追求会激发敏捷的思维，或者说会带来思维上的迅速。

Pursuance initiates quick thinking or leads to speed in thinking.

思维的速度引发了自发性。然而，自发性本身是一个需要加以考量的问题。

Speed of thinking is what initiates spontaniety. However, spontaniety is a matter that demands consideration by itself.

无论追求的时间有多长、多么持之以恒，也无论思考多么迅速，在任何模拟的情境中，除非自发性本身是真实的、能够独立成立，否则它都毫无用处。对此的证据便是欧麦尔·本·哈塔卜的事例。

Regardless of the duration of pursuance and its constancy, regardless of how quick the thinking is, spontaniety will be of no use in any simulated scenario, unless it was of its own and stands by itself. Evidence for this is the incident of Omar bin al-Khattab.

毫无疑问,欧麦尔·本·哈塔卜通常思维敏捷、反应迅速。然而,在那位妇人投诉丈夫的事件中,他却缺乏这种品质。当妇人抱怨丈夫整夜礼拜、整日斋戒,以致疏忽了她的夫妻权利时,欧麦尔·本·哈塔卜没有表现出应有的机敏。他没有理解这一投诉,反而以为她是在赞扬自己的丈夫。但在场的一位随从却反应敏捷,理解了她的投诉,甚至明白她是坚持要投诉。在这一事件中,有人比欧麦尔·本·哈塔卜更机敏,这说明在某一件事或某一特定事件中的机敏,与其他事情是分开的,取决于一个人理解事件和情况的能力。因此,追求(机敏)产生的是机敏的概念,而非机敏本身。机敏与思维敏捷、迅速理解事情或事件相关,同时还需要这种机敏的概念作为人的一种特质存在。所以,诸如思维敏捷之类的行为,以及诸如追求之类的概念,只是激发机敏的动因。至于机敏本身,则必须自然而然地产生。既然我们谈论的是机敏,它就必须内在地存在于人和个体之中。它的概念带来它的益处,或为它的出现创造条件。机敏是否存在,取决于环境和情况、言语的形式,或事件和陈述的形式。欧麦尔·本·哈塔卜没有注意到,那位妇人对他作为信士们的长官所说的关于丈夫的话,是在投诉丈夫的疏忽。信士们的长官对此缺乏理解,这使他无法表现出机敏。 这种缺乏观察的情况并不意味着服务者在智慧上总是比众信士的长官欧麦尔·本·赫塔卜更具机敏。因为这个人在某一件事上的观察力，可能比欧麦尔·本·赫塔卜更强。因此，机敏是由特定情境所引发的，它并不表明一个人的智力水平。所以，机敏不会出现在一个不具备它这一概念的人身上。但要使机敏从那些拥有这一概念的人身上产生，就必须在具体事件中留意某些事情和情境。因此，单个事件中的机敏，并不能证明机敏已自然而然地存在于产生它的那个人身上，尽管他身上必须存在它的概念。由此可见，我们的任务是通过培养机敏的概念来在人们中间培养机敏。我们所讨论的培养机敏的工作，只是在培养它的概念，或为它做好准备，而不是培养机敏本身。因此，说观察某一具体事物是机敏的主题之一，这种说法是不对的；它更确切地说是机敏的基础。这种说法不正确，因为这只是附带的，它可能产生机敏，也可能不产生。基础在于在他们身上培养准备，而不是培养机敏本身。

Undoubtedly Omar bin al-Khattab was usually of quick thinking and had spontaniety. However, he lacked them in the incident of the woman’s complaint against her husband. Omar bin al-Khattab did not have spontaniety when the woman complained about her husband that he stood the night in prayer and fasted the day, making him negligent of his marital rights. Omar bin al-Khattab did not understand this complaint; he rather believed that she was praising her husband. But one of the attendants was quick-witted, as he understood her complaint. He even understood that she persisted in the complaint. The fact that somebody, in this incident, was more quick-witted than Omar bin al-Khattab, means that spontaniety in a single matter or in a specific incident is separate from other matters and depends on one’s capability to understand the events and incidents. Therefore, pursuance creates the concept of spontaniety, but not spontaniety itself. Spontaniety is related to quick thinking, quick understanding of the matter or the incident, together with the presence of the concept of spontaniety being a characteristic of the person. Thus the actions, like quick thinking, and the concepts, like pursuance, are only stimulators to create spontaniety. As for spontaniety, it must come by itself. Since we talk about spontaniety, it must be of its own in the people and in the individual. Its concept is what brings about its benefits or creates the readiness for it. Spontaniety either exists or does not exist according to the circumstances and situations, the form of the speech, or the form of the incident or the statement. Omar bin al- Khattab did not notice that the statement of the woman about her husband to him as Ameer al-Mu’mineen was a complaint about her husband’s negligence. The Ameer al-Mu’mineen’s lack of understanding of this prevented him from having spontaniety. This lack of observance does not mean that the attendant always had more spontaniety than the Ameer al-Mu’mineen, Omar bin al- Khattab. This is because the observance of this man in one matter might be more than Omar bin al-Khattab’s. So it is a specific situation that produces spontaniety, it doesn’t indicate the level of intelligence. So spontaniety does not come about with a person who does not carry it as a concept. But in order to come about from the one with whom it is a concept, it is necessary to notice certain matters and situations in the specific incident. Therefore, spontaniety in the single incident is not an evidence of its presence with the one from whom it came in a spontaneous and natural way, though it is necessary that its concept exist in him. Thus, the subject is to work to create spontaniety in the people by creating its concept. The work that we have discussed to create spontaniety was only to create its concept, or the readiness for it, not to create spontaniety itself. Therefore, it is not true to say that observing a particular matter is one of the subjects of spontaniety; it is rather the basis. This is not true because this is incidental and it may or may not create spontaniety. The basis is creating the readiness in them and not creating spontaniety itself.

我们所遭受的，不仅仅是自发性的丧失；更确切地说，我们所遭受的是其概念的完全缺失，以及接纳它的准备的缺失。因此，行动应当是创造它的概念，并创造接纳它的准备。此后，其余的观察、事件和方式便会激发它的产生。必须明白，我们并非要让自发性立即在人们身上存在。这件事不仅不合情理，而且是无法实现的。因此，应当采取行动，去创造能够培育自发性的条件，或为其生长创造适宜的土壤，或创造它的概念及接纳它的准备。这样，自发性便会存在于机敏的人身上，其存在也会变得自然。伊斯兰国家的穆斯林并未完全丧失自发性，只是他们已没有了促使其产生的动力，也没有了让它生长的土壤。所以，行动的目标是营造氛围、培育土壤，也就是开启它的概念及接纳它的准备。

What we suffer from is not only the loss of spontaniety; rather what we suffer from is the complete absence of its concept and the absence of readiness for it. So the action should be to create its concept and create the readiness for it. After that, the observance, incidents and styles are left to stimulate its creation. It must be known that we do not aim to make spontaniety exist immediately in the people. This is a matter that, besides being unreasonable, is impossible to achieve. Therefore, action should be taken to create that which develops spontaniety, or to create the right soil for growing it, or create its concept or readiness for it. Hence spontaniety exists in the one who is quick-witted and its existence becomes natural. Muslims in all the Islamic countries did not lose spontaniety completely. Rather they have no more incentive for it, or the soil for growing it. So the action is to generate the atmosphere and create the soil, i.e. to initiate its concept and readiness for it.

实际存在之物的真相。

The reality of what actually exists.

实际存在于人们之中的，无论是个人、群体还是社会，是一种对凡事都进行思考、且对凡事都慢慢思考的倾向。人们觉得每件事都需要研究、思考、讨论和审查。这使得孕育自发性的土壤变得贫瘠，因为它使人逐渐远离快速思考，而偏好缓慢的思考、研究和审查。因此，有必要从这种现实中走出来，转向快速思考，以便自发性得以存在。除非从缓慢思考中走出来，否则不可能进而确立自发性，也无法为自发性创造土壤。治疗的重点应放在自发性上——不是放在自发性本身以及对它的创造尝试上，而是放在培育它生长的土壤上，即培养它的概念和为它做好准备。

What actually exists in the people, as individuals, groups and societies, is the preoccupation with thinking in everything and also slow thinking in everything. The people find that every matter needs study, thinking, discussion and examination. This makes the soil in which to create spontaniety infertile, for this makes man gradually move away from quick thinking and makes him prefer slow thinking, study and examination. Therefore, it is necessary to emerge from this reality and proceed in quick thinking, so that spontaniety can exist. Unless coming out of slow thinking occurs, it is not possible to move to establish spontaniety, nor to create the soil for spontaniety. The treatment should be focussed on spontaniety - not on it itself and the attempt at creating it - but rather on creating the soil that grows it, creating its concept and the readiness for it.

自发性本身与自发性的产生是两回事。自发性会随时代、群体或社会而有所不同。例如，在欧麦尔·本·哈塔卜的时代，在他的群体和他的社会（由伊斯兰引导）中，自发性十分强烈。自发性是来自欧麦尔·本·哈塔卜本人，还是来自他群体中的某些人，并不重要。重要的是它确实存在。我们现在希望在这个时代，在穆斯林乌玛及其社会中重新创造它，而这个社会毕竟是由伊斯兰引导的。

There is a difference between spontaniety itself and the emergence of spontaniety. Spontaniety varies with the age, group or society. For example, in the age of Omar bin al-Khattab, his group and his society (which was directed by Islam), spontaniety existed strongly. Whether spontaniety came from Omar bin al-Khattab, or from some people in his group is not important. What is important is that it existed. We now want to create it in this age, in the Muslim Ummah and in their society that after all is directed by Islam.

这一点是否later存在于领导者之中还是普通民众之中，又是另一回事。尽管如此，它总是始于有智慧的人，而很少出自愚昧的人。

Whether this later exists with the leaders or with the public is another matter. Nevertheless, it will begin with the intelligent people and it rarely comes from the stupid people.

这整个主题讨论的是对一种状况的处理，而不是凭空创造某物。当前的现实是，自发性赖以生长的土壤并不存在，因此首要目标是先创造这片土壤。所以，必须先理解现实，理解民众的处境；然后再对这一现实进行处理，从而改善民众的处境。现实是，存在着迟缓的思维，也存在着学习与考察的观念。仅此一点，就足以摧毁自发性的概念。因此，必须从总体上摧毁学习与考察的观念。于是，土壤和氛围首先需要成为目标，之后，自发性自然会随之而来。

This whole subject is the treatment of a situation and not the creation of something out of nothing. The present reality is that the soil of spontaniety does not exist, so the aim is to create it first and foremost. Therefore, it is necessary to understand the reality and understand the situation of the people. Then this reality is treated resulting in the situation of the people being treated. The reality is that there exists slow thinking and also the concept of study and examination. This alone is enough to destroy the concept of spontaniety. Therefore, it is necessary to destroy the concept of study and examination in its general form. Thus, the soil and atmosphere need to be targeted first and foremost. After that spontaniety will follow.

关于自发性的产生，前面已经从引发它的各种观念角度讨论过。然而，自发性的出现还需要土壤与氛围。无论观念有多少，土壤与氛围才是根源。它们与灵魂以及人对万事的看法相关。所谓土壤，是指灵魂已经做好了接受治疗的准备，并且意识到这一疾病的危害；所谓氛围，是指社会上存在对此的公共舆论。因此，这一问题的根基在于人对生活中各种事务的看法。如果人的看法是：凡事都需要意见、研究和考察，那么自发性，即……

The creation of spontaniety has already been discussed in terms of the concepts that initiate it. However, it is necessary to have the soil and atmosphere for spontaniety. No matter how numerous the thoughts may be, the soil and the atmosphere are the origin. These are related to the soul and the outlook towards everything. The soil means the soul is prepared for treatment and is aware of the dangers of this sickness; the atmosphere means the presence of a public opinion about that. Thus, the subject regarding its basis is the outlook towards the matters of life. If the view were that everything needs an opinion, study and examination, then spontaniety, i.e.

因此，首先必须从人们的灵魂中去除这种观念。必须从根本上改变这种看法，然后才能进行治疗。所以根源在于土壤，也就是人们对生活事务的基本看法。

quick thinking, would not exist at all. So it is necessary to remove this view firstly from the souls of the people. It is necessary to change this view radically. Then the treatment ensues. So the origin is the soil, which is the basic outlook towards the matters of life.

这种观念必须改变,这片土壤才会存在。改变这种观念并不容易,因为人们已经深陷于思虑之中。

This view has to be changed and thus the soil will exist. Changing this view is not easy, for people have become consumed in thinking.

他们认为，思考是导向正确见解的途径，因此思考对他们而言成为必要。无论思考是缓慢还是迅速，都是更可取的基础，或者说是人们所期望的基础。因此，治疗不应着眼于思考者，因为那与他们的实际状况相悖，也不是所需要的。治疗应当着眼于思考的类型，即思考应当是缓慢的还是迅速的。这将促使人们摒弃对思考的敬畏。思考是受鼓励的，但思考之缓慢是应受谴责的，因为它导致结果的迟缓。治疗正是由此而发生。因此，不应使心灵远离思考，而应引导它走向迅速的思考。这样，当一个人产生迅速的思考时，便会产生自发性的概念。至于它是否存在，这是另一个问题，我们无需讨论，因为它不是研究的主题。 于是，问题的实际情况向我们指明了如何遵循途径，去创造土壤，继而创造氛围。问题的实际情况是，人们神化思考，将其置于崇高的位置，并相信研究与考察应当存在。问题的实际情况就是研究与考察，因此治疗应当针对这一实际情况，这才是对它的治疗。将治疗指向思考本身是不正确的，而应指向研究与考察，因为并非每个问题都需要研究与考察。例如，自动化的思考就会因研究与考察而受到损害。椅子作为一种普通的物品，并不需要研究与考察；关于它，只需说它就是一把椅子，无需再添加其他内容。虽然它是一个被指定的事物，但仅仅提及其名称，它的实质便已显而易见，无需研究与考察。关于自动化思考所说的，也同样适用于许多思想。

They viewed thinking as the matter that leads to the correct opinion. So, thinking became necessary for them. Thinking, whether it was slow or quick, is the preferable basis, or rather the basis that is hoped for. Therefore, treatment should not be focused on thinkers, for it is contrary to their reality and not what is required. Treatment should rather be focused on the type of thinking, whether it should be slow or quick. This would lead to abandonment of the reverence of thinking. Thinking is encouraged, but it is blameworthy for its slowness, which leads to slowness in results. Thus, the treatment occurs. Thus, souls should not be turned away from thinking; they should rather be directed to quick thinking. In this way one will generate the concept of spontaniety when one generates quick thinking. As for whether it exists or not, this is another issue which we do not need to address, for it is not the subject of study. Thereupon, the reality of the problem dictates to us how to follow the path to create the soil and then to create the atmosphere. The reality of the problem is that people sanctify thinking, they mark it high and believe that study and examination should exist. The reality of the problem is the study and examination; therefore treatment is focused on this reality, which is the treatment for it. It is not correct that treatment be aimed at thinking itself. It should rather be for the study and examination, because not every problem requires study and examination. The automatic thinking, for example, is harmed by study and examination. The chair, which is an ordinary object, does not require study and examination. Rather all that needs to be said about it is that it is only a chair, without adding anything else. Though it is a designated matter, its reality becomes obvious by the mere mention of its name, without study and examination. What was said about the automatic thinking is also said about many thoughts.

因此，对一切事物都进行研究和考察是一种错误。正确的做法是客观地看待生活中的事情：如果某件事需要研究和考察，那就去研究和考察；如果它并不需要，那么对它进行研究或调查就是不恰当的。通过这样的方式，我们才能找到解决之道，并顺应自然。

Thus, study and examination of everything is a mistake. The correct approach is to view the matters of life objectively. If the matter requires study and examination, then it is studied and examined. If it however does not need that, then it is incorrect for it to be studied or investigated. By such means we arrive at the treatment and spontaniety.

环境本身决定了一件事是否需要研究与考察。例如，西方把黎巴嫩和以色列都设为其介入的桥头堡，位于地中海东岸，与伊斯兰国家相邻。这无疑是一件有计划的事情。然而，摧毁这一桥头堡是否需要研究？环境本身已经决定了这一点。如果环境表明西方对这一桥头堡并不在意，而且摧毁它并不费力，那么在这种情况下，研究与考察反而会阻碍和延误摧毁行动；这样做对西方的利益可能比对乌玛的利益更大。因此，应当根据其真实情况来看待此事。西方建立了这一桥头堡却疏于照看，与西方担心它可能被摧毁但尚未被摧毁，这两种情况是有区别的。在疏于照看的情况下，此事就不需要再思考。

Circumstances surrounding a matter are what decide the need for study and examination. For example, the West made both Lebanon and Israel bridgeheads (for intervention) on the eastern side of the Mediterranean adjacent to the Islamic countries. This was undoubtedly a planned matter. However, does the destruction of this bridgehead need study? The circumstances themselves decide this. If the circumstances imply that the West is heedless of this bridgehead and it is possible to destroy it without trouble, then in this case study and examination would obstruct and delay the destruction; or it would be in the interest of the West more than in the interest of the Ummah. Therefore, it should be viewed based on its true reality. There is a difference between the fact that the West established this bridgehead, but neglected it and the fact that it was afraid that it could be destroyed, but was not yet destroyed. In the case that it is neglected then the matter does not need thought.

然而，当西方调动其兵力以阻止桥头堡被摧毁时，在这种情况下，此事必须加以研究和审查。如果不加以研究和审查，就会发生灾难。因此，问题不在于研究和审查本身，而在于具体情势。如果情势需要研究和审查，那么就必须进行。反之，如果情势并不需要，那么投入研究和审查就是不恰当的。相反，应当依据即时的理解迅速行动。因此，由具体情势来做出裁决。

When, however, the West mobilises its forces to prevent the destruction of the bridgehead, then in this case, the matter must be studied and examined. If it is not studied and examined, then a disaster would occur. So the issue is not a matter of study and examination. It is rather a matter of circumstances. If the circumstances require study and examination, then it is necessary for this to take place. If they however do not require this, then it is not correct to become engaged in study and examination. Rather there should be a move towards quick action due to spontaniety in understanding. Therefore, the circumstances arbitrate.

这是第一点。至于第二点，聪明人身上必须存在对敏捷思考的热爱。他们不仅要审视情况，以判断某件事是否属于需要研究和考察的类型，还应当养成敏捷思考的习惯。这并非通过对眼前之事进行研究和考察来实现，而是通过进行那种思考的类型来实现；因为他们凭借其聪明的天性，倾向于敏捷思考、迅速判断，并快速解决问题。仅此一点，就足以以特定或例外的方式对待他们。从根本上说，每件事都应当先加以考察，看它是否需要思考。如果需要，才加以研究和细致分析。然而，如果不需要，那么去研究和分析便是不恰当的，因为这可能造成损害和拖延。对于聪明人，则要告诉他们，每一个念头都必须具有速度。因此，他们受到特别的对待：帮助他们从缓慢的思考迅速跃升到敏捷的思考，即达到自发的状态。其他人会效仿他们，于是对他们的对待也就成了特殊的。这种例外的对待也可能不仅使他们受益，更能带来普遍的益处，而这正是所要达到的目的。

This is the first point. As for the second, love for quick thinking must exist with the intelligent people. It is not enough that they examine the circumstances to understand whether a matter is of the type that requires study and examination or not. They should rather be accustomed to quick thinking. This is not by undertaking study and examination of the matters before them, but rather by undertaking the type of thinking; for they, by the nature of their intelligence, are inclined to quick thinking, quick judgement and settling the matters quickly. This alone is enough to deal with them in a specific or exceptional way. In origin, everything should be examined to see if it is in need of thinking. If it then requires study and examination it is studied and scrutinized. However, if it is not in need of that, then it is improper to study and scrutinise, because this may cause harm and delay. As for the intelligent people, it is said to them it is necessary to have speed in every thought. So they are treated in a special way. Thus, they are helped to jump quickly from slow thinking to quick thinking, i.e. to spontaniety. The others would imitate them and thus their treatment will be special. It might also be an exceptional treatment, not benefiting them only, but rather giving a general benefit, which is what is intended.

总而言之，社会被视为一个整体，其中研究与审视的概念被剔除了。方法是为所有需要研究与审视的事物以及不需要的事物举例。如果这些例子是通过同一个问题、在两种不同情形下给出的，那就会更好。

In summary, the society is taken as a whole, where the concept of study and scrutiny is removed from it. This is through the giving of examples for everything that requires study and scrutiny and the things that do not need it. If the examples were given through the same question, under two different cases, then this would be better.

然而，社会中那些聪明、有声望且广为人知的人，会受到特殊而例外的对待。这便于对整个社会的处理。因为重要的在于从人们的灵魂中消除研究与审视的观念，至于为达此目的所走的途径如何，则并不在意。

However, the intelligent people in society, who are prominent and well known, are treated in a special and exceptional way. This facilitates the treatment of the whole of society. This is because what matters is removing the concept of study and scrutiny from the souls, regardless of the paths followed to achieve this.

如果土壤已经存在或被创造，而对创造土壤的信任达到了可靠的程度，那么创造大气层就会变得容易。这是因为，如果人们无法创造大气层，那么仅凭那种认为研究与审视不存在、也不会存在的可靠感，就会自行创造出大气层。因此，创造土壤即是创造大气层。我们不必为创造大气层而操心，也就是说，不必去制造反对研究与审视的公众舆论。只要我们使社会，尤其是其中的知识分子，放弃研究与审视的观念，就已足够。在一切事物中消除研究与审视的观念是根基。如果它被打破并移除，那么治疗就已经见效。如果它没有被攻击和移除，那么治疗中的一切努力都将徒劳，甚至可能有害。

If the soil existed or was created and the trust in creating the soil reached the level of reliability, then creating the atmosphere would be easy. This is because if one couldn’t create the atmosphere, then the reliability that study and scrutiny did not exist nor will exist, would on its own create the atmosphere. Thus, creating the soil creates the atmosphere. We must not concern ourselves with creating the atmosphere, i.e. creating public opinion against study and scrutiny. It is rather sufficient that we make the society, particularly its intelligent people abandon the concept of study and scrutiny. Removing the concept of study and scrutiny in everything is the cornerstone. If it is broken and removed, then the treatment has taken effect. If it was not attacked and removed, then every effort in treatment will be in vain, or perhaps even harmful.