama abar ƙyama, don haka ta ɓace ko kuma aka ɗauka cewa kasancewarta kuskure ne. Haka nan, mamayar Yammacin duniya ce ta haifar da wannan matsalar. Ba tunani ba ne matsalar; abin da ke fitowa daga tunani ne mai cutarwa. Don haka matsalar ta zama cutarwar tunani, kuma mafita ga wannan matsala ita ce kawar da wannan cutarwa. Tambayar da ke tasowa yanzu ita ce: Ta yaya mutum zai kawar da wannan cutarwa daga tunani? Tunani yana nan, yana da na halitta, don haka ba shi ne matsalar ba.

This is because it means thinking without study or examination, a matter that became rejected and disapproved of. Spontaniety became tarnished in their minds. It was deemed that it should not exist and nobody should be characterised with it. Therefore, spontaniety became detested and accordingly non-existent or viewed as incorrect to exist. Thus, the western invasion created this problem. It is not thinking; it is rather what results from thinking that is of harm. Thus, the problem became the harm of thinking and the solution to this problem is to remove this harm. Thus, the question that arises now is: How can one remove this harm from thinking? Thinking exists, it is natural and so it is not the problem.

Tambayar ita ce: Ta yaya za a cire wannan cutarwa daga tunani? Amsar ita ce, dole ne mutum ya fara sani, kafin komai, cewa Yamma maƙiya ce, cewa akwai shakka a cikin dukkan tunaninta. Saboda haka, da farko, dole ne mutum ya kasance da shakka game da dukkan tunaninta, don haka babu wanda ya kamata ya karɓi wani tunani daga gare ta sai bayan nazari da bincike: Menene shi? Menene manufarsa? Me ya sa ake gabatar da shi? Don haka, shakka game da duk abin da ya fito daga Yamma ita ce tushe; wannan dole ne a kafa shi da ƙarfi. Matuƙar ba a kafa shakka ga Yamma ba, a cikin duk abin da take fitarwa, musamman tunani, to tabbas za mu ci gaba da zama bayi ga wannan tunani, kuma tabbas za mu ci gaba da faɗawa tarkonsa da yaudararsa. Saboda haka, mataki na farko da ya kamata mutum ya ɗauka shi ne ya yi zato ga Yamma, ya kuma yi shakka game da duk abin da take fitar mana da shi, koda kuwa ta fitar da shi ga kanta, domin tana iya sadaukar da kanta don ta ruɗe mu. Yaudara ita ce tushen Yamma, koda ta yaudari mutanenta da iyalanta, domin tana dogaro da yaudara a matsayin makaminta mafi ƙarfi. Saboda haka, shakka game da ita da kuma game da duk abin da take fitarwa ita ce tushe da asali; wannan shi ne abin da ya kamata ya yi galaba a ƙasashen Musulunci ko a tsakanin Musulmai.

The problem is rather: How can one remove this harm from thinking? The answer to that is that one has to know, before anything else, that the West is an enemy, that there is doubt in all of its thoughts. Therefore, first of all, one must have scepticism regarding all of its thoughts, so no one should not adopt any thought from it except after study and research: What is it? What is the aim of it? What is the purpose of presenting it? Thus, scepticism about everything that came from the West is the basis; this must be established firmly. Unless scepticism towards the West is established, in everything it exports, particularly the thoughts, then we will certainly continue to be captives to this thinking and we will definitely continue to fall victim to it and to its traps. Therefore, the first step one should take is to suspect the West and have doubt in everything it issues to us, even if it issues that for itself, because it might sacrifice itself for the sake of deceiving us. Deception is the West’s basis, even if it deceived its own people and family, for it depends on deception as its strongest weapon. Therefore, scepticism towards it and in everything it issues is the basis and origin; this is what should prevail in the lands of Islam or amongst Muslims.

Bayan wannan shakka, mataki na biyu ko kuma matakin na biyu shi ne tunani, ko kuma cire cutarwar da ke cikin tunani. Wannan saboda hanyar tunani ta samu ne daga Yamma a cikin ra'ayoyinta na ruɗi. Kamar yadda ake yin shakka ga abin da Yamma ta kawo, haka ya kamata a yi shakka ga yadda take kira gare mu da mu yi tunani, da kuma mayar da tunani ya zama cikakke. Don haka dole ne mu yi shakka game da wannan kira zuwa ga tunani. Me ya sa take kira mu yi tunani, alhali tunani abu ne na halitta kuma yana cikin dabi'ar mutum? Suna da manufa a cikin wannan kira. Don haka dole ne mutum ya gano manufar da burin. Dole ne ya sani, kuma ya yi taka-tsantsan da sakamakonsa. Kiran zuwa ga tunani yana nufin sanya tunani ya zama wani abu mai tsarki, ya zama manufa, da kuma raba shi da motsin zuciya da ji, ko kuma a sa su ba su yin aiki ko tasiri. Wannan duk da cewa mutum yana da hankali da ji. Don haka ba shi da ji kawai, ba kuma shi kaɗai hankali ba.

After this scepticism comes the second matter or the second step, which is the thinking, or removing the harm from thinking. This is because the way of thinking was brought by the West among its deceptive thoughts. Following the scepticism towards what the West brought, should be scepticism towards its urging of us to think and to make the thinking comprehensive. So, we must have doubt in this encouragement to think. Why does it urge us to think, when thinking is natural and innate in man? They have an aim from this encouragement. So one must find the aim and the objective. One must know it and be wary of its consequences. The encouragement to thinking aims at making thinking sacred, making it a goal and detaching it from sentiment and emotions, or making them not active or effective. This is despite the fact that man has intellect and sentiments. So he is not sentimental only, nor intellectual only.

A'a, shi yana da duka waɗannan halaye biyu. Duk da haka, shugaban tafiyar ya kamata ya zama mai hankali, ba mai motsin rai ba. Motsin rai wuta ce mai ci da ƙarfi, don haka ba ta dace da shugabanci ba; haka kuma tana ƙonewa da sauri, sannan ta mutu da sauri. Don haka, mutum yana da hankali da motsin rai; shugabanci ya kamata a ba hankali, ba motsin rai ba. Idan muka kai wannan matsayi, sai mu fahimci manufar wannan ƙarfafa tunani, mu kuma sa ta kasa cimma manufarta. A lokaci guda, ba za mu yi watsi da motsin rai da jin daɗi ba; a maimakon haka, muna riƙe su.

Rather he has both of these attributes. However, the leader of the march should have the intellect and not the sentiment. The sentiments are blazing emotions, so they are not good for leadership; besides they burn quickly and die down quickly. Thus, man has intellect and sentiments; the leadership should be given to the intellect and not to the sentiments. Once we reach this point we comprehend the aim of this encouragement to thinking and we cause it to fail in achieving its aim. At the same time we would not discard the sentiments and the emotions; we rather keep them.

Amma za a yi amfani da su a inda ya kamata su kasance, inda suka dace. Wato, su ci gaba da kasancewa ƙarƙashin jagorancin hankali. Ta haka ne za a kawar da cutar farko da ke tattare da ƙarfafa tunani. Idan aka kawar da ita, za a kuma kawar da tsarkin hankali; haka kuma za a kawar da mayar da hankali ya zama abu ɗaya tilo da ke wanzuwa, idan ji ya kasance tare da shi, koda kuwa hankali ne ke jagorantar sa. Don haka, rabuwar ji da hankali da Yammacin duniya ke son kafawa za ta ƙare, tare da cutar da take haifarwa. Sannan za a ɗauki ƙarfafa tunanin nan a hanyar hankali, don tunani ya wanzu, amma a siffar ta halitta wadda aka halicce shi dominta. Wata matsala kuma tana tasowa daga ƙarfafa tunani da kuma mayar da shi ka'ida mai cikakken iko.

However, we would use them in their right place, where they should be and where they fit. That is, they should remain directed by the intellect. Thus, one would have removed the first harm caused by its encouragement to thinking. By this removal, the sacredness of the intellect will be removed; making it the only matter that exists will also be removed if the sentiments exist beside it, even if they were directed by it. Thus, the intellectual divestment of sentiments that the West wants to establish would have been removed, together with harm it causes. Then one would take its encouragement to think in an intellectual way, to make the thinking exist, but in the natural form for which it exists. Another issue arises from its encouragement to think and making this a comprehensive principle.

Ma'anar yin tunani a kan komai, nazari a kan komai, da bincike sosai a kan komai. Wannan yana nufin yin tunani a kan komai a hankali. Wannan yana kai ga barin saurin tunani, kuma saboda haka barin ikon yin abu nan take. Sai mu saba da tunani a hankali, mu yi watsi da saurin tunani ko mu raina shi. Tunani a hankali ya zama ma'auni na ingancin tunani. Tare da yarda da kai da maimaitawa, wannan, bayan wani lokaci, yana kawar da ikon yin abu nan take, kuma saboda haka yana ƙin muhimmancinsa. Sai mu fada hannun tunani a hankali; abokin gābanmu zai same mu ba mu sani ba, mu kuma mu zama wawaye marasa gani a hannunsa, mu kuma ci gaba da kasancewa a ƙarƙashin ikonsa. Matsalolin gaggawa za su faru alhali ba mu iya warware su ba; damammaki masu wucewa za su ɓace, ba tare da an kama su da sauri ba. Don haka matsaloli za su yawaita, damammaki kuma za su ɓace.

Meaning to think about everything, study everything and scrutinise everything. This means to think about everything slowly. This leads to the abandonment of quick thinking and consequently the abandonment of spontaniety. We thus become accustomed to slow thinking and ignore or despise quick thinking. Slow thinking thus becomes the standard for the validity of thinking. Together with conviction and repetition, this, after some time, abolishes spontaniety and consequently negates its role. We thus fall captive to slow thinking; our enemy will find us unaware and we become blind fools before its hands and remain under its control. Quick problems will then take place while we can’t solve them; the fleeting opportunities will be missed, without being seized quickly. So the problems will multiply and opportunities will be lost.

Dangane da tunani da aka mayar da shi na gaba ɗaya, baya ga cire tsarin bazata da yake yi, yana sa tunanin kai tsaye da falsafar kai tsaye su zama batun muhawara, a zahiri yana mayar da su batun falsafa da tunani. Don haka, rashin bayyana a cikin al'amura masu shubuha yana ƙaruwa, al'amura bayyanannu kuma masu tabbas su zama marasa bayyana. Saboda haka, ba za mu iya amfana da mafi sauƙin al'amura ba, waɗanda su ne al'amura na kai tsaye, watau al'amura bayyanannu, kamar kujera, kofi da faranti a cikin al'amuran zahiri; ko kamar bazata, amfani da hankali da hankali a cikin al'amura na zahiri. Idan mutum ba zai iya amfana da al'amura na kai tsaye ba, waɗanda suke cikin mafi sauƙin al'amura, ko waɗanda suka fi sauƙin amfani da su, to zai zama mutumin da kasancewarsa da aikinsa ba su da wani amfani.

As regards thinking being generalised, beside its removal of spontaniety, it makes the automatic thinking or the automatic philosophy subject for discussion, it in fact makes them a subject for philosophy and thinking. Thus, the vagueness of the ambiguous matters is increased and the clear and obvious matters become vague. Accordingly, we would not be able to benefit from the most simple of matters, which are the automatic matters, i.e. the clear matters, like the chair, the cup and the plate in the material issues; or like spontaniety, the use of intelligence and intelligence in the abstract issues. If the person can’t benefit from the automatic matters, which are among the simplest issues, or which are the most easy to utilize, then he will become a person whose presence and work are of no value.

Saboda haka, matsalar ba ta cikin tunani take ba; a maimakon haka, matsalar tana cikin cire cutarwa daga tunani. Ana cimma hakan ta hanyar mayar da shi tsarin tunani na al'ada; inda yake yin sauri idan al'amarin yana buƙatar gaggawa, kamar abin da ya faru ba zato ba tsammani, kuma yana yin jinkiri idan al'amarin yana buƙatar natsuwa, kamar ma'anar hankali da ma'anar tunani kansa. Wannan ya haɗa da duk abin da yake buƙatar tunani don ya bayyana, kamar wanzuwar Allah da wanzuwar adalci. Duk da haka, ba ya haɗawa da abin da ba ya buƙatar tunani da tunani ba, kamar al'amura na atomatik irin su kujera, faranti da kofi, hankali, amfani da hankali da abin da ya faru ba zato ba tsammani, da sauran al'amura. Don haka, matsalar ita ce kawai cire cutarwa daga tunani, ba wani abu ba.

Therefore, the problem is not in thinking; it is rather in removing the harm from thinking. This is achieved by making it a normal thinking process; where it speeds up when the matter requires speed, like spontaniety, and it slows down when the matter needs slowness, like the meaning of intellect and the meaning of thinking itself. This includes everything that needs thought in order to become clear, like the existence of Allah and the existence of justice. However, it does not include that which does not need thought and thinking, like the automatic matters such as the chair, plate and cup, the intelligence, using of intellect and spontaniety, beside other matters. Thus, the problem is only the removing of harm from thinking and nothing else.