Ainihin abin da wannan hanya ta ƙunsa shi ne gabatar da labarai da wa'azi game da mutanen Musulunci. Ta dogara ne akan hanyar motsa rai, ba akan tsarin tunani ba, domin ta tura mutum ya aikata abu.
The essence of this method entails bringing stories and preaching Islamic personalities. It depends on the emotional approach and not the thinking process in order to push a person to function.
Saboda wannan hanya ta gane cewa motsin rai, ta yanayinta, na iya fita daga iko, sai ta dogara da tsara mutum ta wata hanya ta musamman. Mutumin da ya koyi Musulunci ta wannan hanya zai fara koyon cewa ladabi da biyayya ga shaikhai da masu-hukunci wani bangare ne na Musulunci.
Because this approach realizes that emotions by their intrinsic nature can get out of control, it depends on programming the individual in a specific way. The individual who acquires Islam through this method will start learning that discipline and obedience towards the shaykhs and the mas’ooleen is a part of Islam.
Wannan hanya tana da sabon salo sosai, domin an samo ta ne sakamakon ilimomin da suka dogara da ilimin halayyar dan Adam, wadanda suka zo tare da fannoni irin su ilimin halayyar dan Adam (psychology), ilimin zamantakewa (sociology) da ilimin koyarwa (education). Wannan hanya ba ta dauki mutum, rayuwa da duniya a matsayin abin tunani da bincike ba, sai dai ta sanya ran dan Adam da ci gabanta a matsayin manufa ta karshe. Iyakar tunani da bincike tana takaituwa ne ga ran mutum daya, ta hanyar karfafa kyawawan halayensa da kuma magance munanansu. Haka kuma, tana hada irin wadannan mutane da mas'ooleen da shaykhai ta hanyar zuciya, kamar yadda mutum yake hade da ubansa ko likitansa na hankali. Sakamakon haka, wadanda suka karbi Musulunci ta wannan hanya sukan dankwafa kansu ga wasu mutane da suke ganin tsarkakakku ne, suna bin su a matsayin misali ba tare da yin tunani ba.
This method is, relatively speaking, a new method because it was influenced by the psychologicalbased sciences that came with disciplines such as psychology, sociology, and education. This approach does not regard man, life and the universe as the subject of thinking and research but instead places the human psyche and its development as the ultimate objective. The scope of thinking and research remains restricted to the psyche of the individual through promoting its positive aspects and treating its negative aspects. Also, it connects such individuals with the mas’ooleen and the shaykhs emotionally in the same manner that a person is connected with his father or therapist. As a result, those who acquired Islam in this way are attached to certain personalities whom they regard as holy and follow as examples without any thinking.
Irin wannan tsari ba ya haifar da masana, masu tunani, ko mujtahidai, kuma ba ya ma da'awar cewa yana haifarwa. Ana iya amfani da shi wajen mu'amala da yara ƙanana, ko da waɗanda ba sa tunani, saboda haka suna jiran waɗanda za su yi tunani a madadinsu, su kuma 'yantar da su daga nauyin tunani. Haka nan wannan hanya na iya shafar waɗanda ba sa tunani kuma suke neman ƙungiya ko kabila da za su haɗu da ita domin jin daɗin yanayin zamantakewa da ayyukan da wannan ƙungiya ko kabila take bayarwa, kamar abota, ziyara, da ayyukan gama-gari da suka haɗa da ibada, tafiye-tafiye, da wasanni. Saboda haka, wannan hanya ba za ta iya fara farfaɗowar Ummah ba, kuma ba za ta iya samar wa Ummah tunanin da wayewar da ake buƙata domin irin wannan farfaɗowa ba.
Such a method does not produce intellectuals, thinkers, or mujtahids, nor does it claim to produce them. It could be used in dealing with the young children or with those who do not think and therefore look forward to those who would think on their behalf and relieve them of the burden of thinking. This approach could also apply to those who do not think and are seeking a group of people to associate with in order to enjoy the social environment and activities that this group or tribe provides them, such as friendship, visits, and collective activities involving ibadat, trips, and sports. Therefore, this method cannot initiate the revival of the Ummah, nor can it provide the Ummah with the thought and the awareness needed for such a revival.