Mfano huu haupo kabisa. Mtu aliyesifiwa hakumchoma farasi wawili kwa pigo moja la mkuki wake, wala hakuna aliyeuliza swali hili, wala haiwezekani kwake kuchoma farasi maili moja. Maana hizi zinaonyesha na kufafanua maneno yenyewe.
Kuhusu maana ya fikra (fikr), ikiwa maana inayoonyeshwa na maneno ipo kweli na inaweza kuhisiwa kwa hisi au kuwazwa na akili kama kitu kinachohisiwa na hivyo kuaminiwa, maana hiyo ni dhana kwa yule anayeihisi, au anayeiwaza na kuiamini. Si dhana kwa mtu yeyote asiyeihisi wala kuiwaza, ingawa anaweza kuelewa maana za sentensi aliyoambiwa au aliyoisoma. Kwa hiyo ni lazima mtu apokee au akaribie usemi, iwe anausoma au anausikia, kwa namna ya kiakili. Yaani, lazima aelewe maana za sentensi kama zinavyoonyesha, si kama mwandishi au msemaji, au hata yeye mwenyewe, anavyotaka ziwe. Wakati huo huo, lazima aelewe uhalisia wa maana hizi akilini mwake kwa namna ambayo anaweza kuzitambua, hivyo maana hizi zinakuwa dhana. Kwa hiyo, dhana ni maana zinazoeleweka ambazo uhalisia wake unaelewekwa na akili, iwe ni uhalisia unaohisiwa unaokuwepo nje ya akili, au ule unaokubaliwa kwa msingi wa uhalisia unaohisiwa kuwepo nje yake. Chochote kisicho maana hizi za maneno na sentensi hakiitwi 'dhana', ni taarifa tu.
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.
Dhana (mawazo) hutengenezwa kwa rabt (muunganiko) wa uhalisia na taarifa, au muunganiko wa taarifa na uhalisia, na kwa kuimarika kwa uundaji huu (wa dhana) kulingana na msingi au misingi ambayo taarifa na uhalisia huzingatiwa wakati muunganiko wao unapotokea, yaani kulingana na ufahamu wa mtu juu ya uhalisia na taarifa anapoziunganisha. Hivyo, mtu hupata 'aqliyya (mfumo wa fikra) ambao kwa huo anaelewa maneno na sentensi, anafahamu maana na uhalisia wake uliotambuliwa, na kutoa hukumu juu yake (yaani uhalisia huo). Kwa hiyo, 'aqliyya (mfumo wa fikra) ni namna ya kufahamu au kuelewa mambo. Kwa maneno mengine, ni njia ambayo uhalisia huunganishwa na taarifa, au taarifa huunganishwa na uhalisia, kwa kuuzingatia kwa msingi mmoja au misingi maalum. Kutokana na hapa ndipo zinapotokea tofauti za mifumo ya fikra kama vile mfumo wa fikra wa Kiislamu, mfumo wa fikra wa Kikomunisti, mfumo wa fikra wa Kibepari, mfumo wa fikra wa Kianarkisti na mfumo wa fikra wa Kimonotoni. Hivyo inaweza kusemwa kwamba dhana hizi ndizo zinazoamua mwenendo wa binadamu kuelekea uhalisia aliouelewa na mwelekeo wake kuelekea huo, kuukubali au kuukataa, na zinamjengea ndani yake mwelekeo maalum na ladha mahususi.
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.
Kuhusu mayl (wingi: muyul) (mielekeo), hizi ni hamu zinazomsukuma mwanadamu kutafuta kuridhika, zikiunganishwa na mafahīm (dhana) alizo nazo kuhusu vitu anavyoamini kwamba vitamletea kuridhika kwa hamu zake. Mielekeo hii ni matokeo ya nguvu ya kiuhai inayomsukuma mwanadamu kutosheleza silika zake na mahitaji yake ya kiumbe, pamoja na muunganiko kati ya nguvu hii na mafahīm (dhana) alizo nazo. Mielekeo hii peke yake ndiyo huunda nafsiyya (tabia ya nafsi) ya mwanadamu, yaani nafsiyya (tabia ya nafsi) ya mwanadamu huundwa na misukumo yake ya kisilika iliyounganishwa na mafahīm (dhana) alizo nazo kuhusu maisha. Nafsiyya (tabia ya nafsi) basi ni njia inayoamua jinsi silika na mahitaji ya kiumbe yanavyotoshelezwa. Kwa maneno mengine, ni njia ambayo kwayo misukumo ya kutafuta kuridhika huunganishwa na mafahīm (dhana) mtu anazobeba. Ni mchanganyiko wa uhusiano (ndani ya kila binadamu) kati ya hamu zake na mafahīm (dhana) zake kuhusu maisha, pamoja na mafahīm (dhana) zake kuhusu vitu vya kimaada vitakavyotosheleza silika zake na mahitaji ya kiumbe chake.
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.
Ni kwa njia hii (ya hapo juu) ya ‘aqliyya (mtazamo wa kiakili) na nafsiyya (tabia ya nafsi) ndipo shakhsiyyah (utu) unapojengeka. Ingawa ‘aql (akili au uwezo wa kufahamu) ni kitu cha asili kwa binadamu na hakika kipo kwa kila binadamu, lakini kuundwa kwa ‘aqliyya (mtazamo wa kiakili) ni kazi inayofanywa na binadamu mwenyewe. Vivyo hivyo, ingawa mielekeo (muyul) ni ya asili kwa binadamu na hakika ipo kwa kila mtu, kuundwa kwa nafsiyya (tabia ya nafsi) hufanywa na binadamu mwenyewe. Kwa kuwa kuna msingi au misingi ambayo kwayo habari na uhalisia hupimwa, na kwa kuwa muungano unaotokea kati ya misukumo na mafahīm (dhana) ndio unaofanya misukumo hiyo kuimarika na kuwa mielekeo, basi msingi au misingi ambayo binadamu hupimia habari na uhalisia, ambayo kwayo muungano wao hutokea, ndiyo yenye athari kubwa zaidi katika kuundwa kwa ‘aqliyya (mtazamo wa kiakili).
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)
na nafsiyya (hali ya kimaumbile ya nafsi). Ikiwa msingi au misingi ambayo 'aqliyya yake (fikra yake) imejengwa juu yake ni tofauti na msingi au misingi ambayo nafsiyya yake (hali yake ya kimaumbile) imejengwa juu yake, basi 'aqliyya yake (fikra yake) itatofautiana na nafsiyya yake (hali yake ya kimaumbile), kwa sababu atakuwa anapima mielekeo yake kwa msingi au misingi iliyokita mizizi ndani yake, na atakuwa anahusisha misukumo yake na dhana zisizokuwa zile zilizounda fikra yake. Anajenga utu usio na upekee wa kweli, utu wenye kutofautiana na kutokuwa sawa, ambao mawazo yake yanatofautiana na mielekeo yake, kwa sababu anaelewa maneno na sentensi na kuufahamu uhalisia kwa namna tofauti na mielekeo yake.
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.
Kwa hiyo, matibabu sahihi ya utu (shakhsiyya) na uundaji wake yanaweza kupatikana tu kwa kuweka msingi mmoja wa akili (‘aqliyya) na tabia (nafsiyya) ya mtu. Kipimo ambacho mtu hutumia kupima taarifa na uhalisia anapozihusisha pamoja kinapaswa kuwa kipimo kile kile cha msingi ambacho kwacho misukumo yake na dhana zake huunganishwa. Matokeo yake ni kuundwa kwa shakhsiyya (utu) ya kipekee na yenye sifa tofauti.
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).