Tare da bayyanar matsaloli masu yawa waɗanda suka samo asali daga rashin tunanin Musulunci, wasu daga cikin al'ummar Musulmi sun yi ƙoƙarin tsara hanyar farfaɗowa. Duk wani yunƙuri na farfaɗo da al'ummar Musulmi ba zai yi nasara ba sai an sake gina tunanin Musulunci a tsakanin Musulmi. Idan ba a da cikakken hoto na abin da tunanin Musulunci ya ƙunsa ba, farfaɗo da Musulmai zai zama abin da ba zai yi nasara ba, kuma zai maimaita kuskuren yunƙurin da suka gabata waɗanda suka gaza. Saboda haka, fahimtar waɗannan halaye na musamman yana da muhimmanci ga tsarin farfaɗowa, domin a kiyaye farfaɗowar daga motsin rai, martani, da abubuwan da suka haifar da koma baya. Bayan bayani kan abubuwan da suka haifar da lalacewar tunanin Musulunci, ya zama wajibi a ambaci wasu halaye na musamman na tunanin Musulunci. Ana iya fahimtar waɗannan halaye ta hanyar nazarin wahayi, wanda ke bayyana tushen al'adun Musulunci, da kuma nazarin yadda Sahabbai suka magance matsalolin da suka fuskanta. Ga wasu daga cikin waɗannan halaye:

With the emergence of the many problems that resulted from the absence of the Islamic way of thinking, some members of the Muslim Ummah attempted to define the course of revival. Any attempt to revive the Muslim Ummah cannot succeed without reconstructing the Islamic way of thinking among the Muslims. Without a clear picture of what the Islamic way of thinking consists of, reviving the Muslims would be doomed to failure and would repeat the same mistakes of past attempts which failed. Thus, fully comprehending these unique characteristics is vital to the revival process in order to keep the revival detached from the emotions, reactions, and factors that precipitated the decline. After addressing the factors and causes that resulted in corrupting the Islamic way of thinking, it is necessary to mention some distinguishing characteristics of the Islamic way of thinking. These characteristics can be deduced by examining the wahi, which defines the source of the Islamic culture, and by studying how the Sahabah dealt with the issues that faced them. Following are some of these characteristics:

Manufoflin tunanin Musulunci shi ne kaiwa ga gaskiya, wanda hakan ya wajaba a yi imani da cewa akwai gaskiya da karya, da daidai da kuskure a matsayin al'amura masu cikakkiyar ma'ana, ba masu dangantaka ba.

The objective of the Islamic way of thinking is to reach the truth, which necessitates believing in the existence of truth and falsehood and in the correct and incorrect as absolute, and not relative, facts.

Mafi muhimmanci a cikin wannan rayuwa shi ne cewa ta ƙunshi gaskiya ba ruɗi ba. Duk wani bincike ko tunani mai nazari da tsanani dole ne ya amince da gaskiyar da ba za a iya musantawa ba, wato cewa akwai gaskiyar da ba ta canzawa; in ba haka ba, irin wannan bincike zai koma zuwa labarai marasa tushe da hasashe waɗanda ba za su iya gina wani ra'ayi mai dorewa ba. Saboda haka, kowane bincike, nazari ko tunani ba zai zama mara manufa ko na nishaɗi ba; duk wani irin wannan bincike zai zama banza kuma ba zai haifar da wani ra'ayi mai amfani ba, sai dai tunani na zahiri da falsafa marar tushe.

The most distinguishing feature of this life is that it consists of facts and not illusions. Any objective and serious study or thought must acknowledge the undeniable fact that absolute realities exist; otherwise, such a study would degenerate into fanciful storytelling and speculation that cannot construct any sustainable concepts. With this in mind, any research, study, or thinking cannot be devoid of purpose or for entertainment; any such study or research would be in vain and would bear no productive concepts aside from superficial thoughts and abstract philosophies.

Dole ne a ce burin kowane bincike ko nazari shi ne neman gaskiya kawai, kuma da zarar an kai ga gaskiya aka tabbatar da ita sosai, Musulmi su bi ta kuma su karɓe ta a matsayin wani ɓangare na tunaninsu.

Reaching the truth must be the sole motive behind any study or research, and once the truth is reached and is proven conclusively, Muslims must abide by it and adopt it as part of their thinking.

Bai kamata a ba wa ra'ayoyin da al'ada ta jama'a ba, ko kuma duk wani asara ko riba da za ta iya biyo bayan riko da gaskiya, kowane kulawa ba. Dole ne a karɓi gaskiya bisa ga cancantarta kawai. Duk wanda ya fahimci gaskiya kuma ya kasa bin ta, ya zaɓi ya zama munafiki da son ransa, kuma ya yaudari kansa, wanda hakan ya isa ya sanya irin wannan mutum cikin jahilai.

No attention should be given to the opinions and traditions of the masses, or to any cost or benefit that may be associated with adhering to the truth. The truth must be accepted only based on its merits. Anyone who realizes the truth and failed to abide by it has willingly labeled himself a hypocrite and has cheated and deceived himself, which suffices to classify such a person as ignorant.

Mutane suna fuskantar matsaloli da dama a rayuwarsu ta yau da kullum, tun daga na siyasa da tattalin arziki har zuwa na ilimi da al'adu. Domin su ci gaba da rayuwa a cikin wannan yawan matsalolin, dole ne mutum ya samar ko ya karɓi wasu ra'ayoyi da tunani game da wadannan matsalolin, kuma wannan karɓa zai zama tushen bin wata hanya ta musamman wajen magance ko warware wadannan matsalolin.

Human being encounter many issues in their daily lives, ranging from political and economic to intellectual and cultural. In order to proceed through life with its myriad of issues, the human being must develop or adopt certain opinions and thoughts related to these issues, and this adoption will serve as the basis for pursuing a specific course of action in addressing or resolving these issues.

Ra'ayi ko tunanin da yake daidai kuma mafi gaskiya babu shakka zai kai ga mafi inganci a hanyar warware matsala. Kuma daidaito ko gaskiyar kowane tunani ko ra'ayi zai dogara ne kawai akan karfin hujja da take goyon bayansa. Saboda haka, babu wata fahimta, ra'ayi, doka ko tunani da za a karba ba tare da dalilinsa (hujja) ba. Tsarin karbar ra'ayoyi ko tunani bai kamata a yi shi saboda sauki ko sha'awa ba (ko dai da ra'ayin kansa ko da mai dauke da shi). Babu wanda ya kamata ya karbi wani tunani ko ra'ayi bisa riba ta kansa, motsin rai, martani, ko koyi da wasu. A karshe, dalili shi ne ma'aunin kadai da ake amfani da shi wajen tantance wane ra'ayi ne daidai.

The most accurate and correct opinion or thought will doubtless lead to the most effective course of action in resolving an issue. And the accuracy or correctness of any thought or opinion will depend solely upon the strength of evidence that supports the thought or opinion. Therefore, no idea, opinion, rule or thought should be taken without its daleel (evidence). The process of adopting opinions or thoughts should not be done out of convenience or fascination (either with the opinion itself or with the one who carries it). No one should adopt any thought or opinion on the basis of personal benefit, emotion, reaction, or imitation. Ultimately, the daleel is the sole criterion for determining which opinion is correct.

Dalilin sanya hujja a matsayin tushe kawai wajen karɓar kowane tunani, aiki, ra'ayi ko hukunci shi ne cewa Musulmai za a riƙe su da alhakin ayyukansu idan sun haɗu da Allah (SWT). Wannan hisabi zai gudana ne a kan tushen mutum ɗaya-ɗaya, inda za a tambayi kowa game da ayyukansa kawai. Iyaye, 'yan'uwa, iyali, abokai, malamai, shugabanni, mas'ools, gwamnati, ƙasa, ko amfanin kai da son zuciya, ba za su amfani kowane mutum a Ranar Alkiyama ba.

The reason for placing the evidence as the sole basis for adopting any thought, action, opinion, or rule, is that Muslims will be held accountable for their actions when they face Allah (swt). This accountability will proceed on an individualistic basis in which everyone will be asked about only his or her actions. Parents, siblings, family, friends, shaykhs, leaders, mas'ools, government, country, or personal benefits and desires, will not avail any individual on the Day of Judgment.