Gaskiyar lamarin ita ce tunanin mutane gabaɗaya a kowace ƙasa, ciki har da 'yan siyasar akida da masu tunani, ya zama a dabi'ance a hankali. Maganin matsalar shi ne a cire ta daga tushenta, watau a kawar da tunani a hankali wanda ya zama al'ada har aka rasa saurin fahimta da amsawa. Don haka matsalar ita ce tunani a hankali, kuma sakamakon haka shi ne rashin saurin fahimta da amsawa (ko rashinsa). Tunani a hankali ne matsalar. Abin da ya sa matsalar ta zama gaskiya shi ne yadda ya zama al'ada da dabi'a. Duk wata tambaya, ko da ta kasance ta atomatik ce, sai an mai da ita falsafa, kuma tunani akanta ya yadu a tsakanin mutane. Matsalar ba tunani ba ne, domin tunani dabi'a ce kuma abin so ne, ma'ana wajibi ma ne. Tunani akan al'amari yana bayyana ɓoyayyun siffofinsa da kuma fallasa asirinsa, yana sa mutum ya san gaskiya. Don haka tunani, a kansa, yana da amfani kuma yana da fa'ida. Sai dai jinkirin wannan tunanin, ko kuma yadda ake amfani da shi a kowace tambaya, har yana mai da kowace tambaya falsafa yana tafiya a hankali, shi ne matsalar a zahirinta. Tunani a hankali ya zama tushen mutane, har suka rasa saurin fahimta, don haka idan ana amfani da shi, sai dai a lokacin haɗari kawai. Saurin fahimta ba na lokacin haɗari kawai ba ne. Ba dole ba ne a ɗauki mataki bisa saurin fahimta. Saurin fahimta yana zuwa ne a lokacin haɗari da kuma a wasu lokuta; yana iya buƙatar a ɗauki mataki, ko kuma ba zai buƙata ba. Saboda haka, saurin fahimta ya kamata ya zama na dindindin, a cikin dukkan al'amura. Ba daidai ba ne ya kasance a lokacin haɗari kawai; ya kamata ya kasance a dukkan yanayi. Ba ya buƙatar matakai a kowane al'amari, domin wasu daga cikinsu suna buƙatar matakai wasu kuma ba sa buƙata.

The reality of the problem is that the thinking of the people generally in every country, including the ideological politicians and thinkers, became naturally slow. The remedy is to get rid of this problem from its root, i.e. to get rid of the slow thinking which became a habit until spontaniety was lost. Thus, the problem is slow thinking and consequently (lack of) spontaniety. Slow thinking is the problem. The fact that it became habitual and natural became the problem in its reality. Any question, even if it was an automatic one, was philosophised and thinking about it became prevalent among the people. The problem is not thinking, for thinking is natural and recommendable, even obligatory; for thinking in the issue reveals its hidden aspects and explains its secrets, making the person aware of the truth. Thus, thinking, as such, is beneficial and useful. However, the slowness of this thinking - or the fact that it is used in every question, it philosophises every question and proceeds slowly - is the problem in its reality. Slow thinking became the basis for the people, until they lost spontaniety, so when it is used it is only at the moment of danger. Spontaniety is not only for the moment of danger. It is not inevitable that a measure be taken based on spontaniety. Spontaniety rather comes at the moment of danger and at other times; it might require that a measure be taken or it might not. Therefore, spontaniety should be permanent and in all things. So it is not correct for it to exist only at the moment of danger; it should exist in all situations. It does not require measures in every matter, as some of them need measures and some do not.

Saboda haka, kasancewarsa a lokutan hatsari ba ya isa ba; ya kamata ya kasance a cikin komai. Don haka, saurin tunani ya zama dole a cikin komai. Hakikaninsa shi ne saurin tunani. Don haka, matsalarsa, wato hakikanin matsalarsa, ita ce jinkirin tunani.

Therefore, its presence at moments of danger is not enough; it should rather exist in everything. Thus, spontaniety is necessary in everything. Its reality is that it is quick thinking. So, its problem, i.e. the reality of its problem, is slow thinking.

Tunanin jinkiri ya samo asali ne daga mamayar Yammacin mulkin mallaka a kan ƙasar, da kuma mamayar tunaninsa a kan mutane. Lokaci mai tsawo ya wuce da mutane suna ci gaba da tunani a hankali, suna kuma aiki da shi. Yanzu ya zama wani ɓangare na tsarin tunaninsu da kuma yadda suke tunani. Don haka, tunanin jinkiri ya zama matsala, ko kuma gaskiyar matsalar.

Slow thinking comes from the domination of the Colonialist West over the country and the domination of its thoughts over the people. Much time passed by the people while they remain involved in slow thinking and they practice it. It has now become part of the formation of their mentality and part of their thinking. Thus, slow thinking became the problem, or the reality of the problem.

Don't: "Don't" is not a function of... Here is the translation: Saboda haka, rashin jin daɗi ba shi ne matsalar ba, kodayake rashinsa shi ne sakamako mafi bayyana na matsalar da mutane ke fama da ita.

So, spontaniety is not the problem, though its loss was the most prominent result of the problem that the people suffer from.

Tunani kansa ba shi ne matsalar ba, domin yana da muhimmanci ga mutum kamar yadda rayuwa take da muhimmanci, ba tare da la'akari da matakin hankalinsa da tunaninsa ba.

Thinking itself is not the problem either, for it is as necessary to man as life itself, regardless of his level of intellect and his thinking.

Matsalar ita ce jinkirin tunani. Rashin gaggawa (spontaneity) shi ne sakamakon rashin jinkirin tunani. Tunani kuwa tsari ne na halitta da ke cikin mutum. Don haka jinkirin tunani shi ne ainihin hakikanin matsalar. Wannan jinkiri ba na halitta ba ne, ba kuma abin haihuwa ko na atomatik ba ne. Maimakon haka, ya zo ne sakamakon mamayar Yammacin duniya a kan ƙasashe da kuma mamayar tunaninsa a kan mutane. Saboda haka, hakikanin matsalar ita ce jinkirin tunani, kuma abin da ya sa wannan matsala ta wanzu a zahiri shi ne mamayar Yammacin duniyar mulkin mallaka da tunaninsa. Don haka mafita ya kamata ta mayar da hankali kan matsalar kanta, ba a kan alamominta ba, ko kan abin da ke na halitta a cikin kowane ɗan Adam.

The problem is rather the slowness in thinking. Spontaniety is the result of the absence of slowness in thinking. Thinking is the natural process that exists in man. So slowness in thinking is the reality of the problem. This slowness was not natural, nor was it innate, or automatic. It rather came as a result of the domination of the West over the lands and the domination of its thoughts over the people. Therefore, the reality of the problem is slow thinking and what make this problem exist in reality are the domination of the Colonialist West and its thoughts. Therefore, a solution should be focused on the problem itself and not on its symptoms or on what is natural in every human being.

Tun da yake an tabbatar da cewa rashin yin abu ba tare da tunani ba (ko rashinsa) ba shi ne matsalar ba, illa alama ce ta matsalar, to ya kamata mafita ta mayar da hankali kan matsalar kanta ba kan sakamakonta ba. Ba a magance alamominta bisa dogaro da cewa su ne matsalar ba, kuma ba su ne hanyar warware matsalar ba. A maimakon haka, ya zama wajibi a magance matsalar kanta, wato jinkirin tunani. Magance ta yana bukatar magance mamayar da ake yi wa mutane, ko mamayar Yamma ce ko mamayar tunaninta.

Since it is proven that (lack of) spontaniety is not the problem, rather it is a symptom of the problem, the solution should be focused on the problem and not on its results. Its symptoms are not treated on the basis that they are the problem, nor are they part of the way to solve the problem. Rather the problem itself has to be treated, which is the slowness of thinking. Its treatment requires the treatment of the domination over the people, whether the domination of the West or the domination of its thoughts.

Saboda haka, fahimtar yanayin matsalar yana da muhimmanci, domin mafita kada ta zama mara amfani kuma banza, ko kuma ta karkata zuwa wani abu banda matsalar. Don haka, fahimtar yanayin matsalar al'amari ne mai muhimmanci. Tun da yanayin matsalar shi ne jinkiri wajen tunani, to jinkiri wajen tunani shi ne tushe, kuma shi ne ke wakiltar yanayin matsalar. Gaskiya ne cewa mamayar Yamma ga ƙasashe da mamayar tunaninta a kan mutane ita ce tushe, amma wannan tushe ba ya nufin cewa ba za a iya warware matsalar ba sai an kawar da wannan mamaya. A maimakon haka, ana iya magance ta yayin da wannan mamaya take nan, ta hanyar magana kan tunanin kansa, da mayar da shi daga jinkiri zuwa gaggawa, da daga tsantseni zuwa saurin aiki. Matsalar ba mamayar Yamma ba ce, ko da yake ita ce asalin matsalar.

Therefore, understanding the nature of the problem is crucial, so that the solution does not become useless and futile, or focussed on other than the problem. Thus, understanding the nature of the problem is a crucial matter. Since the nature of the problem is slowness in thinking, then slowness in thinking is the basis and it represents the nature of the problem. It is true that the domination of the West over the countries and the domination of its thoughts over the people is the basis, but this basis does not mean that the problem cannot be solved until this domination is removed. Rather, it is possible to treat it while this domination is present, by addressing the thinking itself, moving it from slowness to speed and from deliberateness to haste. The problem is not the domination of the West, though it is the origin of the problem.

Amma matsalar ita ce jinkirin tunani; don haka abin da ya kamata a magance shi shi ne matsalar, duk da cewa ya kamata mu yi taka-tsantsan game da asalinta. Wannan na nufin cewa Yammacin duniya, ta hanyar abin da take yadawa na ruɗi, tare da abin da take aikowa na karkacewa da sunan kimiyya, al'ada, wayewa da shiriya da sauran sunaye makamantan su, shi ne matsalar kuma tushen matsalar. Sai dai mamayar Yammacin duniya ba ta faruwa sai ta hanyar sanya musu kalmomi ko salonsu.

Rather, the problem is slowness in thinking; so the problem is what has to be treated, though we should be heedful of its origin. This means that the West, through what it spreads of deception, alongside what it dispatches of deviation in the name of science, culture, civilisation and guidance and other similar names, is the problem and the basis of the problem. However, the domination of the West is only through their imposition of terms or their styles.

Tambayar ba ta shafi kawar da wannan mulkin kai ba; maimakon haka tana shafar mutane, wato al'amarin yana da alaƙa da mulkin kai. Gaskiya ne cewa mulkin kai shi ne tushen matsalar.

So the question is not related to removing this domination; it is rather related to the people, i.e. the aspect is related to the domination. It is true that domination is the origin of the problem.

Har yau, salon mamayar ya canza zuwa wasu hanyoyi da suka fi boye da kuma tasiri. Duk da haka, matsalar ita ce tushen, wato al'amarin da ya shafi mutane. Wannan yana nufin cewa ikon yin abu da kansa an damƙa wa mutane. An ɗora shi a kansu da kansu. Ta hanyar tasirin hankalinsu mai canzawa, wanda ke ci gaba daga wani hali zuwa wani, dole ne a mayar da hankali kan wannan. Gaskiya ne cewa mamayar ita ce tushe, amma mamaya ba zai iya wanzuwa ba tare da ra'ayoyin mutane ba. Don haka ra'ayoyin mutane ne ke dawwamar da mamayar, ko kuma su kawo ƙarshenta. Duk da haka, ba su ne matsalar ba, kuma ba su ne asalin ta ba. Batun shi ne canza mamayar da ke kan rayuwa. Saboda haka, danganta al'amarin da Yammacin duniya ko da mamaya guduwa ce daga matsalar. Maimakon haka, dole ne a karkata al'amura zuwa ga matsalar, wato bunkasa ikon yin abu da kansa. Ana yin hakan ta hanyar mutane, ba ta hanyar mamayar ba. A wata ma'anar kuma, ta hanyar canza ra'ayoyi game da al'amuran rayuwa, ba ta hanyar cire mamayar ba.

It is also true that the styles of domination have changed, for other more hidden and more effective ones. However, the problem is the basis, which is the aspect related to the people. This means spontaniety is entrusted to the people. It is charged with them themselves. By the effect of their changing intellect, which develops from one state to another, effort must be focused on it. It is true that domination is the basis, but domination can’t exist without the concepts of the people. So the concepts of the people are what perpetuate the domination, or put an end to it. However, they are not the problem, nor are they the origin. The issue is to change the domination over life. Therefore, relating the matter to the West or to the domination is an escape from the problem. Instead matters must be directed towards the problem, which is developing spontaniety. This is done through the people and not through the domination. In other words, it is through changing the concepts about the matters of life and not through removing the domination.

Saboda haka, canza ra'ayoyi shi ne tushen magani. Don haka ba daidai ba ne a kubuta daga matsalar ta hanyar mayar da al'amuran zuwa ga mulkin mallaka ko zuwa ga Yamma. Maimakon haka, dole ne a mayar da hankali ga mutane, wato zuwa ga canza ra'ayoyinsu, musamman canza ra'ayoyinsu game da muhimman al'amura a rayuwa. Saboda haka, a kokarin samar da sabon tsari na kai, ba daidai ba ne a juya zuwa ga Yamma, domin ita ce asalin matsalar. Haka nan ba a kamata a juya zuwa ga tunanin Yammacin da ya mamaye, domin shi ne ya haifar da matsalar. Maimakon haka, dole ne a kula da mutane don canza ra'ayoyinsu; ya zama wajibi a kira al'ummar Musulmi su yi aiki don kawar da mulkin mallakar. Don haka, asalin mafita shi ne canza ra'ayoyin mutane, ba canza mulkin mallakar ba.

Thus, changing the concepts is the basis. Therefore, it is not correct to escape from the problem by directing these matters to the domination or to the West. Rather, matters must be directed towards people, i.e. towards changing the concepts, particularly changing the concepts about the crucial matters in life. So in the attempt to create spontaniety, it is not correct to turn towards the West, for it is the origin of the problem. Nor should one turn towards the dominant Western thoughts, because it is these that created the problem. Rather, care must be directed towards the people to change their concepts; the Ummah must be called to work to remove the domination. Thus, the origin of the solution is changing the concepts of the people, not changing the domination.