Rashin saurin tunani ne matsalar. Wannan rashin saurin yana samuwa ne daga mamayar Yamma akan ƙasar da kuma mamayar tunaninta akan mutane. Saboda haka, a farko zai iya bayyana ga zuciya cewa magance wannan tushe ita ce mafita ga matsalar. Sai dai bayan bincike mai zurfi, ana lura da al'amura biyu.

Slowness in thinking is the problem. This slowness comes from the domination of the West over the country and the domination of its thoughts over the people. Therefore, it may seem at first to the mind that the treatment of this origin is the solution to the problem. However, after close examination, two matters are noticed:

Da farko, wannan ƙaramin bayani ne ga matsalar. Na biyu, wannan yana nufin gujewa magance matsalar. Saboda haka, wannan asali ya kamata a lura da shi ne kawai yayin magani, amma mafita ba ta dogara da shi ba. Dangane da sauƙaƙa matsalar, Yammacin duniya da mamayarsa ne tushen dukkan matsaloli, ciki har da jinkirin tunani. Mayar da magani kan tushen yana nufin cire tushen zai cire jinkirin. Duk da cewa wannan gaskiya ne baki ɗaya, yana buƙatar bibiya. Don haka, rashin lura da bibiya sauƙaƙa matsalar ne. Saboda haka, matsalar ita ce cire tushen da kasancewar bibiya. Kasancewar bibiya wajibi ne, ko da an cire tushen. Bibiya ita ce ke kai ga cire abin da tushen ya bari, ba tushen kansa ba. Saboda haka, bibiya ita ce asalin magani, ba cire tushen ba. Don haka bibiya ita ce mafita ko tushen ya ci gaba da kasancewa ko bai ci gaba ba, wato mamayar Yammacin duniya. Duk da haka, cire tushen yana rage buƙatar bibiya kuma yana sa ta fi tasiri.

firstly, this is an over-simplification of the problem. Secondly, this means escape from treating the problem. Therefore, this origin has only to be noted during treatment, but the solution does not depend on it. As for the simplification of the problem, the West and its domination is the source of all the predicaments, including slowness of thinking. Focusing the treatment on the basis means that its removal would remove the slowness. Though this is true as a whole, it needs pursuance. Thus, the lack of observance of pursuance is a simplification of the problem. So, the problem is the removal of the basis and the presence of pursuance. The presence of pursuance is necessary, even if the basis is removed. The pursuance is what leads to the removal of what the basis left, not the basis itself. Therefore, pursuance is the origin of the treatment and not the removal of the basis. So pursuance is the solution whether the basis, which is the domination of the West, remained or not. However, the removal of the basis reduces the pursuance and makes it more effective.

Saboda haka, bi da bi shi ne magani yake farawa da shi. Bi da bi shi ne yake kawar da tasirin wannan tushe. Don haka, bi da bi wajibi ne kafin komai.

Accordingly, pursuance is what the treatment starts with. Pursuance is what removes the effects of this basis. Thus, pursuance is necessary before anything else.

Saboda haka, maganin jinkirin tunani shi ne bibiya. Bibiya ba makawa ba ce, domin babu mafita ba tare da ita ba. Don haka, ainihin maganin jinkirin tunani, watau rashin saurin tunani ko bunƙasarsa, shi ne bibiya. Bibiya tana mai da hankali kan jinkirin tunani kamar haka:

Thus, the treatment of slow thinking is pursuance. Pursuance is inevitable, for there is no solution without it. Therefore, the true treatment of the slowness in thinking, i.e. of the absence of spontaniety or its development, is pursuance. Pursuance is focused on slowness of thinking as follows:

Na farko: Wajibi ne a gabatar wa mutane da daidaikun mutane abubuwa da yawa domin su yi tunani a kansu. Ta hanyar tunaninsu game da waɗannan abubuwa da kuma game da abin da ke faruwa a gabansu, ana iya lura da jinkiri a tunani. Wannan lura ko wannan jin jinkirin ana ɗaukarsa a matsayin farkon magani. Saboda haka ya kamata mu ɗauki irin wannan lura ko irin wannan jin mu yi nazari a kansa sosai har sai mun fahimci gaskiyarsa. Misali, mu gabatar wa mutane wani abu, kamar makomarsu, halin da suke ciki yanzu, ko tarihinsu. Za mu ga suna nazarin wannan makoma a hankali har sai ta zame daga hannunsu. Suna kuma nazarin halin da suke ciki da tarihinsu ta hanya irin wannan. Wannan duk duk da cewa nazarin makoma ya bambanta da nazarin halin yanzu da nazarin tarihi. Duk da haka, yadda suke amfani da tunani a hankali da kuma yadda hakan ya zama abin da suka saba da shi, yana sa su ɗauki lokaci mai tsawo wajen nazari, su kuma yi falsafa a kan al'amura na atomatik, har sai makoma, halin yanzu ko tarihi ya zama ba bayyananne ba maimakon ya ƙara bayyana. Wannan jinkirin tunani shi ne babban al'amari da ake gani a dukkansu. Saboda haka ba ma tattaunawa a kan abin da muka gabatar, ko menene shi; a maimakon haka muna kama al'amarin da ake gani a dukkansu, mu riƙe shi, mu kama shi da ƙarfi mu kai masa hari. Mu bayyana cewa yana ɗaya daga cikin manyan kurakurai, wanda ke sa mutane su ƙi shi, har ta kai ga ana iya ce musu zuma najasar ƙudan zuma ce. Idan sun ƙi jinkirin tunani, wato sun ƙi nazari a hankali, to za a ga karkata a cikinsu zuwa ga saurin tunani. Wannan karkata ita ce alamar farko ta murmurewa. Idan wannan karkata ba ta bayyana sarai ba, to dole ne mu haifar da ita a cikinsu. Wannan na iya kasancewa ta hanyar ishara, ko ta hanyar magunguna masu sauri da tasirin gudu. Ta haka wannan karkata za ta wanzu a wasu daga cikinsu, idan ba duka ba. Sai dai ba zai ɗauki lokaci mai tsawo ba kafin ta wanzu a dukkansu. Don haka, gabatar da al'amarin da kai hari kan abin da ke bayyane zai kai mu ga karkata zuwa ga gaggawa. Wannan zai zama alamar farko ta nasara. Maganin rashin gaggawa ba ya fitowa daga bayani da nunawa, ko ta hanyar jawabai da rubuta littattafai. Yana fitowa ne daga amfani da adadin kalmomi kaɗan da ke ɗauke da aiki, ko ta hanyar ayyukan kansu. Wannan shi ne bibiya. Saboda haka, bibiya adadin kalmomi kaɗan ne da ayyuka bayyanannu.

Firstly: It is necessary to present many things to the people and to the individuals so that they think of them. Through their thinking about these things and about what occurs in front of them, slowness in thinking might be noticed. This observance or sensation of the slowness is taken as the starting point in the treatment. So we should take such observance or such sensation and study it thoroughly until we understand its reality. For example, we present to the people something, like their future, their current situation or their history. We find them analyse this future slowly until it slips away from their hands. They also analyse their reality and their history in the same manner. This is despite the fact that analysis of the future is different to the analysis of the reality and to the analysis of history. However, their use of slow thinking and the fact that it became innate to them, makes them take a long time in analysis and they philosophise the automatic things, until the future, the reality or the history becomes vague instead of increasing in clarity. This slowness in thinking is the prominent phenomenon in all of them. So we do not discuss what we presented, whatever it is; rather we take the phenomenon apparent in all of them. We hold it, seize it and attack it strongly; we explain that it is one of the most prominent faults, making it loathsome to the people, to the point that it is right to say to them that honey is the excrement of the bees. If they disliked slowness in thinking, i.e. they hated slow analysis, inclination in them towards speed in thinking would appear. This tendency is the first sign of recovery. If this tendency does not appear clearly, then we have to create it in them. This can be through allusion, or by quick treatments and the effect of the speed. Thus this tendency will exist in some of them, if not in all of them. However, it will not take a long time before it exists in all of them. Thus, presenting the matter and attacking the apparent phenomenon would lead us to the tendency towards speed. This would be the first indication of success. The treatment of slowness does not result from explanation and demonstration, or through speeches and writing books. It rather results from the use of a limited number of words that contain actions, or through the actions themselves. This is pursuance. Accordingly, pursuance is a limited number of words and apparent actions.

Na biyu: Wajibi ne a ci gaba da gabatarwa da nace wa a cikin wannan bibiya, har sai gajiya ta bayyana ga mutane ko daidaikun mutane daga wannan bibiya, kamar za su ce, "don Allah, ya isa haka." Ba a tsammanin dukkan mutane za su ce ya isa. Haka kuma ba abin gamsarwa ba ne a ce hakan ta fito daga mutum ɗaya ko biyu kawai.

Secondly: It is necessary to follow up the presentation and the insistence in this pursuance, until boredom appears to the people or the individuals from this pursuance, as if they were to say, “please, it is enough”. It is not expected that all of the people will say that it is enough. Nor is it satisfactory that one or two people said that.

Maimakon haka, ya kamata a ji cewa mutane sun gaji da bibiya. A lokacin ne bibiya za ta tsaya. Ba daidai ba ne a ci gaba da bibiyar har sai duk mutane sun gaji da ita, ba tare da an ji ko an fahimci hakan ba. Kada a daina bibiya saboda wasu ’yan mutane masu hankali ko ƙaramin adadin mutane kawai. Ya kamata ne a ci gaba da bibiya har sai an ji cewa bibiya ba za ta amfana da komai ba. A lokacin ne mutum zai daina bibiya, da zarar ya ji haka.

Rather, it should be felt that the people were fed up with the pursuance. At that point, pursuance is ceased. It is not correct to pursue this until all the people were fed up of it, without feeling or sensing it. Pursuance should not cease just because of a few intelligent individuals, or a small number of the people. It is rather necessary that one follow up till one feels that pursuance would be of no use. At that point one stops pursuance once one felt that.

Wannan saboda ana zaton cewa wannan jin yana wanzuwa ne bisa gaskiya mai cikakken fadi, ba gaskiyar wasu 'yan mutane masu hankali kawai ba.

This is because it is supposed that this feeling existed based on a comprehensive reality and not a reality of a few intelligent individuals.

Na uku: Dole ne tafarkin da'awa ya bambanta. Ma'ana, bayan an gabatar wa mutane makomarsu, halin da suke ciki yanzu da tarihinsu, wajibi ne a gabatar musu da rayuwarsu, da yadda wannan rayuwa take ta kasance ba tare da canji ba, da hanyarta. Ana kuma gabatar musu da hanyar rayuwarsu da kuma kare wannan hanya, har ma da takobi, wato karfin tilas.

Thirdly: Pursuance has to vary. This means, after presenting to the people their future, current situation and their history, it is necessary to present to them their life, the monotony of this life and its manner. Their way of life is also presented to them and the protection of this way of life, even by the sword, i.e. force.

Haka kuma, hangen mutum game da wanda ya saɓa wannan hanya ya kasance ba tare da haƙuri ko sakaci ba; ma har ya zama hangen da ke kai ga gaba. Daga nan sai a gabatar da wasu al'amura ta hanyoyi daban-daban. Wannan ya haɗa da al'amuran da ke buƙatar tunani, ba na atomatik ba, kamar kasuwanci, kujera da farantin.

Moreover, the outlook towards the one who disagrees with this way should be without tolerance or negligence; it should even be an outlook that reaches hostility. Other matters are then presented, in a varied way. This should include those matters that require thinking and not automatic ones, like the venture, the chair and the plate.

Ya kamata su kasance daga cikin waɗanda ke buƙatar tunani.

They rather should be of those that need thinking.

Na huɗu: Mutum sai ya kasance cikin sani da fahimtar al'amura idan zai gabatar da su ga mutane, yana sane da tasirinsu da kuma tunanin mutane game da su. Wannan don tunaninsa, watau sanin al'amarin, ya zama hanyar gwada ingancin hukunce-hukuncen da yake yankewa da daidaiton ayyukan ibada da yake bayyanawa. Haka kuma don ya kai hari a daidai wurin da ya dace, a ra'ayin mai sauraro da mai magana. Idan mutum ya rasa sani, to zai rasa komai, domin babu wata riba daga ci gaba da yin abu, ko maimaita shi, ko bambancinsa, idan babu sani da tunani. Don haka, sani da tunani suna cikin abubuwan da ake bukata domin samun nasara.

Fourthly: One has to be in a state of awareness of the matters when he presents them to the people, aware of their effect and of the people’s thinking regarding them. This is in order that his reflection, i.e. awareness, is a means of testing the validity of the judgements he issues and the correctness of the observances that he expresses. This is also in order to launch the attack in the right place, in the view of the listener and the speaker. If one lost awareness one would lose everything, for there is no advantage from the pursuance or the repetition or the diversity, without the presence of awareness and reflection. Thus, awareness and reflection are among the necessities for success.

Dangane da waɗanda za su aiwatar da maganin, da farko yana bayyana a zuciya cewa ya kamata su zama shugabanni, masu gaskiya ko waɗanda ke kula da mutane ko daidaikun mutane. A zahiri kuwa, kowane mutum zai iya yin hakan ga mutane ko ga kansa, muddin ya bi sharuɗɗan nan huɗu. Saboda haka, maganin ba an tsara shi ne domin wani takamaiman mutum ya aiwatar da shi ba. Maimakon haka, an tsara shi ta hanyar gaba ɗaya wanda ya haɗa da shugabanni, masu gaskiya, masu kula da kuma duk wani mutum mai yiwuwa daga cikin al'ummar Musulmi. Ko da ka gabatar wa kanka al'amarin ka kuma yi wa kanka magani, za a yi maka magani daidai kuma hakan zai isa. Don haka, dole ne a sani sosai cewa wannan magani mallakar kowane mutum ne; kowane mutum zai iya aiwatar da shi, koda shi kaɗai ne, koda kuwa ga kansa ne. Abin da ke da muhimmanci shi ne maganin, ba wanda ya aiwatar da shi ba.

As for the ones who will carry out the treatment, it appears at first to the mind that it should be the leaders, sincere ones or those in charge of the people or individuals. In reality, any person can do that with people or with himself, as long as he followed the four conditions. Therefore, the treatment is not designed for a particular person to undertake. It is rather designed in a general way that includes the leaders, sincere ones, guardians and any possible person from the Ummah. Even if you presented the matter to yourself and treated yourself, you would be treated correctly and it would be enough. Therefore, it must be well known that this treatment is the property of every man; every man can undertake it, even if he was one person and even if it was on himself. So what counts is the treatment, not who carries it out.