A ƙarshe, Musulunci ba tarin dokoki ba ne da kuma tsayayyen jerin "abin da za a yi da abin da ba za a yi ba" da za a ɗora wa mutane da ƙarfi ba tare da zurfin fahimta ba. Musulunci ba bayanai ne na ka'ida da za a haddace su ko a maimaita su kamar labaran lokacin kwanciya barci ba. Musulunci ba tsarin ruhaniya ba ne da ke tsara dangantakarmu da al'amuran ɓoye kawai, amma ba shi da murya a cikin al'amuran rayuwa. Musulunci tsari ne cikakke da aka gina a kan akida ta hankali wadda ke kafa imani tabbatacce, wanda ya dace da yanayin ɗan Adam. Musulunci yana tsara imanin mutum, da halayensa, da tunaninsa, ta hanya mai rai da motsi. Yayin da Musulmi ke karatun Musulunci, dole ne ya karanta shi cikin zurfi da kirkira, wanda zai haifar da ƙarfi mai motsawa da zai tura su yin tunani sosai da kuma godiya ga girman Allah, kuma a ƙarshe ya ƙarfafa su su bi umarnin da Shi ya tsara.

In conclusion, Islam is not a collection of rules and a rigid set of "do's and don't's" to be imposed upon the people by force without any deep understanding. Islam is not theoretical information to be memorized or rehearsed as bedtime stories. Islam is not a spiritual system that shapes our relationships with metaphysics but has no voice in the life affairs. Islam is a comprehensive system built upon a rational doctrine that establishes a conclusive belief which agrees with the nature of the human being. Islam shapes the individual's belief, in addition to his behavior and thinking, in a dynamic way. While Muslims study Islam, they must study it in a very profound and creative way that will produce a dynamic force which will push them to think more and appreciate Allah's greatness, and ultimately encourage them to comply with the order that He fashioned.

Ƙoƙari da yawa sun bayyana don canza halin da Musulmi suke ciki a cikin shekaru ɗari biyu da suka wuce. Ko da yake waɗannan ƙoƙari sun bar wani tasiri a tunanin Musulmi, sun kasa cimma farfaɗowa cikakkiya. Babu ɗayan waɗannan ƙoƙari da yake da tushen hankali wanda aka tsara don farfaɗo da tunanin Musulmi bisa ga Musulunci. Sun kasance ko dai hayaniyar motsin rai da ta tayar da jin daɗin Musulmi na ɗan lokaci kafin ta watse, ba tare da ta yi tasiri mai zurfi a fannin hankali ba, ko kuma sun mayar da hankali kawai kan biyayya ga wasu hukunce-hukuncen Shari'a, har ma hanyar da aka gabatar da hukunce-hukuncen ba daidai ba ce. Misali bayyananne na irin wannan ƙoƙari shi ne batun sutturar mace. Sau da yawa ana ɗaukar sutturar mace a matsayin babbar matsalar al'ummar Musulmi, alhali kuwa alama ce kawai daga cikin alamomi da dama. Bugu da ƙari, sutturar mace wani ɓangare ne na tsarin zamantakewar Musulunci, wanda ke da tushe ga wasu ginshiƙai na asali da Musulunci ya tabbatar game da kallon namiji da mace a cikin al'umma, yanayin namiji da mace, da yanayi da manufar dangantakarsu da juna. Duk da haka, sau da yawa ana tattauna batun sutturar mace ba tare da alaƙa da waɗannan ginshiƙai masu zurfi ba.

Many attempts emerged to change the situation of Muslims in the last two centuries. Although these attempts left some impact in the thinking of Muslims, they failed to achieve a comprehensive revival. None of these attempts had an intellectual basis geared towards reviving the thinking of Muslims according to Islam. They were either emotional spouts that rallied the feelings of the Muslims temporarily before diffusing but failed to exert a profound intellectual impact, or they focused on the mere compliance to some Sharii rules, and even the way the rules were addressed was incorrect. A vivid example of such an attempt was in the issue of the woman's dress code. The woman's dress code is often addressed as the central problem of the Muslim Ummah, while it is only a symptom among many other symptoms. Furthermore, the woman's dress code is part of the social system of Islam, which is rooted in certain fundamental concepts that Islam addresses regarding the outlook towards man and woman in the society, the nature of man and woman, and the nature and purpose of their relationship to one another. However, oftentimes the issue of woman's dress is discussed in isolation of any profound concepts.

A ƙarshe, duk waɗannan ƙoƙarin sun kasa magance tunanin Musulmi, duk da cewa tunani na ɗaya daga cikin manyan halaye da suka bambanta mutum. Ko da ƙoƙarin mayar da Musulmi zuwa hanyar Salaf bai samu nasara ba fiye da sauran ƙoƙarin. Irin waɗannan ƙoƙari sun kasa fahimtar hanyar Salaf Salih a fannin tunani. Wannan tafiya ta takaita kanta ga 'ya'yan itatuwan wannan hanyar tunani ta hanyar koyi da Salaf, tana mance da cewa Salaf kansu (Allah ya yarda da su) sun yi Allah-wadai da koyi makaho. Sakamakon haka, waɗannan tafiye-tafiye sun takaita kansu ga batutuwan da Salaf suka tattauna, ba tare da wata alaƙa da rayuwar yau ba.

In the end, all of these attempts failed to address the thinking of Muslims, although thinking is one of the most distinguishing characteristics of man. Even the attempts to call Muslims back to the method of the Salaf did not fare any better than the other efforts. Such attempts failed to recognize the method of the Salaf Salih in thinking. This movement restricted itself to the fruits of that thinking method by imitating the Salaf, neglecting the fact that the Salaf themselves (may Allah be pleased with them) condemned imitation. As a result, these movements restricted themselves to issues that were discussed by the Salaf, without any relevance to the current life.

Har ila yau, abin da ya fi ta'azzara a sakamakonsa shi ne tafiyar Modernist. Tun daga farkonta, tafiyar Modernist ba ta kasance daidai ba, domin an haifeta ne a matsayin martani ga tafarkin Traditionalist da na Secular, a matsayin yunkuri na cike gibin da ke tsakaninsu. Yunkurin Modernists ba komai ba ne illa yunkurin sasanta Musulunci da al'adun Yamma, duk da cewa Allah (SWT) ya bayyana a cikin ayoyi da dama cewa babu wurin sulhu tsakanin Musulunci da kowace akida ko al'ada. Kawai burin neman sasanta Musulunci da Yamma wata amincewa ce a boye da al'adun Yammacin Turai a matsayin ma'auni wanda dukkan sauran ra'ayoyi, ciki har da Musulunci, za su koma gare shi.

Even more disastrous in its outcome was the Modernist movement. From its very inception, the Modernist movement was incorrect because it was spawned as a reaction to the Traditionalist and Secular currents as an attempt to bridge the gap between them. The attempts of the Modernists were, in reality, no more than an attempt to reconcile between Islam and Western culture, although Allah (swt) clearly stated in several ayahs that there is no room for conciliation between Islam and any other ideology or culture. The mere objective of trying to reconcile Islam with the West was an implicit recognition of the Western Culture as the reference to which all other points of view, including Islam, would have to refer to.

Saboda haka, motsin Zamani (Modernism) ya rufe bambancin bayyananne tsakanin Musulunci da sauran akidu, ya raunana fahimtar Musulunci a sarari, kuma ya ƙarfafa mamayar al'adu da tunanin Yammacin Duniya a tsakanin Musulmai. A yau, wannan tunanin na Zamani, da ƙungiyoyi da mutanen da suke wakiltar irin wannan tsarin tunani, Yammacin Duniya yana amfani da su wajen dakile Musulmai da kuma tsara tunani da halayen Musulmai bisa tsarin al'adun Yamma.

As a result, the Modernist movement blurred the clear distinction between Islam and other ideologies, diluted the clear understanding of Islam, and strengthened the dominance of Western culture and thought among the Muslims. Today, this Modernist thought, and those groups and individuals who represent such a thought pattern, are used by the West to contain the Muslims and to mold the thinking and behavior of Muslims along the lines of Western culture.

Waɗanda suke neman farfaɗo da al'ummar Musulmi dole ne su fara farfaɗo da hanyar tunani ta Musulunci da hanyar da ake nazarin Musulunci ta cikinta, domin a samar da ingantaccen tunani a tsakanin Musulmi. Ta haka ra'ayoyi da mabambantan fahimta za su zama guda ɗaya, kuma wayewar jama'a za ta ginu yadda ya kamata. Idan aka samu hangen nesa guda ɗaya da wayewar jama'a, al'ummar Musulmi za ta sami tsayayyiyar madogara da tsari da za ta yi hukunci da shi kan dukkan sauran al'amura da ra'ayoyi, wanda zai sa al'ummar ta ƙi duk wani ra'ayi ko kira da aka gabatar wa Musulmi wanda ya saɓa wa mahangar Musulunci a zahiri. Wannan tsari yana buƙatar ci gaba da bai wa al'ummar ingantattun ra'ayoyi cikin salo mai dacewa da sabo wanda ke magana da halin da ake ciki kuma yana tada hankali wajen tunani. Mu'amala dole ne ta gudana a fili, kuma a bar ra'ayoyi su bayyana kansu ba tare da takura ba. Duk wani yunƙuri na hana tattaunawa ko karkatar da hankalin Musulmi daga abin da bai wuce burin rungumar akidar Musulunci da gina ingantaccen tunani ba, ya kamata a ɗauke shi a matsayin hari ga Musulmi da cikas a hanyar farfaɗowa. Ta wannan tattaunawa ta ra'ayoyi, ra'ayoyin da ba daidai ba za su rinka tacewa a hankali, al'ummar kuma za ta mayar da hankali kan ingantattun ra'ayoyi, wanda a ƙarshe zai haifar da ƙarfin hali na ilimi wanda jama'a ke ɗauke da shi. Wannan ƙarfin ilimin kuma zai juye a zahiri ya zama ra'ayi da gwamnati za ta aiwatar, ba tare da wani gibi tsakanin gwamnati da al'ummar ba. Idan Musulmi suka kai wannan matakin, za su kasance cikin matsayin ɗaukar Musulunci a matsayin akida cikakkiya wadda aka gina a kan akida mai hujja ta hankali zuwa ga duniya.

Those who seek the revival for Muslims must first revive the Islamic way of thinking and the method through which Islam must be studied in order to create the correct way of thinking among Muslims. By doing so, the various points of view and outlooks will become unified, and the public awareness will be built in the correct way. With the formation of a unified outlook and public awareness, the Muslim Ummah will have a clear reference and a framework to judge all other issues and ideas, which will cause the Ummah to naturally reject any idea or call presented to the Muslims that contradicts the Islamic point of view. This process necessitates a continuous process of providing the Ummah with the correct ideas in a relevant and dynamic way that addresses the reality and instigates the thinking process. The interaction must proceed in an open manner, and the ideas must be allowed to present themselves unrestricted. Any attempt to censor discussion or divert the attention of the Muslims from anything other than the objective of embracing the Islamic ideology and building the correct way of thinking must be viewed as an attack against the Muslims and an obstacle in the path of revival. Through this discussion of ideas, the incorrect ideas would gradually be filtered out, and the Ummah would concentrate upon the correct ideas, which would eventually give rise to an intellectual momentum carried by the masses. This intellectual momentum would then transform naturally into an idea implemented by the state with no gap between the state and the Ummah. Once the Muslims reach this stage, they will be in a position to carry Islam as a comprehensive ideology built upon a rational Aqeedah to the world.