Ko da menene cikakkun bayanai da abubuwan da ke faruwa ba tare da shiri ba, hakikaninsa shi ne saurin tunani da saurin yanke hukunci. Idan matar ta faɗa wa Amirul Mu'minina cewa mijinta yana tsayuwar dare yana ibada, kuma yana azumin rana, da saurin fahimta cewa wannan koke ne, da saurin yanke hukunci bisa ga cewa koke ne. Wannan shi ne ɓullowa ba tare da shiri ba. Amirul Mu'minina bai da wannan ɓullowa ba tare da shiri ba, don haka ya ɗauki wannan a matsayin yabo ga mijin.

Regardless of the details and the elements of spontaniety, its reality is the speed of thinking and the speed of judgement. If the woman said to the Ameer ul-Mu’mineen that her husband stands the night in prayer and fasts the day, quick understanding that this is a complaint would lead to a quick judgement based on it being a complaint. This is spontaniety. The Ameer ul-Mu’mineen did not have spontaniety, so he considered this to be praise for the husband.

Saboda haka bai fahimta ba, kuma bai yanke hukunci da komai ba game da maganarta. Ɗaya daga cikin masu halarta kuwa ya yi saurin fahimta, domin ya gane da sauri cewa wannan magana ba yabo ba ce, don haka ya yi sauri wajen yanke hukuncin cewa wannan magana korafi ce.

Thus he did not understand, nor did he make judgement with anything on her statement. One of the attendants had spontaniety when he quickly understood that this statement was not praise, so he was quick in judging this statement as being a complaint.

Saboda haka, yana da yanayin fitowa ba tare da shiri ba.

Therefore, he had spontaniety.

Saboda haka, hakikanin abin da ake kira sahihancin fahimta (spontaneity) yana cikin saurin fahimtar magana, aiki, ko duk wani abu, da kuma saurin yanke hukunci a kansa.

Thus, the reality of spontaniety is in the speed in understanding the speech, the action, or anything else, and quick judgement on it.

Wannan saurin fahimta da saurin hukunci shi ne abin da ake kira spontaneity (yanayin aukuwa ba tare da shiri ba). Yana iya faɗuwa a zuciya cewa saurin fahimta shi ne saurin hukunci, amma gaskiyar magana ita ce saurin fahimta yana shirya hukunci; ba shi ne hukuncin kansa ba. Gaskiyar cewa ma'aikacin ya fahimci wannan magana a matsayin korafi ya shirya shi ya yanke hukunci a kanta a matsayin korafi. Wannan fahimta ba ita ce hukuncin ba, sai dai fahimta kawai. Fahimta kafin a fitar da hukunci ba ta buƙatar wani martani ko amsa. Maimakon haka, fahimta ce kawai. Idan an yi hukunci, to an ɗauki mataki kuma al'amarin ya zama an kammala. Tushe da sakamako suna cikin hukuncin, ba cikin fahimtar ba.

This speed of understanding and speed of judgement is spontaniety. It might occur to the mind that quick understanding is quick judgement, but the reality is that quick understanding prepares for the judgement; it is not the judgement itself. The fact that the attendant understood that statement as being a complaint prepared him to judge on it as a complaint. This understanding was not the judgement, it was rather the understanding only. The understanding before the issuance of the judgement does not need any reaction or response. Rather it is an understanding only. If there was a judgement, then action took place and the matter was settled. The basis and the result are in the judgement and not the understanding.

Fahimta tsari ce kawai ta hankali. Mutumin da ke da tsantsar fahimta ya fahimci cewa wannan mace tana magana ne game da mijinta; ya fahimci cewa tana magana ne da Ameer ul-Mu'mineen, don haka tsarin hankali ya faru a cikinsa wajen fahimtar cewa wannan korafi ne. Saboda haka, hukuncin ya samo asali ne daga fahimta, kuma fahimta tsari ne kawai na hankali. Don haka dole ne a sami saurin fahimta da saurin hukunci kafin a yanke hukunci, domin tsantsar fahimta ta kasance. Saboda haka, tsantsar fahimta ita ce saurin fahimta da ke biyo bayan saurin hukunci nan take. Ta haka ne tsantsar fahimta ke wanzuwa. Don haka, hakikanin tsantsar fahimta shi ne saurin fahimta da saurin hukunci, ta yadda saurin fahimta zai shirya hukuncin ko saurin hukunci. Saboda haka, dole ne ya gabata ba ya zo bayan hukuncin ba. Hukunci ba zai iya kawar da shi ba, ko da yake kasancewarsa na nuna kasancewar hukunci.

Understanding is only a rational process. The man who had spontaniety understood that this woman spoke about her husband; he understood that she spoke to the Ameer ul-Mu’mineen, so the rational process occurred in him in understanding that this was a complaint. Thus, the judgement was the result of understanding, and understanding was only a rational process. Therefore, there must be quick understanding and quick judgement before issuing the judgement, so that spontaniety exists. Thus, spontaniety is quick understanding followed immediately by quick judgement. In such a way spontaniety exists. Accordingly, the reality of spontaniety is quick understanding and quick judgement, in such a way that quick understanding would prepare for the judgement or quick judgement. Therefore, it must precede rather than come after the judgement. Judgement cannot dispense with it, though its presence indicates the presence of judgement.

Idan fahimta wajibi ce, to hukunci ma wajibi ne. Idan fahimta ta wanzu, to tabbas hukunci ya wanzu. Don haka, asali shi ne fahimta. Da Umar bin al-Khattab ya fahimci cewa matar tana korafin game da mijinta, da ya ji maganarta a matsayin korafi. Amma ya ji ta a matsayin yabo, saboda haka bai lura da matsalarta ba. Don haka, al'amarin ya kasance kamar yadda yake, korafinta kuma bai amfana ba; domin duk da cewa ta yi korafi, ta yi shi ne da wata magana wadda wanda ta yi korafin gare shi bai fahimta ba.

If understanding is necessary, then judgement is also necessary. If the understanding existed, then definitely judgement existed. Thus, the origin is the understanding. Had Omar bin al-Khattab understood that the woman complained about her husband, he would have heard her statement as a complaint. He heard it however as praise and therefore he did not take notice of her problem. So, the situation remained as it had been and her complaint was of no use; for though she complained, she however complained with an expression not understood by the one whom she complained to.

Wannan ya sa ba a saurari korafinta ba. Saboda rashin gaggawa wajen amsa wannan korafi, an yi watsi da korafin, an kuma yi biris da shi, kamar ba ya wanzuwa ba. Don haka ya kamata a fahimci cewa tana nufin korafi ba yabo ba, domin a samu fahimtar korafin.

That is why her complaint was not heard. Due to the absence of spontaniety towards that complaint, the complaint was abandoned and not observed, as if it had not existed. Therefore, it should have been understood that she meant to complain and not praise, in order for the understanding of the complaint to have been realised.

Wannan yana da muhimmanci a aikace ga mutanen da suke jin kunya wajen bayyana korafinsu a fili, ko kuma suna tsoron a ƙi karɓar korafin. Saboda haka, ya kamata a yi amfani da hikima da wayo tare da mutane domin a cimma burinsu. Burin matar shi ne a cire mata zalunci, wanda babu wanda zai iya cirewa sai Amirul Mu'uminina. Burin Umar bin al-Khattab kuma shi ne a cire zalunci daga mutane, a matsayinsa na Amiri ga Mu'uminai.

This is important practically with people who are shy of expressing complaints explicitly, or they fear that the complaint may be rejected. Therefore, spontaniety should be employed with the people so as to fulfil their aims. The aim of the woman was to remove the injustice from her, which no one could remove except the Ameer ul-Mu’mineen. The aim of Omar bin al-Khattab was to remove the injustice from the people, as Ameer to the Mu’mineen.

Sai dai bai fahimci cewa tana korafi game da mijinta ba, don haka bai cimma burinsa na kawar da zalunci ba.

He, however, did not understand that she complained about her husband and so he did not achieve his aim in removing the injustice.

Haka dai rashin adalci ya ci gaba da kasancewa yadda yake. Saboda haka mijin ya ci gaba da tsayuwar dare a cikin salla, yana azumin rana, kuma matar ta ci gaba da kasancewa cikin hana ta dangantakar aure da haƙƙoƙinta.

Rather the injustice remained as it had been. So the husband continued to stand the night in prayer and fast the day and the woman remained deprived of her marital relationship and rights.

Saboda haka, sakamakon rashin ƙwarin gwiwa (spontaneity) da yanayi na kai tsaye, zalunci ya ci gaba da kasancewa. Saboda haka, wajibi ne a fahimci gaskiyar abin da ake nufi da ƙwarin gwiwa, cewa shi ne fahimta cikin sauri da yanke hukunci cikin sauri.

Thus, as a result of the absence of spontaniety the injustice remained. Therefore, it is necessary to understand the reality of spontaniety, that it is quick understanding and quick judgement.

Sai dai idan an fahimce shi ta wannan hanya, ba zai wanzu ba. Sakamakon hakan zai zama kasancewar zalunci da kuma haɗarin faɗawa cikin hatsari. Saboda haka, wajibi ne a fahimci gaskiyar abin da ake kira spontaneity domin ya wanzu.

Unless it is understood in this manner, it will not exist. The result of this will be the presence of injustice and the risk of falling into danger. Therefore, it is necessary to understand the reality of spontaniety so that it exists.