现在的问题并不在于如何启动思考，因为思考本就存在于人的天性之中。这是因为人被造就时便具有大脑和感觉，感觉将现实传递给大脑，这是一个自然的事实。此后剩下的问题，是既有的信息以及感觉传递给大脑的现实本身的问题。因此，大脑和感觉自出生起便与人同在，二者都是造物时就具备的，是出于天性的。所以，启动这些机能不需要任何努力或工作，因为它们是人与生俱来的，即由造化而生。重要的是感觉传递给大脑的现实，以及用来解释这种现实的既有信息。至于现实，它们既丰富又充足。由于人生活在这个世界上，感觉会接触到大量现实，此外还有大量接连发生、每日可见的事件。感觉所要做的只是把这些现实传递上去。无论它传递给大脑的现实数量多么庞大，思考都会被启动，因为用来解释这些现实的既有信息浩瀚、易得且便于运用。因此，思考本身并无问题，也不构成任何问题。我们如何启动思考不是问题，也不应当造成任何问题。整个问题源于异教徒的殖民，即异教的西方，包括俄罗斯在内。西方从其研究和认知中知道思考是存在的，于是其主要关注点变成了如何中止思考，或如何使思考失去效用、陷入停滞，进而，若无法中止，便设法使其转而有害。没有人能够中止思考，因为受造物是有生命的，人是会思考的造物，而生命的存在是自然的。人是思考者，这一点本是天然的。因此，只要人还存在，只要生命仍在他身上流动，就不可能中止他的思考。 因此,西方花费心力使这种思考变得有害。问题由此产生。所以,问题在于思考变成了有害之物。那么,如何才能消除这种危害,使思考变得有益呢?答案就在于当前的思考本身。非西方的人也会思考,但他夸大其词,在思考中走向过度。他对一切事物都要思索研究,对一切都要进行哲学化的探讨。这导致了两个问题:第一,他开始通过哲学化的方式去思考事物。于是他对椅子进行哲学追问:“它是什么?”他对盘子进行哲学追问:“它是什么?”他对杯子进行哲学追问:“它是什么?”这样,他就把这些东西从其本性、其所处的时间以及其自然的处境中抽离出来。结果,它们变得更加晦涩;确切地说,晦涩笼罩着它们,使其逐渐远离了本来的意义。听者或读者反而不再明白椅子是什么、盘子是什么、杯子是什么。如果只是提及它们就已足够,那么他本来早就能够恰当地理解它们了。

The problem now is not how to initiate thinking, for thinking exists in people by their innate nature. This is because man is created with a brain and with sensation that transfers the reality to the brain, which is a natural matter. What remains after that is the issue of the previous information and the issue of the reality that the sensation carries to the brain. Thus, the brain and sensation exist with man since his birth, they are both with him from creation and by innate nature. Therefore, initiating these matters does not need any effort or work, for they exist with man innately, i.e. by creation. What are important are the realities that are carried by sensation to the brain and the previous information that explains such reality. As for realities, they are available and abundant. Due to life in this world, sensation encounters many realities, besides the numerous and consecutive occurrences that are daily incidents. All that the sensation has to do is to carry these realities. Regardless of the excessive number of realities it carries to the brain, it will initiate thinking because the previous information that explains this reality is vast, accessible and easy to use. Therefore, there is no problem in thinking, nor does it represent any problem. How we initiate thinking is not a problem, nor should it cause any problem. The whole problem is from the Kaafir colonisation or the Kaafir West including Russia. The West knew from its study and awareness that thinking exists. So its main attention became how to suspend it, or how to make it unproductive and inactive and then consequently how to make it harmful if it could not suspend it. Nobody can suspend thinking, because the creature is animate, i.e. living, man is a thinking creature and the presence of life is natural. The fact that man is a thinker is thus natural. Therefore, it is not possible to suspend thinking in man as long as he exists, as long as life flows in him. Therefore, the West spent its effort to make this thinking harmful. From this the problem arose. So, the problem is that thinking became harmful. How then can this harm be removed and thinking made useful? The answer to this lies in the current thinking itself. The non-western person thinks, but he exaggerates and becomes excessive in thinking. He thinks about and studies everything and he philosophises everything. This, results in two matters: Firstly, he starts to think about objects by philosophising them. Thus he philosophises the chair, “what is it?” He philosophises the plate, “what is it?” He philosophises the cup, “what is it?” So he takes these things out of their nature, their time and their natural situation. Thus, they become more obscure; rather obscurity surrounds them, thus becoming remote from their true meaning. The listener or the reader becomes unaware of what the chair is, what the plate is and what the cup is. If it were satisfactory for it just to be mentioned, then he would have known it properly.

如果不对它进行哲学化的思辨，人们本来就能按其本来面目认识它。因此，使它变得模糊的正是思考或哲学化的思辨。所以，有必要去除这种哲学化的思辨。这既适用于物质之物，也适用于非物质之物。如果提到“风险”时只是说出它的名称，人们本就能知道它是什么。然而，如果把它哲学化为一种经过计算或研究的冒险，或者一种鲁莽的冒险，它就不会成为一种为人所知的冒险，反而会变成一项计划。与此类似的还有“自发性”、“理智的运用”、“智力”等术语。这些词汇解释和哲学化得越多，就越变得模糊。因此，只有把哲学化从它们身上剥离，或者把思考从它们身上剥离，模糊性才会被消除。在这一语境中，思考之所以有害，只是因为它被泛化，被扩展到包括一切事物，甚至包括那些自动发生的事情。因此，对自动发生之事进行思考或哲学化，正是伤害思考的原因。此外，把思考纳入一切事物，使它也涵盖了自发性。换言之，这造成了缓慢的思考，而自发性需要的是迅速的思考。然而，缓慢的思考、研究与审视十分普遍。因此，人们习惯于此，并把兴趣集中于此，使它成为必须存在的不可或缺的基础。于是，缓慢的思考变成了常态与基础，人们的喜好也都集中于此。

Had he not philosophised it, he would have known it as it is. So what made it vague is the thinking or philosophising. Therefore, it is necessary to remove this philosophising. This applies to the material and immaterial things. If mentioning the ‘risk’ were confined to saying its name only, it would have been known what it was. However, if it were philosophised as a calculated or studied venture, or as a reckless venture, it would not become a known venture; it would rather change to become a plan. Similar to this are the terms spontaniety, use of intellect, intelligence and the like. The more these words are explained and philosophised, the more vague they become. Therefore, vagueness is only removed from them when philosophising is separated from them, or thinking is separated from them. The harm in thinking, in this context, only came from its generalisation and making it include everything, even the automatic matters. Therefore, thinking in the automatic matters or philosophising them is what harmed thinking. Moreover, the inclusion of thinking in everything made it include spontaniety. In other words it created slow thinking, whilst spontaniety requires quick thinking. However, slow thinking, study and scrutiny are prevalent. Therefore, habituation to it and focusing the taste on it made it the indispensable basis that must exist. Thus, slow thinking became the norm and the basis and the tastes were focussed on it.

因此，任何事情都必须经过研究和考察，这一点变得十分必要。于是，便没有了速度的位置，也不存在不经研究或不经考察的余地。由此，自发性消失了。基于这种错误的观点，一切都需要研究和考察，所以自发性既不会产生，也不应当存在。

As such, it became necessary for everything to have study and examination. Thus, there was no place for speed or for the absence of study or the absence of examination. Accordingly, spontaniety disappeared. From this incorrect view, everything needs study and examination, thus spontaniety does not arise nor should it exist.

这是因为它意味着不经研究和审查的思考，而这件事逐渐被拒斥和反对。自发性在他们的心目中受到了玷污。人们认定它不应存在，也不应有人以此为特征。因此，自发性遭到厌恶，相应地变得不存在，或被视为不应存在的错误。于是，西方的入侵制造了这一问题。问题不在于思考，而在于思考所导致的危害。因此，问题变成了思考的危害，而解决这一问题的办法是消除这种危害。那么现在产生的问题是：如何才能从思考中消除这种危害？思考是存在的，它是自然的，所以它本身不是问题。

This is because it means thinking without study or examination, a matter that became rejected and disapproved of. Spontaniety became tarnished in their minds. It was deemed that it should not exist and nobody should be characterised with it. Therefore, spontaniety became detested and accordingly non-existent or viewed as incorrect to exist. Thus, the western invasion created this problem. It is not thinking; it is rather what results from thinking that is of harm. Thus, the problem became the harm of thinking and the solution to this problem is to remove this harm. Thus, the question that arises now is: How can one remove this harm from thinking? Thinking exists, it is natural and so it is not the problem.

问题在于：如何消除思想中的这种危害？答案是，人们首先必须明白，西方是敌人，它的一切思想都值得怀疑。因此，首先应当对它的一切思想保持怀疑，任何人都不应采纳它的任何思想，除非经过研究和考察：它是什么？它的目的是什么？它被提出的意图又是什么？由此，对来自西方的一切事物保持怀疑，是根本所在；这一点必须牢固确立。除非对西方及其输出的一切事物，尤其是思想，建立起怀疑，否则我们必将继续被这种思想所奴役，必将不断落入它的圈套。因此，人们应当采取的第一步，就是怀疑西方，对它向我们输出的一切保持戒心，即使它是为自己而输出的，因为它可能为了欺骗我们而不惜牺牲自身。欺骗是西方的根基，即便它也欺骗了自己的民众和家人，因为它把欺骗当作最强大的武器。因此，对它以及它所输出的一切保持怀疑，是基础和根源；这应当在伊斯兰之地和穆斯林之中占据主导。

The problem is rather: How can one remove this harm from thinking? The answer to that is that one has to know, before anything else, that the West is an enemy, that there is doubt in all of its thoughts. Therefore, first of all, one must have scepticism regarding all of its thoughts, so no one should not adopt any thought from it except after study and research: What is it? What is the aim of it? What is the purpose of presenting it? Thus, scepticism about everything that came from the West is the basis; this must be established firmly. Unless scepticism towards the West is established, in everything it exports, particularly the thoughts, then we will certainly continue to be captives to this thinking and we will definitely continue to fall victim to it and to its traps. Therefore, the first step one should take is to suspect the West and have doubt in everything it issues to us, even if it issues that for itself, because it might sacrifice itself for the sake of deceiving us. Deception is the West’s basis, even if it deceived its own people and family, for it depends on deception as its strongest weapon. Therefore, scepticism towards it and in everything it issues is the basis and origin; this is what should prevail in the lands of Islam or amongst Muslims.

接着这种怀疑，便是第二件事，或第二个步骤，即思考，或者说去除思考中的危害。这是因为西方将思考的方式带入了其欺骗性的思想之中。对西方所带来的东西保持怀疑之后，还应当对它催促我们去思考、并使思考变得全面的做法保持怀疑。因此，我们必须对这种鼓励思考的主张心存疑虑。既然思考是人天生固有的本能，为何它还要不断催促我们去思考呢？这种鼓励背后必有其目的。所以必须找出它的目的和宗旨，必须了解它，并警惕它所带来的后果。鼓励思考的目的，在于将思考神圣化，使其成为一种终极目标，并将其与情感和感受剥离开来，或使情感和感受不再发挥作用、不再产生影响。然而事实是，人既有理智，也有情感。因此，人既不仅仅是感性的，也不仅仅是理性的。

After this scepticism comes the second matter or the second step, which is the thinking, or removing the harm from thinking. This is because the way of thinking was brought by the West among its deceptive thoughts. Following the scepticism towards what the West brought, should be scepticism towards its urging of us to think and to make the thinking comprehensive. So, we must have doubt in this encouragement to think. Why does it urge us to think, when thinking is natural and innate in man? They have an aim from this encouragement. So one must find the aim and the objective. One must know it and be wary of its consequences. The encouragement to thinking aims at making thinking sacred, making it a goal and detaching it from sentiment and emotions, or making them not active or effective. This is despite the fact that man has intellect and sentiments. So he is not sentimental only, nor intellectual only.

不过，他确实同时具备这两种特性。然而，行进队伍的领导者应当依靠理智，而非情感。情感是炽热的情绪，不利于领导，况且它燃烧得快，也熄灭得快。因此，人既有理智，也有情感；领导权应当交给理智，而不是交给情感。到了这一步，我们便明白了这种鼓励思考之举的目的，并促使它实现其目标。与此同时，我们不会抛弃情感和情绪，而是保留它们。

Rather he has both of these attributes. However, the leader of the march should have the intellect and not the sentiment. The sentiments are blazing emotions, so they are not good for leadership; besides they burn quickly and die down quickly. Thus, man has intellect and sentiments; the leadership should be given to the intellect and not to the sentiments. Once we reach this point we comprehend the aim of this encouragement to thinking and we cause it to fail in achieving its aim. At the same time we would not discard the sentiments and the emotions; we rather keep them.

然而,我们会将它们用在其应当所在、恰当之处,即让它们始终受理智的引导。这样一来,就消除了第一种危害,即其对思考的鼓动所造成的危害。通过这种消除,理智的神圣性也就不再被剥夺;也就不会再使理智成为唯一存在的事物,即使情感与理智并存,而情感仍受理智引导。如此,西方所要确立的、将情感从理智中剥离出去的做法,及其所带来的危害,也就都被消除了。随后,人们便可以以理智的方式去接纳其对思考的鼓动,使思考得以存在,并以思考原本应有的自然形态而存在。另一个问题则来自于其对思考的鼓动,以及将此当作一项普遍原则的做法。

However, we would use them in their right place, where they should be and where they fit. That is, they should remain directed by the intellect. Thus, one would have removed the first harm caused by its encouragement to thinking. By this removal, the sacredness of the intellect will be removed; making it the only matter that exists will also be removed if the sentiments exist beside it, even if they were directed by it. Thus, the intellectual divestment of sentiments that the West wants to establish would have been removed, together with harm it causes. Then one would take its encouragement to think in an intellectual way, to make the thinking exist, but in the natural form for which it exists. Another issue arises from its encouragement to think and making this a comprehensive principle.

意思是对一切都要思考、研究并审视。这意味着对一切都慢慢思考。这会导致放弃快速思考，进而放弃即兴与随机应变。于是我们习惯于慢速思考，忽视甚至轻视快速思考。慢速思考因此成为判断思维是否有效的标准。再加上信念与重复，过了一段时间，这便会消除即兴与机敏，从而否定其作用。我们就这样沦为慢速思考的俘虏；敌人会趁我们毫无防备时发现我们，我们则变成盲目的愚人，任其摆布，始终受其控制。快速出现的问题我们将无法解决；稍纵即逝的机会也会在我们来不及迅速抓住时错失。于是问题会不断增多，机会也会不断丧失。

Meaning to think about everything, study everything and scrutinise everything. This means to think about everything slowly. This leads to the abandonment of quick thinking and consequently the abandonment of spontaniety. We thus become accustomed to slow thinking and ignore or despise quick thinking. Slow thinking thus becomes the standard for the validity of thinking. Together with conviction and repetition, this, after some time, abolishes spontaniety and consequently negates its role. We thus fall captive to slow thinking; our enemy will find us unaware and we become blind fools before its hands and remain under its control. Quick problems will then take place while we can’t solve them; the fleeting opportunities will be missed, without being seized quickly. So the problems will multiply and opportunities will be lost.

关于思维被泛化，除了它会消除自发性之外，它还使自动的思维或自动的哲学成为讨论的对象，实际上使它们成为哲学和思维的课题。于是，那些模糊不清的事物的含混性增加了，而清楚明白的事物反而变得模糊了。因此，我们将无法从最简单的事物中获益，即那些自动的事物，也就是物质层面中清楚明白的事物，如椅子、杯子和盘子；或抽象层面中的事物，如自发性、智力的运用以及智力本身。如果一个人无法从这些自动的事物中获益——它们是最简单的事物，也是最容易运用的事物——那么他就会成为一个存在与工作都毫无价值的人。

As regards thinking being generalised, beside its removal of spontaniety, it makes the automatic thinking or the automatic philosophy subject for discussion, it in fact makes them a subject for philosophy and thinking. Thus, the vagueness of the ambiguous matters is increased and the clear and obvious matters become vague. Accordingly, we would not be able to benefit from the most simple of matters, which are the automatic matters, i.e. the clear matters, like the chair, the cup and the plate in the material issues; or like spontaniety, the use of intelligence and intelligence in the abstract issues. If the person can’t benefit from the automatic matters, which are among the simplest issues, or which are the most easy to utilize, then he will become a person whose presence and work are of no value.

因此，问题不在于思考本身，而在于去除思考中的伤害。这需要使思考成为一种正常的思维过程：当事情需要快速反应时，例如自发性的反应，思考便加快；当事情需要慢下来时，例如理智的含义和思考本身的含义，思考便放慢。这包括一切需要通过思考才能变得清楚的事物，例如安拉的存在和公正的存在。然而，它不包括那些不需要思考和思索的事物，例如椅子、盘子和杯子这类自动化的事物，以及智力、理智的运用和自发性，以及其他类似的事物。因此，问题只在于去除思考中的伤害，此外别无其他。

Therefore, the problem is not in thinking; it is rather in removing the harm from thinking. This is achieved by making it a normal thinking process; where it speeds up when the matter requires speed, like spontaniety, and it slows down when the matter needs slowness, like the meaning of intellect and the meaning of thinking itself. This includes everything that needs thought in order to become clear, like the existence of Allah and the existence of justice. However, it does not include that which does not need thought and thinking, like the automatic matters such as the chair, plate and cup, the intelligence, using of intellect and spontaniety, beside other matters. Thus, the problem is only the removing of harm from thinking and nothing else.