我们说过，“勤修”可以治疗思维迟钝，也就是说，可以治疗自发性不足。然而，要通过“勤修”来治疗自发性不足，还需要加上另一个因素。这是因为，自发性虽然源于思考与智力，但实际上它也可能出现在并不聪明的人身上，或者出现在智力比那些缺乏自发性的人更低的人身上。此外，还可能出现思维敏捷，而自发性却并不存在的情况。

We said pursuance treats slowness of thinking. In other words, it treats spontaniety. However, the pursuance that treats slowness of thinking needs the addition of another factor so as to treat spontaniety. This is because though spontaniety results from thinking and intelligence, in reality it might originate from those who are not intelligent. Or it might be present in those who have less intelligence than those who just lack spontaniety. Moreover, quick thinking might occur while spontaniety does not exist.

因此,认为仅仅通过基于"坚持"的快速思考就能治愈自发性问题,是过于乐观的,这等于赋予"坚持"超出现实或人们所能承受的分量。那位妇女向欧麦尔·本·哈塔卜投诉的例子,就是这一点的实际证据。这位妇女来找欧麦尔·本·哈塔卜,是为了投诉她的丈夫。

Therefore, to assume that the treatment of spontaniety can occur just by generating quick thinking based on pursuance is overly optimistic, awarding (pursuance) more weight than the reality or the people can afford. The example of the woman’s complaint to Omar bin al-Khattab is a practical evidence of this. The woman came to Omar bin al-Khattab to complain about her husband.

然而，她并没有明确地抱怨。她只是暗示，让有灵性的人能够领会。她对欧麦尔说：“我的丈夫夜里站着礼拜，白天封斋。”欧麦尔回答她：“这位丈夫真是个好人！”然后她就走了。欧麦尔身边的一位随从，比欧麦尔才智稍差，思维也不够敏捷，对他说：“她已经把她的抱怨说得很明白了，可你并没有公正地对待她。”欧麦尔说：“怎么说？”他说：“如果她丈夫整夜站着礼拜、整天封斋，那他什么时候顾及她呢？”欧麦尔对他说：“你说得对。”于是他设法解决了这件抱怨。在这件事上，欧麦尔没有运用灵性，思维的敏捷也没有帮到他。

However, she did not complain explicitly. She rather implied what the one who has spontaniety can understand. She said to Omar, “My husband stands the night praying and fasts in the day.” Omar answered her: “What a good man this husband is!” Then she went away. One of the attendants, who had less intelligence than Omar and less speed in thinking, said to him, “She emphasised her complaint but you did not deal fairly with her.” Omar said to him, “How?” He said, “If her husband stands all the night and fasts all the day, when will he tend to her?” Omar said to him, “You said the truth.” Then he tried to settle the complaint. Omar did not have spontaniety in this case and speed of thinking did not benefit him.

因此,尽管练习侧重于思维的速度,但当意图培养即兴能力时,还必须增加其他内容。这便是对即兴存在的证据加以阐释。所以,所呈现、反复练习并加以变化的内容能够催生敏捷的思维。然而,当它只涉及即兴本身而不涉及思维速度时,就必须补充对所呈现之事物的阐释,这些事物指示着即兴的存在,或者说,对它们的理解能够表明即兴存在与否。当人们说即兴来自敏捷的思维时,这在它是敏捷思维之结果的意义上是成立的。但这并不意味着这一结果必然存在;它只是本质上具有产生它的可能。因此,对思维速度的探讨,涉及的是即兴的产生。然而,它可能存在,也可能不存在。由此可见,敏捷的思维导向即兴,却并不创造即兴。创造即兴的,是对敏捷思维中所存在之物的快速理解,或是导致其产生的各种特质。例如,诗人以那首著名的诗句赞美埃米尔时,对他说道:

Therefore, though pursuance is focused on speed of thinking, when the creation of spontaniety is intended, something else has to be added. This is the explanation of the evidences that indicate the presence of spontaniety. So what is presented, repeated and diversified creates quick thinking. However, when it treats spontaniety alone and not the speed of thinking, it is necessary to add to it an explanation of the presented things indicated by spontaniety, or things whose understanding indicates the presence or absence of spontaniety. When it is said spontaniety results from quick thinking, then this is true in terms of it being the result of quick thinking. However, this does not mean that this result will necessarily exist; rather it is of its nature to exist. Therefore, the treatment of the speed of thinking treats the creation of spontaniety. However, it might or might not exist. Thus, quick thinking leads to spontaniety, but does not create it. What creates it is quick understanding of what exists in quick thinking, or characteristics that lead to its creation. For example when the poet praised the Ameer with the famous verse, where he said to him:

“阿姆鲁的勇敢，哈提姆的慷慨，艾哈奈夫的宽厚，伊亚斯的机智。”侍从中有一人说：“埃米尔远超你的描述。”诗人很快明白，埃米尔在勇敢、慷慨、宽厚和机智方面，都超过了他所提到的那些人。于是他把话题转为比较，并补充了两句著名的诗句。

“Daring of Amru with the generosity of Hatim With the forbearance of Ahnaf with the Intelligence of Iyas” One of the attendants said, “The Ameer is above your description.” The poet quickly understood that the Ameer, with his courage, generosity, forbearance and intelligence was above those whom he mentioned. So he changed the matter into comparison and added the two famous verses:

“不要否认我把他置于那些不及他的人之中，赠予他一个在慷慨与权势方面独特的范例。因为真主为那较低者，为了祂的光，赐下了一个壁龛与明灯的比喻。”于是，他即兴地以解释的方式为自己的失言道歉。因此，他加上了那两句著名的诗句，以说明被理解为对总督的冒犯，实际上只是一种误解。这是因为此事并非以其真实含义表述，而是一种比喻。真主至大，超越万物，祂对自身的比喻，并非用更强大的事物，而是用更轻微、更微小的事物来作比。如果这位诗人没有即兴应变的能力，或没有对自己所陷入之处的敏锐领悟，那么他的结局便是死亡，他将陷入本意为赞美却遭受批评的危险之中。因此，他凭借即兴应变得以获救。如果他不具备这种能力，就会陷入危险。由此可见，即兴应变源于敏锐的领悟，除此之外别无来源。然而，敏锐的领悟并不必然导致即兴应变。欧麦尔·本·哈塔ब的那位妇人的抱怨之事便是明证：欧麦尔是一个领悟敏锐之人，却未必具备即兴应变之能。在这位诗人的那两句著名诗句中，其中的即兴应变正是源自敏锐的领悟。

“Do not deny that I gave him, by those who are less than him, A peculiar example in generosity and power For Allah gave the less, for His Light An example of the niche and the lamp.” So, this spontaniety made him apologise for his lapse by the form of explanation. Thus, he added the two famous verses to explain that what was understood to be an insult to the Ameer, was a misunderstanding. This is because the matter was not given in its true meaning, but rather a comparison. For Allah, Who is greater than everything, has made the comparison of Himself not with the stronger, but with the lighter and smaller thing. If the poet had no spontaniety or quick understanding of what he had fallen into, then his share would be death, he would have fallen into the danger of criticism when he intended to praise. Thus, he was saved by spontaniety. If he did not have that he would have fallen into danger. Thus, spontaniety results from quick understanding; it cannot come from anything except quick understanding. However, quick understanding does not necessarily lead to spontaniety. The example of the woman’s complaint to Omar bin al-Khattab, a man of quick understanding, is evidence that quick understanding does not necessarily lead to spontaniety. In the two famous verses from the poet, spontaniety in them came from quick understanding.

因此,这些事件清楚地表明,自发性只能来自敏锐的理解。要创造自发性,就必须培养敏锐的理解。所以,应当把努力集中在人们敏锐理解力的培养上。然而,敏锐的理解不一定能产生自发性。

Therefore, these events indicate clearly that spontaniety does not come except from quick understanding. To create spontaniety, it is necessary to create quick understanding. Therefore, effort has to be focused on creating quick understanding with the people. However, quick understanding might or might not produce spontaniety.

因此,要形成这种认识,还必须在所呈现的内容之外添加其他东西。也就是说,必须对所呈现的材料中所包含的事理加以阐释。仅仅让这些事理存在、让它们是可以理解的,是不够的。如果欧麦尔·本·哈塔卜的集会中有一位在场者缺乏敏锐的悟性,或者没有留意到那位妇人话语背后的含义,欧麦尔·本·哈塔卜就不会理解。如果那位诗人也没有察觉到反驳他诗句之人的话是有道理的,他就不会意识到自己的错误,也就不会用最后两句诗加以更正。因此,必须引起人们对事情或言辞的注意,无论这种注意是通过敏锐的悟性,还是通过敏锐悟性所要求的东西而引起的。所以,如果希望这种追索能够立即产生敏锐的悟性,而不只是敏捷的思维,那么除了对追索进行快速思考之外,还必须有另一件事情。这方面的例子是把未来呈现在人们面前,无论是个人的未来、乌玛的未来,还是国家的未来。让我们以埃及这样一个国家的未来为例。仅仅引起人们对民众生活水平或他们所遭受的社会不公的注意是不够的。因为无论在这方面说什么,都足以使人们产生快速的思考,他们会立即选择社会主义。这是因为社会主义通过发展保障了生产,于是生活水平提高,而生活水平的提高又消除了社会不公。所以,快速的思考可能导致与预期相反的结果。然而,在此基础上还要补充一点:这些人是穆斯林,伊斯兰并不以使生活奢靡为目标,也不意图通过消除社会不公而毁坏价值观、摧毁民众所拥有的智慧与才能这一优势。 这种缺失可能导致错误的选择，并且在探寻真理时走入歧途，无论是出于随意还是仓促的思考。因此，必须补充一点：埃及人是穆斯林；或者，把伊斯兰视为某个国家（例如法国）未来的解决之道。

Therefore, other things must be added to create it. That is, something else must be added to what is presented, which is the explanation of the matters included in the presented material. It is not enough that they exist and they are things that can be understood. If one of the attendants in the assembly of Omar bin al-Khattab did not have spontaniety, or he did not draw his attention to what lay behind the words of the woman, Omar bin al- Khattab would have not understood. If the poet also did not notice the validity of the words of the one who disputed his verse, he would have not understood his mistake, so he would not have rectified it with the last two verses. Thus, it is necessary to draw the attention to the matter or the speech, whether this draws to the attention by spontaniety or by what spontaniety requires. Therefore, there must be another matter in addition to pursuance in quick thinking, if it is intended that this pursuance create spontaniety straightaway, not just quick thinking. The example of this is presenting the future before the people, whether the future of the individual, the Ummah, or the country. Let us take, as an example, the future of a country like Egypt. It is not enough to draw the attention to the standard of living of the people or the social injustices befalling them. This is because whatever is said in this regard will be enough to create quick thinking in the people and they will immediately choose socialism. This is because through its progress it secures the production and thus the standard of living rises and through its rise the social injustice is removed. So quick thinking might lead to the opposite of what is intended. However, added to this, the people are Muslims, Islam does not aim at making living an extravagant life, nor does it intend that removing the social injustices should ruin the values and destroy what the people have of the advantage of intelligence and capability. The loss of this might lead to the wrong choice and the failure in reaching the truth, from spontaniety or from quick thinking. Therefore, there must be added to this that the people in Egypt are Muslims, or adding Islam as a solution to the future of a country, like France, for example.

为了产生自发性，这种添加是必要的；而要让自发性既有效又富有成果，就不能仅仅依靠敏捷的反应。虽然持续的追求能够产生自发性，但它并不能确定无疑地产生自发性，因此，富有成果的自发性也就不存在。

The addition is necessary to create spontaniety and in order that spontaniety be effective and productive, not quick thinking on its own. Though pursuance creates spontaniety, it does not create it definitely and accordingly the productive spontaniety does not exist.

因此，仅仅是追求本身，也能引发敏捷的思考。然而，要让思考变得自然并富有成效，还必须再加入另一个要素。这个要素就是把注意力引向所呈现的事物：或者指出其中的不足，或者揭示其中隐藏的内容，比如那位向欧麦尔·本·哈塔卜投诉丈夫的妇女的例子。

Thus, pursuance, even alone, can initiate quick thinking. However, for creating spontaniety and making it fruitful and productive, another thing must be added. This thing is to draw the attention to what is presented; whether by showing the deficiency in it or showing the hidden matters in it, like the example of the woman who complained about her husband to Omar bin al-Khattab.

应该先做什么?

What should be done first?

确实，问题在于人们对思考的过度沉迷以及他们对思考的神圣化。解决这一问题的唯一办法，是阐明其害处。人们对思考的投入是被鼓励的，而背离思考则是背离成功生活的根基。尊重思考同样是被鼓励的，甚至是必须的，因为它是最崇高的价值之一。摧毁现有的价值，或摧毁那些必须加以建立的价值，都会对乌玛和个人造成伤害。

It is true that the problem is the people’s preoccupation in thinking and their sanctification of thinking. The only way to solve this matter is to make its harm clear. The preoccupation of the people in thinking is recommended and their deviation from it is deviation from the basis of success in life. Respecting thinking is also recommended; it is rather obligatory, for it is one of the highest values. The destruction of the existent values, or those that must be created will cause harm to the Ummah and to the individuals.

因此，必须尊重思考。为了不造成这种伤害，即为了不毁掉人们对思考的专注，也不毁掉人们对思考的敬重，我们必须纠正这种思考方式。因此，除了让人们专注于思考之外，我们还应当赋予这种思考其应有的实际意义，或其所思对象的实际意义。所以，对于自动化的事务不应进行思考，只需看见它们或听到它们的名称就足够了。因此，对于航行、盘子和椅子，让头脑去思考它们是不正确的。换言之，它们不是思考所应专注的对象。这样，我们既不会毁掉人们对思考的专注，也不会毁掉对思考本身的敬重，而是把思考放在它应有的位置上。如此，人们会避开对自动化事务的思考，同时保有对思考的专注和敬重。另一个例子是让思考依照所思之事而进行。如果所思之事需要快速，那就通过持续的努力来培养速度；如果需要缓慢，那就应当缓慢，比如对政治的思考，或对思想所指示之含义的思考。对于这类主题，思考的速度并不好，而应当缓慢。因此，我们应让思考依照所思之事（即思考的对象）而行，而不是依照我们自己的意图而行。这样既能培养敏捷的思考，也能避免盲目的快速。虽然速度有助于培养灵感，但我们必须认识到，在生活中它并非一切。因此，我们应当培养足以在生活领域取得成功的速度，而不让它凌驾于一切之上。这一点无论在言辞还是事件上都是如此。然而，首要且优先于一切的目标，是在灵魂中培养那种…… 灵魂不应专注于思考，也不应将思考神圣化。首先，这种做法不应使人远离思考，以致让人对思考产生不安；也不应摧毁或削弱人们对思考的敬重。因此，首先要从人与生命中的情感中枢入手，然后使人们理解这一中枢。这一情感中枢确实存在于人身上。如果人们继续否认这一情感中枢及其对人的影响，人就会持续地远离情感。于是他将专注于思考，而对思考的敬重将压倒情感以及其他一切。若要对待思考，就必须关注情感，关注它的中枢、它的作用以及它存在的必要性，因为人是由理智和情感共同构成的。伊斯兰到来时，理智与情感是一并降临的。因此，情感与理智一样，是人不可分割的一部分。爱与恨、积极与懒散、悲伤与快乐，没有人能够摆脱这些以及与之相类的情感。

Therefore, there must be respect for thinking. In order that we do not cause this harm, i.e. in order that we do not destroy the preoccupation of people in thinking, nor destroy their reverence of thinking, we must correct this thinking. Thus, beside the preoccupation of the people in thinking, we should give this thinking its appropriate reality, or the reality of its subject. So, there should be no thinking in the automatic matters. It is rather enough to see them or hear their name. Thus for the venture, the plate and the chair, it is not correct to make the mind think of them. In other words, they are not subjects for the preoccupation in thinking. In such a way, we would not destroy the preoccupation in thinking, nor destroy the reverence of thinking as thinking. We rather put thinking in its appropriate place. Accordingly, people will turn away from thinking in the automatic matters, whilst they retain preoccupation in thinking and the reverence of thinking. Another example is to make thinking proceed in accordance with what is thought of. If it requires speed then one creates the speed by the pursuance. If it requires slowness, then there should be slowness, such as thinking in politics or thinking in the indication denoted by the thoughts. For such subjects, speed of thinking is not good; rather there should be slowness. So we let thinking proceed in accordance with what is thought of (i.e. in accordance with the subject of the thinking), not in accordance with what we intend from it. This creates quick thinking and the absence of quick thinking. Though speed is required to create spontaniety, with life we must know that it is not everything. Therefore, we must create it as much as is enough for success in the domain of life, without making it dominate over everything. This is in terms of words and events. However, what is intended first and before anything else is to create that in the souls, i.e. the souls should not be preoccupied with thinking and should not sanctify thinking. This should first of all, be performed in a way that does not turn away from thinking and lead to it being treated with unease; nor should it destroy or decrease the reverence for thinking. So one has to start first with the centre of emotion in man and in life, then make the people understand that centre. This centre of emotion exists in men. If people continue to deny this centre of emotion and its effect on man, man will continue to turn away from the emotion. He would thus be preoccupied with thinking and reverence for it would prevail over emotion and everything else. If treatment of thinking is intended, then it is necessary to focus on emotion, its centre, its effect and the necessity of its presence, for man is composed of both intellect and emotion. When Islam came, it came with the intellect and emotion together. Thus, emotion is an indivisible part of man, just like intellect. Love and hatred, activeness and laziness, sadness and happiness, no man is devoid of these and their like.

理智的情况也是如此。人若只专注于情感，就会在生活中失去掌控者，任由冲动而行。

The intellect is a similar matter. Man’s concentration on the emotions alone makes him proceed in life without a controller.

人对单纯思考或单纯依靠理智的关注，使他在生活中失去抵抗的能力，因为情感是推动者，而理智是指挥者。所以，如果行动没有指挥，它可能会是破坏性的。然而，如果有指挥却没有推动者或没有行动，那么这种指挥就与推动者和行动相脱离，因而不会带来任何结果。当伊斯兰通过理智与情感成为乌玛在生活中的推动力量时，乌玛便获得了成功。随着时间流逝，事件接连发生，情感开始由最微弱的刺激或旧有的冲力所驱使。于是，指挥者被弃置一旁，情感成为了主宰。那时，乌玛与其敌人之间的斗争趋于定型，即伊斯兰与穆斯林对抗库夫与异教徒。穆斯林随之失去了指挥者，也就是失去了思考。

Man’s concern about thinking alone, or with the intellect alone, deprives him of the capability of resistance in life, because emotion is the instigator, while intellect is the director. So if the movement occurred without direction, it could be destructive. However, if the direction existed without a stimulator or without a motion, it would be in a direction detached from the stimulator and from the motions. Thus, it would not lead to a result. When Islam was the driving force of the Ummah in life, through the intellect and the emotion, she proceeded successfully. When time passed and the events followed one another, the emotion started to be driven with the weakest stimulation, or with the old momentum. So, the director was dispensed with and the emotion became the controller. At that time, the struggle between the Ummah and her enemy became crystallized, i.e. between Islam and Muslims against Kufr and the Kuffar. The Muslims then lost the director, i.e. they lost thinking.

因此,他们的行动没有结出果实,他们的敌人打败了他们。他们以为敌人是凭借智慧和思考打败他们的,但他们之所以失败,是因为他们被情感所困扰。于是,他们把注意力转向思考,背离了情感。结果,他们失去了由思考所产生的一切。由于他们推崇思考,便忙于那些本能性的事务,因此他们的思考变得迟缓,因为他们一直被这些事务所占据。这样,由于内心缺乏情感,他们也失去了自发性。

Therefore, their actions did not bear fruit and their enemy defeated them. They thought that their enemy defeated them with intellect and thought, but they were defeated because they were preoccupied with the emotions. Therefore, they turned their attention to the thinking and turned away from the emotions. So they lost everything that resulted from thinking. Because of their reverence of thinking they became busy with the automatic things, hence they became slow in thinking for they were preoccupied with it. Thus they lost spontaniety due to the absence of emotion in them.

因此,我们首先要做的,是把情感恢复到它应有的位置,让思考回到它自身的领域:自动化的事情中不应有思考,而人身上应当培养敏捷的思考。所以,问题关乎情感及其位置,而不在于思考本身。因此,首要之务是重新激活人与生俱来的情感。问题并不在于人们过于关注思考,或过于推崇思考;而在于要让情感回到它的中心。诚然,情感与理智一样,仍存在于人身上;没有人把情感从人的身上夺走。然而,问题在于人们对情感的关注不足,而对思考的关注过度。

Therefore, the first thing that we have to do is to restore the emotions to their appropriate place, where thinking will return then to its domain: no thinking should be in the automatic things and quick thinking should be created in man. Thus, the issue is related to emotion and its place, not to the thinking. Therefore, the first thing to do is to re-activate emotion, which is present in man by creation. Thus, the problem is not the people’s concern about thinking or with their reverence of it. It is rather to restore emotion to its centre. It is true that emotion remained in man, as well as the intellect; nobody removed the emotions from man. However, the issue is the concern about emotion and the concern about thinking.

于是，情感仍然留存在人的心中，但对它的挂念却消失了。

So, emotion remained in man, but concern about it disappeared.

情感甚至遭到攻击，而对思考的关注随之增长，并取代了情感。于是，不信道者成功地使人们偏离了情感。既然人们背离了情感，也就背离了比情感次要的一切。因此，他们也背离了敏锐的思考与自发性。他们专注于思考，直到大多数人身上显现出思考的废弃和自发性的丧失，并被人察觉。其根源在于丧失了对情感的专注，而把自己局限于对思考的专注。人既有情感，也有理智，忽视其中一方，便意味着忽视另一方；而被未被忽视的那一因素所占据，也会导致缺乏创造力。换言之，忽视情感就是忽视理智，因为没有情感，理智便无法富有成效。理智虽未被忽视，却因情感被忽视而变得毫无成效。因此，理智或思考只有在情感存在时才能富有成效，而且这种情感不仅要存在于人身上，还要受到关注。

Being emotional was even attacked, while the concern about thinking increased and it replaced emotion. Thus, the disbelievers succeeded in deviating the people from emotion. Since they turned away from it, they turned away from everything less important than it. They accordingly turned away from quick thinking and from spontaniety. They devoted themselves to preoccupation in thinking, until the lack of use of thinking and the loss of spontaniety became apparent and was noticed in most of the people. The origin of that is the loss of preoccupation in emotion and confining themselves to preoccupation in thinking. Since man has emotion and intellect, negligence of one of these two means negligence of the other; also lack of productiveness results from being preoccupied with the factor that was not neglected. In other words, negligence of emotion is negligence of intellect, because without emotion, intellect can’t be productive. Though it was not neglected, because of the negligence of emotion, it became non-productive. Therefore, intellect or thinking can’t be productive unless emotion existed, not only being present in man but also by being concerned with it.

对情感的关注，连同对理智的关注，正是这两者使思考重新回到它的中心，并使其富有成效。

Concern with emotion, together with concern about the intellect, is what restores to thinking its centre and makes it productive.

因此，要处理思维的富有成效，除了关注思维本身，还需要关注情绪。

Therefore, to treat the productiveness of thinking requires concern about emotion, besides the concern about thinking.