从原则上讲，自发性本应是自然的，因为它自行产生。危险或摆脱困境正是使自发性得以存在的原因；它自然而然地出现，因为躲避危险需要迅速的判断以便及时采取措施。摆脱困境时的自发性也是如此。关于这一主题，这些话已经足够。然而，当西方入侵伊斯兰世界和穆斯林地区时，它带来了那些呼吁慢思考、避免急于下判断的思想。当西方在政治上入侵伊斯兰国家并占领它们时，它开始在实践中运用慢思考与研究的方法，于是穆斯林便效仿它们，因为弱者模仿强者是一种本能。因此，那些被不加谨慎和警惕地接受的思想，逐渐被付诸实践，结果便造成了慢思考。一切事务都开始需要研究和审视。即便是那些本不应被哲学化或思考的自动性事务，也变成了研究、思考和探索的对象。这导致慢思考在人们中间成为一种习惯，尤其是那些从事思想工作的人。于是他们失去了自发性，以至于几乎荡然无存，除非遇到极大的危险。因此，有必要借助人为的方法来培养自发性。

In principle, spontaniety should be natural, because it comes on its own. The danger or the deliverance from trouble is what makes spontaniety exist; it comes naturally because evading danger requires quick judgement to take quick measures. This is the same with spontaniety in regards to deliverance from trouble. This is enough to say on this subject. However, when the West invaded the Islamic world and the Muslims, it came with thoughts that call for slow thinking and avoiding haste in rushing to judgement. When the West invaded the Islamic countries politically and occupied them, it started to apply practically the process of slow thinking and study, so the Muslims imitated them, as the imitation of the strong by the weak is intuitive. Therefore, the thoughts that were adopted without caution and vigilance came to be applied practically and so this resulted in slow thinking. Everything started to require study and scrutiny. Even the automatic matters that should not be philosophised or thought about became subject to study, thought and research. This resulted in the slow thinking which became natural with the people, particularly those who work with and in thought. They thus lost spontaniety until it almost became nonexistent, except in the cases of very great danger. Therefore, it became necessary to use artificial processes to develop spontaniety.

使用智力是一件自然的事情，本应是自然而然的，因此它需要一种人为的操作。于是，有必要模拟一个使用智力的过程，以及培养自发性的过程。然而，无论是使用智力的过程还是自发性的过程，都必须从模拟的过程转变为直觉的、自然的过程。这是因为自发性必须是自然的；自发性总是被模拟，这是不正确的，因为模拟只是为了使人的自发性变得自然和直觉化。因此，自然的自发性和直觉是根基，它必须存在；而模拟的自发性与根基相对立，它只能用作一种激发的手段，作为培养原本（自然）自发性的工具。所以，当人们说“自发性”时，指的是自然的或直觉的自发性；这个术语除了指这种类型之外，不作他用。这是因为自发性是对某件事的迅速判断，它只能自然地产生，而不能人为地产生。

The use of intelligence, which is a natural matter and must be natural, was thus in need of an artificial operation. Therefore, it became necessary to simulate a process for using intelligence and a process for developing spontaniety. However, this process, whether for using intelligence or for spontaniety, must change from a simulated process to an intuitive and natural one. This is because spontaniety must be natural; it is not correct that it is always simulated, for simulation is only for the sake of making spontaniety with man natural and intuitive. Thus, the natural spontaniety and intuition is the basis and it must exist. Simulation is only one of the means to develop natural spontaniety thereafter the simulation is removed. Therefore natural spontaniety is the basis, which must exist; while the simulated spontaniety is opposite to the basis, it must only be used as a stimulating device and as a tool to develop the original (natural) spontaniety. So, when they say “spontaniety”, what is meant is the natural or intuitive spontaniety; the term is not used except for this type. This is because spontaniety is quick judgement on a matter; it only comes about naturally, not artificially.

这是因为模拟会使其失去益处，也无法提供所需的尺度，因为模拟是介于慢思考与快思考之间的一种状态，它必然是暂时的状态。它也是一种手段而非目的，因此它必须始终作为手段而存在并继续如此。据此，我们发现自然的自发性是根本，或者说它必须是并且将继续是根本。因此，讨论只涉及自然的自发性，而不涉及人为的自发性。事实上，这一地区（中东）的人民，尤其是穆斯林，依然坚持慢思考，自发性对他们而言仍然遥远。因此，有必要培养模拟的自发性，也有必要为之努力并借助它。由此，有必要将模拟的自发性作为一种手段和工具来讨论，而不是将其视为本身的目标。

This is because simulation deprives it of benefit and of providing the required measure, for simulation is a state that lies between slow thinking and quick thinking, which is and must be a temporary state. It is also a means and not an end, so it must be a means and continue to be so. Accordingly, we find natural spontaniety as the basis, or it must be and continue to be the basis. Therefore, discussion is only about natural spontaniety and not about artificial spontaniety. Since, in reality, the people in this region (the Middle East) and the Muslims in particular continue to adhere to slow thinking, spontaniety is still distant from them. Therefore, it is necessary to develop the simulated spontaniety and it is necessary to work for it and with it. Thus, it is necessary to discuss simulated spontaniety as a means and a tool, not as an objective in itself.

模拟自发性的过程始于智力的运用。智力的运用本应是自然的,但由于文化入侵和政治入侵,它已变得人为化。因此,必须从智力运用的模拟开始,即在运用智力和培养自发性的过程中进行模拟。于是,我们必须从在一切事情上运用模拟着手,也就是说,为了启动模拟,必须有审慎和预先的考虑;为了运用智力,进而为了培养自发性,模拟是必要的。在这一行动中持续不断地坚持下去也是必要的,以便在智力的运用变得自然之后,自发性也能变得自然。

The process of simulated spontaniety starts with the use of intelligence. The use of intelligence itself, though it should be natural, became artificial, due to the cultural invasion and the political invasion. Therefore, it is necessary to start with the simulated use of intelligence, i.e. to have simulation in using intelligence and in developing spontaniety. Thus, we have to start by using simulation in everything, i.e. it is necessary to have deliberateness and premeditation in order to initiate simulation; simulation is necessary in order to use intelligence and consequently in order to develop spontaniety. Continuance and pursuance in this action is also necessary, in order that spontaniety becomes natural after the use of intelligence becomes natural.

既然模仿即是有意识、有目的的行为，那么就必须具备这种有意识与目的。于是随之而来的问题是：“人应当有意识、有目的地去做什么？”答案是：应从运用理智开始。既然理智的运用始于专注，那么专注之中也就必须具备有意识与有目的。这种能力固然可以通过训练与教育获得，但若能自然而然地生发出来，则更为可贵。

Since simulation is deliberateness and intent, then it is necessary to have such deliberateness and intent. The question that arises now is, “What do you do deliberately and intentionally?” The answer is that one starts with the use of intelligence. Since the use of intelligence starts with attention, then it is necessary to have deliberateness and intent in attention. Though this might result from training and education, it is also better coming naturally.

因此，这需要通过呈现思想，并在人们确信其正确性之后，使他们接受这些思想，也就是使他们将其采纳为观念。所以要告诉人们，他们的注意力必须具有审慎性和意向性。这样，当他们面对任何事情时，就会以审慎而有意向的注意力去对待，然后理解该事情。

Therefore, it comes through the presentation of thoughts and making the people adopt them once they are convinced of their validity, i.e. once they adopt them as concepts. So it is said to the people that they must have deliberateness and intent in their attention. Thus, when they face any matter they will aim at deliberate and intentional attention and then understand the matter.

换句话说,他们开始以一种人为的方式运用智力。

In other words, they start to use the intelligence in an artificial way.

然后，这些东西最终会对他们变得直觉化。经过反复与时间的积累，它们在他们身上就形成了自发性。因此，有意识与意图是第一根支柱，但它并非通过训练与教育而来，而是通过将思想传授给人们，使其成为他们的概念。换言之，思想连同其证据一并传授给他们，或以口述的方式，或以仅通过提及便能使其证据显而易见的方式。一旦这些思想成为概念，他们对其的接受与运用便有了保障，从而保障了理智运用的过程。

Then eventually it becomes intuitive to them. With repetition and time, this creates spontaniety in them. Therefore, deliberateness and intent is the first pillar, but not by training and education, it is rather by giving thoughts to the people so that they become concepts for them. In other words, thoughts are given to them accompanied with their proofs, whether given verbally, or in a way that makes their evidence clear from mentioning them only. Once they became concepts, their adoption and use of them becomes guaranteed, thus guaranteeing the process of the use of intelligence.

一旦这一点得到巩固，自发性便会存在。它起初或许是人为的，但经过反复练习和时间的积累，它就会变得自然。因此，审慎与用心的意图保证了自然的自发性得以发展，而不仅仅是模拟的自发性。

Once this is secured, then spontaniety will exist. Its existence might be artificial at the beginning, but with repetition and time it will become natural. Therefore, deliberateness and intent guarantee development of natural spontaniety, not only simulated spontaniety.

先前关于汽油和司机的例子所说的是自发性，但它来自于意外的危险，或陷入麻烦。它也可能来自意图与审慎。因此，如果存在审慎与意图，也就是说人们身上存在注意力，那么一旦他们遇到像汽油那样的情况，他们就会留心观察流淌在地面上的液体。这可能基于审慎与意图（如果他们理解了这一点），也可能源于危险本身或他们陷入的麻烦。如果这种注意力是因危险或麻烦而产生的，那么它不在我们研究的范围之内。然而，如果它基于意图与审慎，那么它正是研究的对象。也就是说，这种审慎与意图引发注意力，进而引发理智的运用或智慧的运用，于是自发性便在他们身上出现了。

The previous example of the petrol and the driver is spontaniety, but it came from the unexpected danger, or from getting into trouble. It might also come from intent and deliberateness. So if deliberateness and intent existed, i.e. if attention existed with the people, then once they got into such a situation, like the example of the petrol, they would become attentive in examining the fluid that flows on the ground. This may be based on deliberateness and intent if they understood that, or from the danger itself or the trouble they fell in. If this attention was because of the danger or the trouble, then this is outside the scope of our study. However, if it was based on intent and deliberateness, then this is the subject of study. That is, this deliberateness and intent initiates attention, consequently it initiates the use of intellect or the use of intelligence and thus spontaniety occurs with them.

在苏莱曼·哈基姆（智慧的所罗门）判决将孩子一分为二的例子中，其用意与意图体现在这一判决的结果，以及该判决对两位妇女的影响之中。换言之，注意力或智力的运用，是从分割的结果及其对两位妇女的影响中显现的。此后出现了人们从运用智力中所期望的结果，即孩子的母亲的拒绝，以及另一位妇女的接受。这种拒绝与接受，正是人们从运用智力中所期待的。由此，便自然而然地得知这两位妇女中谁是孩子真正的母亲。

In the example of the verdict of Sulaiman al-Hakeem to divide the child, the deliberateness and intent occurred by the result of the division and the impact of this verdict on the two women. In other words, attention or use of intelligence occurred from the result of the division and its impact on the two women. What the person expected from the use of intelligence then resulted, that is the rejection by the mother of the child and the acceptance by the other woman. This rejection and acceptance is what the person expects from using the intelligence. Thus, spontaniety results from knowing which of these two women is the real mother of the child.

这种自发性源于智力的运用。智力的运用源于注意力。注意力源于意图与审慎。因此，意图与审慎是你在整个过程中必须首先着手的第一步。尽管这一过程因情境而异、因状态而异，但它仍按其设定的进程推进。因此，它的变化与步骤是自然的而非人为的，因为它是依照其所预期的方向进行的。虽然它原本是人为的，但其模拟的完善使它看起来近乎自然。因此，它必然导向一个自然的事物，即智力的自然运用，进而是自然的自发性。于是，如果它以这种形式持续下去，其运用将是精确的，其结果将是自然的，或符合其所预期的。因此，不久之后，它的运用便会自然地导向智力的运用，而自发性也将变得自然。

This spontaniety resulted from the use of intelligence. The use of intelligence resulted from attention. The attention resulted from intent and deliberateness. Thus, intent and deliberateness is the first step you must start with in the whole process. Though this process changes from one situation to another and from one state to another, it however proceeds in its designed course. Thus, its change or its steps are natural and not artificial, because it proceeds according to what was expected of it. Though it was artificial, the perfection of its simulation made it seem quasi-natural. Therefore, it inevitably leads to a natural matter, i.e. the natural use of intelligence and consequently, natural spontaniety. Thus, if it continued in this form, its use will be precise and its results will be natural, or according to what is expected of it. Therefore, it will not be long before its use leads to the use of intelligence naturally and for spontaniety to become natural.

因此,没有人应当认为,在运用智慧和培养自发性的过程中进行模拟是一件困难的事,也不应认为要经过很长时间才能导向自然的自发性。事情的关键,毋宁说在于模拟的精确度。如果模拟是精确的,所期望的结果也确实出现,那么自然的自发性便会达成。它会从第一次模拟的练习开始就成为一种习惯,而不是从第一次真正的工作开始,并且不带有任何人为起源的痕迹。这样,所有的事情从第一刻、第一步起就变得自然了。虽然一开始出现的是人为的自发性,即第一次练习,随后才是自然的自发性,但它们看起来都是自然的,甚至包括第一次。这是因为,由于精确,模拟便隐而不显,而所期望的结果也自动出现。于是它看起来就像是自然的,因此没有人会在其中看到模拟或人为造作的迹象。

Therefore, nobody should think that simulation in using intelligence and in developing spontaniety is a hard matter, or that it takes long time before it leads to natural spontaniety. The matter, rather, depends on the precision in simulation. If simulation was precise and what is expected occurred, then natural spontaniety would be achieved. It would become a habit from the first simulated exercise, rather than from the first real work, without any sign of its artificial origins. Thus, all the issues become natural from the first moment and the first step. Though an artificial spontaniety occurred, i.e. the first exercise, followed by natural spontaniety, they all however seem natural, even the first one. This is because simulation disappears because of the precision and because what is expected occurs automatically. Thus, it occurs as if it is natural, so nobody sees in it the sign of simulation or artifice.

我们因西方文化与政治的入侵，以及卡菲尔殖民西方的代理人对穆斯林灵魂与思想的影响，不得不借助模拟。这导致思考变成了对一切事物的研究与考察，直至自发性丧失。若非如此，我们就不需要这样的模拟操作。因为自发性本是自然的，智慧的运用也本是自然的，思想未曾被任何事物所困惑。人们曾经对需要研究的事物加以研究，对不需要研究与考察的事物则依自发性而行。每当需要时，他们都运用自己的智慧，无论是在自发性之中，还是在其他事情之中。因此，将人们带回他们所来自的本源，或带回其父辈与祖辈所处的水平，是容易而简单的，无需复杂的过程。因为他们是此前之人的后代，他们all都以自发性为本源，而且只有自发性存在。因此，将他们带回那曾与他们同在的本源，即便是强制地，也不需要巨大的努力。所以，必须采取行动来建立自然的自发性；与其说如此，不如说应当以一切可能的方式为此而行动。

We are obliged to use the simulation due to the effects of the Western cultural and political invasion, alongside the effect that the agents of the Kaafir colonialist West have on the souls and minds of the Muslims. This led thinking to become study and investigation in everything, until spontaniety was lost. If it were not because of that, we would not need such simulated operations. This is because spontaniety was natural and the use of intelligence was natural. The minds were not then confused with anything. The people used to study whatever needed study and use spontaniety in that which did not need study and examination. They used to use their intelligence every time it was needed, whether in spontaniety or in anything else. Therefore, taking the people back to the origin from which they came or to the level that their fathers and forefathers were at is easy and simple, without need for complication. This is because these are the offspring of those who were before them. All of them had spontaniety as an origin and it alone existed. Therefore, taking them back to that origin that existed with them, even by force, does not need great effort. Therefore, action has to be taken to build natural spontaniety; rather action should be made for it in any way possible.