Hanyoyi da tsare-tsare daban-daban da aka ambata duk suna siffanta tunanin Musulmi a yau.

The different approaches and methods mentioned all characterize the thinking of Muslims today.

Duk da cewa ba a samun waɗannan halaye a cikin kowane Musulmi ba, dukkansu suna nan a cikin al'ummar Musulunci, sai dai a matakai daban-daban. Waɗannan hanyoyi marasa kyau na iya zama ɗaya daga cikin dalilai da yawa da suka haifar da koma-bayan ilimi, kuma su ma sakamakon wannan koma-bayan ne. Saboda haka, ba abin mamaki ba ne ganin halin da al'ummar Musulunci take ciki a yau da rashin kula da ilimi. Al'ummar ta fada cikin wani hali har yawan littattafan da ake bugawa a Isra'ila ya zarce yawan waɗanda ake bugawa a dukkan ƙasashen Larabawa haɗe. Kuma ingancin mafi yawan abin da ake bugawa a duniyar Larabawa bai wuce kwafin al'adun Yammacin Duniya ba a fannonin fasaha, adabi, siyasa, tattalin arziki, da sauran ilimomi. Haka abin yake a batun karatu. Adadin masu karatu a ƙasashen Musulmi kadan ne idan aka kwatanta da sauran al'ummomi. Waɗanda kuma suke karatu, sukan takaita karatunsu ga manhajar makaranta ko jaridu da mujallu na jama'a, ko littattafan da ke gabatar da al'amura cikin salon motsin rai.

While they may not exist in each and every Muslim, all of these characteristics exist in the Ummah at different levels. These incorrect approaches could be one of many reasons that led to the intellectual decline in addition to being a product of the intellectual decline. Thus, it is not surprising to see the state of the Ummah today and its intellectual apathy. The Ummah has devolved to such a level that the total amount of literature published in Israel exceeds the amount that is published in all the Arab countries combined. And the quality of most of what is published in the Arab world amounts to no more than copying the Western culture in arts, literature, politics, economy, and other disciplines. The same applies to the amount of reading. The percentage of those who read in the Muslim countries is very little compared to other nations. And those who do read restrict their reading to the curriculum or popular newspapers and magazines, or to books that present issues in an emotional way.

Wannan halin da ake ciki ya kai ga rashin tunanin Musulunci a cikin al'ummar Musulmi. Duk da cewa wasu daidaikun mutane na iya mallakar tunanin Musulunci mai kyau, al'ummar Musulmi a matsayinta na jiki guda ba ta da wannan hanyar tunani, kuma rashinta ya haifar da abubuwa biyu:

This state of affairs has culminated in the absence of Islamic thinking in the Ummah. While some individuals may possess correct Islamic thinking, the Ummah as an entity lacks this method of thinking, the absence of which has resulted in two outcomes:

Duk al'ummar da ke ci gaba wadda ta karɓi akidarta ta hanyar hankali, za ta samar da wayewar kai ta jama'a, ma'ana, ra'ayin jama'a game da manyan al'amura da matsaloli zai zama guda ɗaya. Wannan wayewar kai ta jama'a guda ɗaya tana bayyana ne idan ra'ayi game da mutum, rayuwa, da duniya ya dace da juna, kuma an gina shi a kan wani imani mai tushe wanda aka cimma ta hanyar hankali.

Any progressing nation which adopts its ideology in an intellectual way will form a public awareness, which means that the public’s outlook towards the major issues and problems will be unified. This unified public awareness materializes when the point of view towards man, life, and the universe, is consistent and is built upon a fundamental conviction that is arrived at intellectually.

Idan babu irin wannan wayewar kan jama'a ko kuma matsaya guda ɗaya game da rayuwa, Ummah za ta rasa haɗin kanta na tunani, kuma a sakamakon haka, za ta faɗa ƙarƙashin tasirin tunani da motsin zuciya masu karo da juna da yawa.

Without such public awareness or a unified outlook toward life, the Ummah will lose its intellectual unity, and, as a result, will come under the influence of many conflicting thoughts and emotions.

Ko da an gabatar da mutum ɗaya ko batu ɗaya, fahimtar mutane game da shi za ta bambanta, kuma ƙoƙarin da ake yi don magance wannan batu zai warwatse. Saboda haka, duk abin da wata ƙungiya za ta gina ko ta cim ma, aikin wata ƙungiya na iya lalata shi. A ƙarshe, ƙiyayya za ta yaɗu, kuma hakan zai narkar da duk wani yunƙuri na kafa wata ƙungiya guda ɗaya. Allah (SWT) ya yi wa Musulmi gargaɗi game da irin wannan rikici lokacin da Ya ce:

Even when presented with one case or issue, its perception will vary, and the efforts to deal with this case will be scattered. Thus, what any group may build or achieve may be destroyed by the function of another group. At the end, animosity will spread, which will dissolve any attempt to establish a unified entity. Allah (swt) warned the Muslims about such a dispute when He said:

"Kuma ku bi Allah da Manzonsa, kada ku yi jayayya (da juna) don kada ku karaya, ƙarfinku ya tafi, kuma ku yi haƙuri. Lalle ne, Allah yana tare da masu haƙuri." [TMQ 8:46] Haka kuma, Allah (SWT) ya bayyana cewa haɗin kan ra'ayi wanda ke haɗa zukata na ɗaya daga cikin manyan falalar da Allah ya yi wa Musulmi.

"And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength departs, and be patient. Surely, Allah is with those who are patient." [TMQ 8:46] Furthermore, Allah (swt) states that the unity of the Fikr that unifies the hearts is one of the greatest favors that Allah gave to the Muslims:

Nahda shi ne ci gaba na hankali, domin tunani ne yake ƙayyade hangen nesa game da rayuwa, kuma wannan tushe ne zai zama ginshiƙin halayen mutum a wannan rayuwa. Idan wannan tunani na asali ya ɓace, al'umma za ta yi koma baya. Saboda haka, farfaɗowa ba tana nufin abubuwan zahiri ko yanayi ba, a'a tana nufin mutum da halayensa da yanayin halittarsa. Idan wannan farfaɗowa ta hankali ta faru, za ta haifar da ci gaban zahiri a fannoni kamar masana'antu, kimiyya da fasaha. Kasancewar ci gaban zahiri kawai ba lallai ba ne alama ce ta ci gaban hankali.

The Nahda is the intellectual progress because the thought is what defines the point of view toward life, and this basis will serve as the foundation for man’s behavior in this life. In the absence of this fundamental thought, the Ummah will decline. Thus, the revival does not refer to the material objects or the circumstances but refers to the human being, his behavior, and his nature. Once this intellectual revival occurs, it will result in material progress in areas such as industry, science, and technology. The mere existence of such material progress is not necessarily an indication of the intellectual progress.

Ma'anar farkawar da ke tattare da wannan jin ba jin jiki ko na abu ba ne kamar radadin da mutum yake ji idan ya samu rauni a jikinsa, sai dai jin hankali ne irin na radadin da Musulmi yake ji idan ya ga wani mutum yana aikata haramun. Ɗan adam yana nuna nau'o'i uku na ji ko abin ji: jin jiki ko na abu wanda abubuwan waje kamar wuta ke haifarwa; jin ɗabi'a wanda ke fitowa daga ɗaya daga cikin sha'awoyi ko buƙatun jiki kamar jin yunwa ko sha'awar jima'i; da kuma jin hankali kamar fahimtar munanan sakamakon Kufuri. Yayin da nau'i biyu na farko suke tattare da dabbobi zuwa wani mataki tsakanin ɗan adam da dabba, nau'i na uku yana cikin ɗan adam kaɗai, kuma abin mafi muhimmanci shi ne yana nuna farkawar hankali.

The feeling associated with the revival is not a physical or material feeling like the pain that a person feels when afflicted with a physical injury, but an intellectual feeling akin to the pain which a Muslim feels when he sees a person committing a haram. The human being manifests three type of sensation or feeling: the physical or material sensation caused by external factors such as fire; the instinctive sensation that results from one of the instincts or organic needs such as the sensation of hunger or sexual desire; and the intellectual sensation such as feeling of the grave consequences of Kufr. While the first two types are common to some degree between the human being and the animal, the third type exists only in the human being and, more importantly, is a manifestation of the intellectual revival.

Mutum ba a haife shi da wannan jin hankali na hankali ba, sai dai yana samunsa ta hanyar karɓar takamaiman tunani game da mutum, rayuwa da duniya, bisa cikakken yarda ta hankali. Yadda wannan yarda ta fi shiga cikin mutum, haka mutumin zai gina tunani mai alaƙa da rayuwa, wanda a hankali zai ƙara tabbata har ya zama ra'ayoyi a gare shi. Irin wannan mutum zai ga gaskiyar waɗannan ra'ayoyi da kuma alaƙarsu da tunanin asali, kuma jin hankalin yana fitowa daga wannan tsari.