An an ambaci cewa hankali ne ke haifar da yanayin gaggawa ko ɗabi'a ta kai tsaye. An kuma ambaci cewa farkawa ko lura da abin ji ko abin da ake ji shi ne inda wannan yanayin ta kai tsaye ke farawa.

It has been mentioned that intelligence is what creates spontaniety. It has also been mentioned that the alertness to the sensation or to the sensed matter is where spontaniety starts.

Haka kuma mun ce cewa kaifin zuciya (spontaniety) yana bayyana ne a cikin daukar ma'auni wanda shi ne 'ya'yan kaifin zuciyar. Mun bayyana amfani da hankali (intelligence) da cewa shi ne saurin ji (sensation) da saurin haɗa abubuwa (linkage). Ya rage a san yadda saurin hankali yake faruwa, ko kuma yadda amfani da hankali yake faruwa. Kaifin zuciya shi ne amfani da hankali. Don haka kaifin zuciya ba ya zuwa ta dabi'a. Maimakon haka, aiki ne mai sauri amma mai wahala. Dalilinsa shi ne mayar da hankali ga abin da aka ji, ko ga jin. Mutum na yau da kullum yana da hankali, kuma yana da isasshen hankali da zai samu kaifin zuciya. Duk da cewa kaifin zuciya yana da alaka da kuma haɗuwa da hankali, ba ya haifar da shi. Wannan saboda hankali yana cikin mutum ta dabi'a kuma yana tare da kowane mutum. Duk da haka, hankali tsari ne na tunani mai hankali. Ya haɗa da duk abin da tsarin tunani mai hankali ke bukata ko duk abin da ya shafe shi. Gaskiyar abu tana zama a kwakwalwa, ko kuma jin yana ɗauke da gaskiyar zuwa kwakwalwa. Kwakwalwa tana tattara bayanan baya tare da jin. Ta haka tsarin tunani mai hankali yana wanzuwa. Tun da mutum dabba ce mai magana (saboda haka dabba mai tunani), to kowane ɗan Adam, a matsayinsa na ɗan Adam, yana aiwatar da tsarin tunani mai hankali. Wannan yana nufin mutum yana da hankali, ko kuma yana da matakin hankali da ya isa ya yanke hukunci a kan al'amura.

Moreover, we said that spontaniety is reflected in taking the measure that is the fruit of spontaniety. We defined the use of intelligence as the speed of sensation and the speed of linkage. It remains to be known how the speed of intelligence occurs or how the use of intelligence occurs. Spontaniety is the use of intelligence. Thus spontaniety does not come naturally. It is rather a quick, but arduous process. Its cause is the attention to the sensed matter, or to the sensation. The ordinary person is intelligent and he has enough intelligence to have spontaniety. Though spontaniety is related and connected with intelligence, it does not however create it. This is because intelligence is natural in man and it exists with every man. However, intelligence is a rational process. It includes everything required by the rational process or everything that applies to it. The reality is imprinted on the brain, or the sensation carries the reality to the brain. The brain gathers together the previous information and the sensation. Thus the rational process exists. Since man is a speaking animal (and therefore a thinking animal), then every human being, as such, undertakes the rational process. This means that man is intelligent or he has a level of intelligence sufficient for him to issue a judgement on matters.

Hankali, duk da haka, ya fi tsarin tunani na hankali. Wannan saboda yana bayyana ne a cikin gudu: gudun jin abubuwa da gudun haɗa su. Idan irin wannan gudu yana nan, to hankali zai kasance; idan kuwa babu shi, hankali ba zai kasance ba. Gudun ya kamata ya kasance a cikin duka biyun, watau a cikin jin abubuwa da kuma cikin haɗa su.

Intelligence, however, is more than the rational process. This is because it is manifested in the speed: speed of sensation and speed of linkage. If such speed existed, the intelligence would exist; if it did not exist, the intelligence would not exist. The speed should be present in both of them, i.e. in the sensation and in the linkage.

Saurin haɗuwa yana wanzuwa ne kawai idan mutum yana da bayani a baya game da abin da aka ji. Da zarar jin ya faru, sai wannan bayani ya zo, domin jin yana kawo shi ko kuma yana buƙatarsa. Wannan shi ne abin da ya kamata ya faru, kuma ana kiransa saurin haɗuwa. Saurin haɗuwa yana faruwa a dabi'ance idan bayanin yana nan, inda jin yake kawo shi; yana iya kawo shi cikin gudu mai ban mamaki. Saboda haka, saurin haɗuwa ba ya buƙatar komai sai jin. Ba ya buƙatar wani abu dabam. Amma saurin jin kuwa yana zuwa ne kawai ta hanyar hankali, ko kuma saurin hankali. Don haka, saurin hankali shi ne ginshiki na farko kuma babba wajen amfani da hankali.

The speed of linkage only exists if one had previous information about the sensed matter. Once sensation occurred this information comes, because sensation brings it or requires it. This is what should occur and it is termed the speed of linkage. This speed of linkage occurs naturally if the information is available, where sensation brings it; it can bring it at an outstanding speed. Therefore, speed of linkage does not require anything except sensation. It does not need any other factor. As for the speed of sensation it only comes through attention, or the speed of attention. Thus, the speed of attention is the first and principal pillar for the use of intelligence.

Don't forget to check the rule: "Thus the matter is based on the attention or the speed of attention." Here is the translation: Don't forget? No, I'll give only the translation: Saboda haka lamarin ya dogara ne da hankali ko saurin hankali.

Thus the matter is based on the attention or the speed of attention.

Saboda haka, wajibi ne a kula da hankali, ko gudun hankali, domin shi ne abu guda daya da ke haifar da amfani da hankali, sakamakon haka kuma yana haifar da yanayin rashin shiri (spontaneity). Yin amfani da hankali yana bukatar hankali ko gudun hankali. Saboda haka, gudun hankali shi ne abin da ke tsakanin yanayin rashin shiri da amfani da hankali, ko kuma shi ne babban sharadi wajen haifar da tsarin amfani da hankali. Haifar da tsarin da ake amfani da hankali ta hanyar shi, da kuma haifar da yanayin rashin shiri, duk sun dogara da shi. Don haka, ya zama wajibi a yi nazarin hankali, ko gudun hankali, domin fahimtar amfani da hankali, da kuma sakamakon haka fahimtar yanayin rashin shiri, yadda yake wanzuwa da kuma yadda yake samuwa a cikin mutum.

Therefore, care must be given to the attention or the speed of attention, for it is the one thing that creates the use of intelligence and consequently creates spontaniety. Spontaniety requires the use of intelligence which itself requires attention or the speed of attention. Therefore, the speed of attention is the common factor between spontaniety and the use of intelligence, or it is the principal condition in creating the process of the use of intelligence. Creating the process by which intelligence is used and hence creating spontaniety both depend upon it. Thus, it is necessary to study attention, or the speed of attention, so as to understand the use of intelligence and consequently to understand spontaniety, how it exists and how it is formed in man.

Hankali ga abin da ake nazari a kansa yana buƙatar a mayar da hankali ne a kan bincike da fahimtar abin da hankali ya gani. Ba tare da wannan niyya ba, hankali ba zai iya yin aiki ba. A misalin da ya gabata, direban ya ga ruwa yana gudu a kan hanya. Idan bai yi niyyar sanin menene shi ba, sai ya yi sakaci da shi, to ba zai sami hankali ba, kuma ba zai yi amfani da basira ko kuma ya yi abu cikin gaggawa da kai tsaye ba. Saboda haka, samun ilimi da gangan game da abu, ta yadda za a san menene shi, shi ne tushen dukkan tsarin. Don haka abu na farko shi ne a nemi ilimin yanayin abin da aka ji ko aka gani da gangan, ko kuma a yi motsi mai tsanani, mai wahala amma cikin sauri saboda wannan dalili. Wannan saboda komai ya dogara ne da wannan ilimi. Don haka ilimi ko niyyar samun ilimi ita ce tushe. Misali a kan haka shi ne labarin rabon yaro da Sulaiman ya yi tsakanin mata biyu da suka yi da'awar cewa yaron nasu ne. Sulaiman ya gane da sauri kuma cikin gaggawa wacce ce uwar yaron ta gaskiya. Kowacce daga cikin matan biyu ta yi da'awar cewa yaron danta ne. Sai Sulaiman ya fahimci cewa uwar gaskiya ita ce wadda za ta bar yaron ga kowa ya karɓe shi domin a raya shi; duk da son da take yi na ta karɓe shi ta riƙe shi, za ta sadaukar da kanta domin a kada a kashe shi. Amma matar da ba uwar yaron ba ce ba za ta damu da a raba shi ba. Shi ya sa ya ba matan biyu shawarar a raba yaron tsakaninsu, wato a kashe yaron, domin kashe shi zai nuna wacce ce uwar. Idan da ya bayyana a fili cewa za a kashe yaron, watakila matar da ba uwar ba ce za ta yi kamar tana damuwa game da yaron. Amma bai ba da shawarar kashe shi a fili ba; ya ba da shawarar ta hanyar kai tsaye, a raba yaron tsakanin matan biyu. Uwar gaskiya ta ƙi wannan, matar da ba uwar ba ce kuwa ta karɓa. Ta haka ya san uwar yaron ta gaskiya. Ji tsananin hankali cewa raba yaron zuwa biyu yana nufin kashe shi ya fito ne kawai daga uwar gaskiya, shi ya sa ta ƙi wannan shawara. Don haka, wannan ƙi daga uwar da karɓa daga uwar ƙarya cikin sauri suka isa zuciyar alkali, Sulaiman, watau ya fahimci ƙi da karɓa da hankalinsa. Bayanan da suka gabata sun zo ne bayan ya karɓi wannan ji, don haka ya san cewa wanda ya ƙi raba yaron ita ce uwar, saboda haka ya yanke hukunci a cikin amfanin ta, ya ba ta yaron. Wannan sanin ainihin uwar ya samu ne ta hanyar nan take; nan take ya fito ne kawai daga amfani da basira; amfani da basira ya fito ne kawai daga hankali mai da hankali; kuma hankali mai da hankali shi ne abin da ya fara ji da saurin ji. Wannan a zahiri ya kai ga haɗuwa cikin sauri, watau bayanan da suka gabata suna zuwa zuciya da sauri. Nan take ya faru bayan amfani da haɗuwa cikin sauri tare da ji cikin sauri. Wannan saboda amfani da basira ya faru, kuma ma'aunin da ake buƙata, watau hukuncin cewa yaron ɗanta ne ga uwar, shi ma ya faru. Labarin Sulaiman misali ne mai kyau na ji, kamar misalin ruwan da ke gudana a ƙasa.

Attention is to target the examination and recognition of the sensed matter. Without this targeting, attention cannot occur. In the previous example, the driver saw fluid flowing on the road. If he did not intentionally aim to know what it was and instead overlooked it, he would not have attention, consequently neither the use of intelligence nor spontaniety would occur. So the intentional acquisition of knowledge about a matter, in terms of what it is, is the basis of the whole process. Thus, the first thing is the intentional acquisition of knowledge of the nature of the sensed matter, or to carry out a serious, arduous, but swift movement for that sake. This is because everything depends on this knowledge. Thus the knowledge or aiming to have knowledge is the basis. An example of that is the story of Sulaiman’s division of the child claimed by two women, where he discovered who the mother of the child was quickly and spontaneously. Each of the two women claimed the child to be her son. So Sulaiman realised that the real mother of the child was the one who would give it up for any person to take in order to keep it alive; despite her preference to take it and keep it alive, she would sacrifice in order that it is not killed. In contrast, the woman who was not the mother of the child would not care for dividing it. That is why he proposed to the two women that the child be divided between them, i.e. to kill the child, for its killing would show who the mother was. Had he explicitly proposed the killing of the child, the woman who was not the mother might have pretended to be concerned about the child. However, he did not propose killing it openly. He rather offered the killing in an implicit way. So he proposed dividing the child between the two women. The real mother then rejected this and the woman who was not the mother accepted it. Thus he knew the real mother of the child. The sensation that the division of the child means killing it was only came from the real mother, which is why she rejected the proposal. Thus, this rejection from the mother and the acceptance from the fake mother quickly reached the mind of the judge, Sulaiman, i.e. he sensed the rejection and acceptance intellectually. The previous information came once he received this sensation, so he knew that the one who rejected the division of the child was the mother and accordingly he ruled in her favour and gave her the child. This knowledge of the mother’s identity was a result of spontaniety; spontaniety only came from using the intelligence; the use of intelligence only came from the attention; and the attention is the thing that initiated the sensation and the speed of sensation. This naturally led to quick linkage, i.e. the previous information coming swiftly to the mind. Spontaniety occurred after the use of quick linkage together with quick sensation. This is because the use of intelligence occurred and the required measure, i.e. the verdict for the mother that the child is her son, occurred as well. The incident of Sulaiman is a good example of sensation, like the example of the fluid flowing on the ground.

Wani kyakkyawan misali kuma shi ne lokacin da mutum ya san manufar wanda ya tambaye shi, "daga ina kake?" Saboda haka, duk wani abin ji, na kowane lamari, ko na zahiri ne ko na ba na zahiri ba, misali ne mai kyau.

Another good example of this is when one knows the aim of somebody asking you, “where are you from?” So any sensation, of any matter, whether it is material or immaterial, is a good example.

Don haka, ji (sensation) shi ne mataki na farko a cikin tsarin; abin da ke fara ji shi ne hankali mai da hankali (attention). Don haka, ji yana samuwa ne daga wannan hankali mai da hankali, haka nan kuma da saurin ji. Sannan wani tunani yana kawo wani tunanin zuwa zuciya, kuma bisa haka sai hankali (intelligence) ya fara aiki, kuma sai tunani mai zuwa ba tare da shiri ba (spontaneity) ya faru.

Thus, sensation is the first step in the process; what initiates sensation is attention. Thus, sensation results from this attention and quick sensation as well. Then a thought evokes another to the mind and accordingly the use of intelligence occurs and spontaniety occurs.

Saboda haka, hankali shi ne tushen dukkan wannan tsari. Dangane da yadda wannan hankali yake faruwa, yana faruwa ne ta hanyar tasirin rayuwa, watau yana faruwa ta halitta. Gaskiya ne cewa faɗakarwa ce take fara shi kuma take jagorantar shi zuwa gare shi, amma kasancewa a farke na ɗaya daga cikin buƙatun rayuwa, kuma ba ya wanzuwa sai a cikin halittu masu rai, watau halittu masu rai na gaske. Idan wani ba shi da kasancewa a farke, to wannan yana nufin rayuwarsa tana cikin rashin kulawa, barci ko mutuwa.

Thus, attention is the basis of the whole process. As regards to how this attention occurs, it occurs by the effect of life, i.e. it occurs naturally. It is true that alertness initiates it and directs to it, but vigilance is one of the necessities of life, though it does not exist except in the living things, i.e. the truly living things. If somebody has no vigilance, this means his life is in apathy, sleep or death.

Irin wannan mutum ba a bukatar ya zama mai lura, saboda haka ba a bukatar ya yi amfani da hankalinsa, domin hankalin ba ya wanzuwa tun farko matuƙar bai siffantu da rai ba. Ɗaya daga cikin abubuwan da rai ke buƙata shi ne cewa mai rai yana da faɗakarwa. Da zarar faɗakarwa ta kasance, kulawa na iya tasowa. Ba gaskiya ba ne a ce faɗakarwa ce ke haifar da kulawa. Abin da ake cewa shi ne: "Idan akwai faɗakarwa, kulawa takan faru." Haka kuma ba gaskiya ba ne a ce faɗakarwa tana faruwa saboda tana ɗaya daga cikin abubuwan da rai ke buƙata. Sai dai kulawa tana faruwa ne saboda faɗakarwa. Tun da faɗakarwa ta halitta ce, to kulawa tana faruwa ta hanyar faɗakarwa, watau tana faruwa ne ta kasancewar rai. Don haka, kulawa ita ce tushe, ba faɗakarwa ba. Wannan saboda faɗakarwa tana kasancewa a cikin halitta mai rai matuƙar akwai rai ko kuzari a cikinta. Amma kulawa tana faruwa ta hanyar niyya da bibiya, watau ta hanyar kallon abin da aka ji ta gangan, da kuma mai da hankali ga abin da ya ƙunsa da kuma ainihin ginshiƙinsa. Da zarar wannan sani ya cika, sai a aiwatar da tsarin amfani da hankali, ko tsarin yin abu ba tare da tunani ba. Saboda haka, komai ya dogara ne da ingancin wannan sani. A takaice dai, ingancin tsarin amfani da hankali, da yin abu ba tare da tunani ba, da hukuncin da aka yanke game da al'amarin, da matakin da aka ɗauka dangane da abin da ya faru, duk sun dogara ne da ingancin sanin da aka samu game da al'amarin. Don haka, muhimmancin ingancin bayanai ya fi ko wane abu girma sosai. Wannan saboda hujjar ingancinsa ita ce abu ɗaya tilo da zai ceto ko ya hallaka, ya kawo nasara ko gazawa, ya ba da rai ko mutuwa. Saboda haka, ingancin bayanai na ɗaya daga cikin muhimman abubuwan wannan maudu'i.

Such a person is not asked to be attentive, accordingly he is not asked to use his intelligence, for it does not exist in the first place as long as he is not characterise with life. One of the necessities of life is that the living person has vigilance. Once vigilance exists, attention can be created. It is not true to say that vigilance initiates attention. It is rather said, “If there is vigilance, attention occurs.” Nor is it true to say that vigilance occurs because it is one of the necessities of life. However, attention occurs due to vigilance. Since vigilance is natural, thus attention occurs through vigilance, i.e. it occurs by the presence of life. Thus, attention is the basis and not vigilance. This is because vigilance exists in the living creature as long as there is life or vitality in it. However, attention occurs through intent and pursuance, i.e. by intentionally looking at the sensed matter and paying attention to what it contains and to its essence. Once this knowledge is complete, the process of the use of intelligence is performed, or the process of spontaniety is performed. Therefore, everything depends on the validity of this knowledge. In other words, the validity of the process of using the mind, of spontaniety, of the judgement issued about the matter and of the measure taken towards what occurred, all depend on the validity of the knowledge obtained about the matter. Therefore, the importance of the validity of the information outweighs, to a great extent, anything else. This is because the proof of its validity is the one thing that would save or destroy, cause success or failure, give life or death. Thus, the validity of information is one of the important elements of the subject.

A cikin misalin tsarin jin ruwa mai gudana a kasa, idan ruwa ne kuma ya zaci man fetur ne, to zai kasance ya ɗauki babban haɗari ta hanyar ɗaukar matakan gujewa, inda zai iya fuskantar wani abu mafi hatsari. Amma idan ya ci gaba da tuki, ba zai cutu ba, domin ruwa ne, ba man fetur mai kama da wuta ba. Gaskiyar cewa ya nemi sanin yanayin ruwan, ya gane cewa man fetur ne ba ruwa ba, yana nufin ya tabbata game da asalin abin da ya ji. Bisa wannan tabbaci ne kuma aka yi saurin haɗa abubuwa. Duk wannan ya dogara ne da fahimtar abin da aka ji daidai, ta hanyar mai da hankali a kansa ko kuma sanin da ake yi da niyya. Saboda haka, amfani da hankali ba kamar amfani da sauran abubuwa yake ba. Maimakon haka, yana da sarƙaƙiya kuma yana da zurfi. Sarƙaƙiyarsa tana fitowa daga sanin da ake yi da niyya da kuma mai da hankali a kansa. Wannan sarƙaƙiya ce domin abubuwa suna kama da juna. Bambance-bambancen da ke tsakaninsu yana da wahala ƙwarai; yana buƙatar gaggawa don a kai ga irin wannan sani.

In the example of the sensation process of the fluid flowing on the ground, if it was water and he thought it to be petrol, then he took a great risk by evasive measures, where he might be exposed to something more dangerous. While if he continued driving, he would not have been harmed, for it was water, not flammable petrol. The fact that he aimed at knowing the nature of the fluid, realising that it was petrol and not water means that he became certain of the identity of the sensed matter. Based on this assurance, quick linkage also occurred. All of that depended on the correct understanding of the sensed matter, through attention towards it or the intentional knowledge of it. Therefore, the use of intelligence is not like the use of other things. It is rather both complex and profound. Its complexity comes from the intentional knowledge of it and the attention to it. This is complex because things are similar. Differentiating between them is considerably complicated; it requires speed in order to reach such knowledge.

Cewa abu yana da zurfi ya fito ne daga saurin fahimta — al'amari ba mai sauƙi ba ne. Wannan saboda yana buƙatar kulawa, tare da daidaitonsa da ingancinsa. Wannan al'amari ne mai zurfi; domin ba ya isa a ce kawai saurin fahimta ya faru ba. Ya zama wajibi a san wannan saurin fahimta da kuma inda ya samo asali.

The fact that it is profound comes from quick sensation - a matter that is not easy. This is because it needs attention, together with its correctness and soundness. This is a profound matter; because it is not enough that only quick sensation occurs. It is rather necessary to know about that speed of sensation and where it came from.

Ina zuwa daga hankali ko daga wani abu daban? Ko kuwa ya zo ta atomatik, kamar haɗuwa cikin sauri? Waɗannan al'amura ne masu zurfi.

Did it come from the attention or from something else? Or did it come automatically, like quick linkage? These are profound matters.

Saboda haka, amfani da hankali yana da sarkakiya kuma yana da zurfi. Tsari ne mai wahala, amma kuma mai sauri. Saboda haka, ana tsoron cewa amfani da hankali na iya zama aiki na yaudara. Ta haka, maimakon ya zama tsarin shiryarwa, yana iya zama tsarin batarwa. Saboda haka, dole ne ya zama tsari mai inganci kuma daidai; ya cika sharuddansa, ko sharuddan ingancinsa.

Therefore, the use of intelligence is complex and profound. It is an arduous, but quick process. Therefore, it is feared that the use of intelligence might be a deceptive operation. So, instead of being a guiding process, it might be misguiding. Therefore, it must be a sound and correct process; it should fulfil its conditions, or the conditions of its validity.

Kalmar Larabci da ake amfani da ita don nufin hankali tana kama da kalmar fahimta ta nan take (badeeha); wato yana da kyau ma'anar waɗannan kalmomi ta kasance an karɓe ta ta atomatik (aaliyyah), ba tare da a mayar da ita batun falsafa ba, wanda shi ne asalin amfani da su. Haka kuma yana iya zama tsari mai sarkakiya da zurfi, wanda dole ne ya cika sharuddan ingancinsa, wanda hakan ke sa a yi falsafa a kansa kuma a buƙaci tunani. Ko da yake wannan tsari ya ƙunshi tunani da sarkakiya, shi kansa tunani ne; sai dai tunani ne mai sauƙi, saboda haka bai dace ya haɗu da rikitarwa ba.

The Arabic word for using intelligence is like the word for spontaneous intuition (badeeha); i.e. it is better that the meaning of these words be automatically (aaliyyah) accepted, without being subject to philosophising, which is the origin in using them. It might also be a complicated and deep process, which must fulfil the conditions of its correctness, which makes them philosophised and in need of thought. Though this is a process that includes thoughts and complexities, it is in itself is a thought; it is however a simple thought and thus improper for it to be involved with complications.

Saboda haka, ya fi kyau ko ya fi dacewa a sa ta ta zama ta atomatik a ma'ana. Don haka, ana kiranta amfani da hankali kawai, babu wani abu fiye da haka.

Therefore, it is better or more appropriate to make it automatic in meaning. Thus, it is called the use of intelligence and nothing more.

Abin da ake fahimta daga amfani da hankali shi ne abin da ake fahimta daga furta kalmomin. Wannan ya isa don aiki da kuma kare kuskure. Hakan ya faru ne saboda abin da ake fahimta daga furtawa kawai ya isa ya fara aikin amfani da hankali, watau ya isa a yi amfani da hankali. Wannan saboda kalmar "amfani" (isti'maal) tana nufin manufar amfani da gangan, kuma "hankali" an riga an san shi. Don haka, kalmar "amfani" (isti'maal)

What is understood from the use of intelligence is what is understood from uttering the words. This is enough for action and for preventing error. This is because what is understood from uttering it alone is enough to undertake the process of the use of intelligence, i.e. it is enough to use intelligence. This is because the word ‘use’ (isti’maal) means the intentional aim of using, ‘intelligence’ is already known. Thus, the word “using” (isti’maal)

Hankali ya fi zama na ta’ada (aali) kuma ba a sanya shi cikin falsafa ko tunani ba. Saboda haka ana cewa, “isti’maal udhdhakaa’,” wato amfani da hankali kawai, babu wani abu fiye da haka.

intelligence is better to remain automatic (aaliy) and not to be involved in philosophy or thinking. So it is said, “isti’maal udhdhakaa’,” which means the use of intelligence and nothing more.