Wannan ma'ana ba ta wanzu kwata-kwata. Mutumin da aka yabo bai soki mahaya biyu da mashinsa guda ɗaya ba, kuma babu wanda ya taɓa yin wannan tambaya, kuma ba zai yiwu ya soki mahaya dubu ɗaya ba. Waɗannan ma'anoni suna nuna ne kawai kuma suna bayyana kalmomin. Dangane da ma'anar fikr (tunani), idan ma'anar da kalmomin ke nunawa tana wanzuwa a zahiri kuma tana iya fahimtar ta da hankali ko kuma tunanin zuciya a matsayin wani abu da ake ji, kuma don haka a yi imani da shi, to wannan ma'ana ta zama ra'ayi ga mutumin da ya ji ta, ko ya yi tunaninta ya kuma yi imani da ita. Ba ra'ayi ba ce ga wanda bai ji ta ba ko bai yi tunaninta ba, ko da yake yana iya fahimtar ma'anonin jumlar da aka faɗa masa ko ya karanta. Saboda haka wajibi ne mutum ya karɓi ko ya kusanci magana, ko yana karatu ko yana sauraro, ta hanyar hankali. Wato, dole ne ya fahimci ma'anonin jimloli yadda suke nunawa, ba yadda marubuci ko mai magana, ko ma shi kansa, yake so su kasance ba. A lokaci guda kuma, dole ne ya fahimci gaskiyar waɗannan ma'anoni a zuciyarsa ta hanyar da zai iya gane su, har ma su zama ra'ayoyi. Saboda haka, ra'ayoyi ma'anoni ne da ake iya fahimta, waɗanda hankali ke fahimtar gaskiyarsu, ko gaskiya ce da ake iya ji a zahiri a wajen hankali, ko kuma gaskiya ce da ake karɓa bisa gaskiyar da ake iya ji a wajen hankali. Duk abin da ya wuce waɗannan ma'anonin kalmomi da jimloli, ba a kiransa 'ra'ayi' ba, bayani kawai ne.
This connotation is absolutely non-existent. The man praised did not pierce two horsemen with a single strike of his spear, nor did anyone ask this question, nor is it possible for him to pierce a mile of horsemen, these meanings illustrate and explain the words. As for the meaning of fikr (thought), if the meaning indicated by the words exists in reality and is sensorially perceivable or conceivable by the mind as something that is sensed and thus believed in, this meaning is a concept for the person who senses it, or conceives and believes in it. It is not a concept for anyone who does not sense it or conceive it although he may understand the meanings of the sentence said to him or read by him. Hence it is imperative for one to receive or approach speech, whether he reads or hears it, in an intellectual manner. That is, he must understand the meanings of sentences as they indicate and not as the writer or speaker, or even he himself wants them to be. At the same time, he must comprehend the reality of these meanings in his mind in a manner that he can identify them such that these meanings become concepts. Therefore, concepts are the comprehensible meanings whose reality is comprehended by the mind, whether it is a perceivable reality existing outside the mind or one that is accepted on the basis of perceivable reality as existing outside it. Anything apart from these meanings of words and sentences is not termed as a ‘concept’, it is mere information.
Ana samar da mafahim (ra'ayoyi/tunani) ta hanyar rabt (haɗa) abin gaskiya da bayani, ko haɗa bayani da abin gaskiya, sannan ana tabbatar da wannan samuwa a kan asasi ko asasai da ake duba bayanin da abin gaskiya a kansu lokacin da aka haɗa su, watau bisa fahimta da sanin mutum game da abin gaskiyar da bayanin a lokacin da ya haɗa su. Saboda haka, mutum yakan samu 'aqliyya (tsarin tunani) wanda ta hanyarsa yake fahimtar kalmomi da jimloli, yana gane ma'anoni da abin gaskiyar da suke nuni zuwa gare shi, kuma yana yanke hukunci a kansa. Don haka, 'aqliyya ita ce hanyar fahimta ko gane abubuwa. Watau, ita ce yadda ake haɗa abin gaskiya da bayani, ko bayani da abin gaskiya, ta hanyar duba shi bisa asasi ɗaya ko takamaiman asasai. Daga nan ne bambancin tsarin tunani ke fitowa, kamar tsarin tunanin Musulunci, tsarin tunanin Kwaminisanci, tsarin tunanin Jari-hujja, tsarin tunanin 'Yan Anarchist, da tsarin tunanin Monotonous. Don haka ana iya cewa waɗannan mafahim ne ke ƙayyade halayyar mutum game da abin gaskiyar da ya fahimta da karkatar zuciyarsa zuwa gare shi, da karɓarsa ko ƙinsa, kuma suna gina masa wata karkata ta musamman da ɗanɗano na musamman.
Concepts are formed by the rabt (association) of the reality with information or the association of information with the reality and by the crystallisation of this formation (of concepts) in accordance with the basis or the bases upon which the information and reality are considered when their association takes place i.e, in accordance with one’s understanding and comprehension of the reality and the information when he associates them. Thus, a person acquires an ‘aqliyya (mentality) by which he understands words and sentences and comprehends meanings and their identified reality and gives judgement upon it (i.e the reality). Therefore, the ‘aqliyya (mentality) is the mode of comprehending or understanding things. In other words, it is the way how a reality is associated with the information or information is associated with the reality, by considering it upon one basis or specified bases. From here stems the divergence in mentalities such as the Islamic mentality, the Communist mentality, the Capitalist mentality, the Anarchist mentality and the Monotonous mentality. Thus it can be said that these mafahīm (concepts) determine the conduct of man towards the comprehended reality and his inclination towards it, its acceptance or rejection and they build in him a particular inclination and a specific taste.
Dangane da mayl (jam'i: muyul) (sha'awoyi), su ne sha'awoyin da ke motsa mutum zuwa biyan buƙata tare da mafahīm (ra'ayoyi/tunani) da yake riƙe da su game da abubuwan da ya yi imanin za su biya masa sha'awoyinsa. Waɗannan sha'awoyi suna fitowa ne daga ƙarfin rayuwa wanda ke tura mutum ya biya abubuwan da ilhamarsa da buƙatun jikinsa suke buƙata, da kuma haɗin wannan ƙarfi da mafahīm (ra'ayoyin) da yake ɗauke da su. Waɗannan sha'awoyi kaɗai ne ke samar da nafsiyya (halayen zuciya) na mutum, watau nafsiyyar mutum tana samuwa ne daga ƙwaɗayin ilhamarsa haɗe da mafahīm (ra'ayoyin) da yake riƙe da su game da rayuwa. Nafsiyya, to, ita ce hanyar da ke tantance yadda ake biyan ilhama da buƙatun jiki. Wato, ita ce tsarin da ƙwaɗayin biyan buƙata ke haɗuwa da mafahīm (ra'ayoyin) mutum ke ɗauke da su. Tana ƙunshe da haɗin da ke cikin kowane ɗan Adam tsakanin sha'awoyinsa da ra'ayoyinsa game da rayuwa, da kuma ra'ayoyinsa game da waɗannan abubuwan zahiri da za su biya ilhamarsa da buƙatun jikinsa.
As for the mayl (Pl: muyul) (inclinations), they are the desires that motivate man towards satisfaction in association with the mafahīm (concepts) he holds about the objects he believes that will provide satisfaction of his desires. These inclinations are the outcome of the vital energy that pushes man to satisfy his instincts and organic needs and the association between this energy and the mafahīm (concepts) (he carries). These inclinations alone form the nafsiyya (disposition) of man i.e. man’s nafsiyya (disposition) is formed by his instinctual drives associated with the mafahīm (concepts) he holds about life. The nafsiyya (disposition) then is the mode which determines the satisfaction of instincts and organic needs. In other words, it is the mode whereby the drives toward satisfaction are linked with the mafahīm (concepts) one carries. It is a combination of the relationship (inside each human being) between his desires and his mafahīm (concepts) about life, and the mafahīm (concepts) he holds about those material objects that will satisfy his instincts and organic needs.
Ita ce wannan ‘aqliyya (tunani) da nafsiyya (halayyar zuciya) da ke tsara Shakhsiyyah (halin mutum). Ko da yake ‘aql (hankali ko fahimta) yana cikin mutum tun haihuwa kuma yana nan tabbas a cikin kowane mutum, to amma samuwar ‘aqliyya (tunani) aikin mutum ne. Haka nan, ko da yake muyul (sha'awoyi ko karkata) suna cikin mutum tun haihuwa kuma suna nan tabbas a cikin kowane mutum, to amma samuwar nafsiyya (halayyar zuciya) aikin mutum ne. Tun da akwai tushe ko tushen da ake duba bayanai da gaskiya a kansu, wanda ke haifar da haɗuwa, har ma ma'anar ta kafu ta zama mafahīm (ra'ayi), kuma tun da haɗuwar da ke faruwa tsakanin sha'awoyi (drives) da mafahīm (ra'ayoyi) ita ce ke kafa sha'awar har ta zama muyul (karkata), to tushen ko tushen da mutum ke duba bayanai da gaskiya, wanda haɗuwarsu ke faruwa a kansa, shi ne yake da babban tasiri wajen samuwar ‘aqliyya (tunani).
It is this (above described) ‘aqliyya (mentality) and nafsiyya (disposition) that the Shakhsiyyah (personality) constitutes. Although ‘aql (intellect) or comprehension is innate in man and is definitely existent in every human but the formation of the ‘aqliyya (mentality) is by the action of man. Similarly, although inclinations (muyul) are innate in man and are definitely existent in every man, the formation of nafsiyya (disposition) is performed by man. Since the presence of a basis or bases upon which information and the reality is considered on association which crystallises the meaning so that it becomes a concept and since the combination that occurs between the drives and the mafahīm (concepts) is what crystallises the drive so that it becomes an inclination, the basis or bases upon which man considers information and the reality upon which their association occurs has the most important influence in the formation of the ‘aqliyya (mentality)
da kuma nafsiyya (halin rai). Idan tushen ko tushen-tushen da ake gina ‘aqliyyarsa a kansu ya bambanta da tushen ko tushen-tushen da ake gina nafsiyyarsa a kansu, to ‘aqliyyarsa za ta bambanta da nafsiyyarsa, domin a lokacin zai auna abubuwan da yake sha’awa da wani tushe ko tushe-tushe da suka tsiro sosai a cikinsa, kuma zai danganta abubuwan da ke motsa shi da tunani daban da waɗanda suka gina ‘aqliyyarsa. Hakan yana haifar da wani hali mara banbanci, hali mai sauye-sauye da saɓani, wanda tunaninsa ya sha bamban da abubuwan da yake so, domin yana fahimtar kalmomi da jimloli kuma yana tsintar hakikanin abu ta wata hanya daban da sha’awarsa.
and nafsiyya (disposition). If the basis or bases upon which his ‘aqliyya (mentality) is formed is other than the basis or bases upon which his nafsiyya (disposition) is formed, his ‘aqliyya (mentality) will be different from his nafsiyya (disposition) because he would then be measuring his inclinations upon a basis or bases that are deep rooted in him and would be associating his drives with concepts other than those which formed his mentality. He forms a personality that lacks distinctiveness, a personality with variance and discrepancy, one whose thoughts are different from his inclinations, because he understands words and sentences and comprehends the reality in a mode different to his inclinations.
Saboda haka, hanyar da ta dace wajen kula da shakhsiyya (halayya ta mutum) da yadda ake gina ta ba za ta samu ba sai an kafa tushe guda ɗaya ga 'aqliyya (tunanin mutum) da nafsiyya (yanayin zuciyarsa). Ma'aunin da mutum yake auna bayanai da hakikanin abubuwa da shi, idan ya haɗa su tare, ya kamata ya zama ma'auni ɗaya wanda bisa ga shi ne ake haɗa abubuwan da yake sha'awa da ra'ayoyinsa. Sakamakon haka shi ne samuwar shakhsiyya (halayya) ta musamman kuma mai banbanci.
Consequently, the proper treatment of personality and its formation can only be achieved through the establishment of a single basis for both man’s ‘aqliyya (mentality) and nafsiyya (disposition). The standard against which man measures information and the reality when he links them together should be the same standard basis according to which his drives and concepts are associated. The result of this is the formation of a unique and distinctive shakhsiyya (personality).