Hitimisho, Uislamu si mkusanyiko wa kanuni wala seti ngumu ya "mambo ya kufanya na yasiyopaswa kufanywa" yanayolazimishwa kwa watu kwa nguvu bila uelewa wa kina. Uislamu si taarifa za kinadharia za kukaririwa au kurudiarudiwa kama hadithi za usiku. Uislamu si mfumo wa kiroho unaounda uhusiano wetu na mambo ya kimetafizikia lakini usiokuwa na sauti katika mambo ya maisha. Uislamu ni mfumo kamili uliojengwa juu ya itikadi ya kimantiki inayoweka imani thabiti inayolingana na maumbile ya binadamu. Uislamu huunda imani ya mtu, pamoja na tabia yake na fikra zake, kwa namna yenye nguvu na hai. Waislamu wanapojifunza Uislamu, wanapaswa kuusoma kwa undani mkubwa na kwa ubunifu utakaozalisha nguvu hai itakayowasukuma kufikiri zaidi na kuthamini ukuu wa Allah (SWT), na hatimaye kuwahimiza kutii amri aliyoiweka.

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.

Majaribio mengi yameibuka ili kubadilisha hali ya Waislamu katika karne mbili zilizopita. Ingawa majaribio haya yameacha athari fulani katika fikra za Waislamu, yameshindwa kufikia uamsho kamili. Hakuna hata moja ya majaribio haya lililokuwa na msingi wa kiakili uliolenga kufufua fikra za Waislamu kulingana na Uislamu. Yalikuwa ama milipuko ya hisia iliyoamsha hisia za Waislamu kwa muda mfupi kisha ikatoweka bila kuacha athari ya kina ya kiakili, au yalilenga tu utiifu wa baadhi ya hukumu za Sharia, na hata namna hukumu hizo zilivyoshughulikiwa ilikuwa si sahihi. Mfano wazi wa jaribio la aina hii ni katika suala la mavazi ya mwanamke. Mavazi ya mwanamke mara nyingi yanashughulikiwa kama tatizo kuu la Ummah wa Kiislamu, ilhali ni dalili tu miongoni mwa dalili nyingine nyingi. Zaidi ya hayo, mavazi ya mwanamke ni sehemu ya mfumo wa kijamii wa Uislamu, ambao umejengwa juu ya dhana fulani za msingi ambazo Uislamu unazishughulikia kuhusu mtazamo kwa mwanamume na mwanamke katika jamii, asili ya mwanamume na mwanamke, na asili na lengo la uhusiano wao kwa wao. Hata hivyo, mara nyingi suala la mavazi ya mwanamke hujadiliwa bila kuunganishwa na dhana hizo za kina.

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.

Mwishowe, juhudi hizi zote zilishindwa kushughulikia fikra za Waislamu, ingawa fikra ni moja ya sifa zinazomtofautisha zaidi mwanadamu. Hata juhudi za kuwaita Waislamu warudi kwenye mbinu ya Salaf hazikufanikiwa zaidi kuliko juhudi nyingine. Juhudi kama hizo zilishindwa kutambua mbinu ya Salaf Swalih katika kufikiri. Harakati hii ilijizuia kwenye matunda ya mbinu hiyo ya kufikiri kwa kuiga Salaf, huku ikipuuza ukweli kwamba Salaf wenyewe (Allah awe radhi nao) walikemea kuiga bila hoja. Matokeo yake, harakati hizi zilijizuia kwenye masuala yaliyojadiliwa na Salaf, bila kuwa na uhusiano wowote na maisha ya sasa.

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.

Hata zaidi katika matokeo yake ilikuwa harakati ya Umodernist. Tangu mwanzo wake, harakati ya Umodernist ilikuwa si sahihi, kwa kuwa ilizaliwa kama mwitikio dhidi ya mikondo ya Utamaduni na ile ya Kisekula, kama jaribio la kuziba pengo kati yao. Majaribio ya Wamodernist, kwa kweli, hayakuwa zaidi ya jaribio la kupatanisha Uislamu na utamaduni wa Magharibi, ingawa Allah (swt) amesema waziwazi katika aya kadhaa kwamba hakuna nafasi ya maridhiano kati ya Uislamu na itikadi au utamaduni wowote mwingine. Lengo tu la kujaribu kupatanisha Uislamu na Magharibi lilikuwa ni kutambua kwa namna ya kimyakimya utamaduni wa Magharibi kama kigezo ambacho mitazamo yote mingine, ikiwa ni pamoja na Uislamu, ingelazimika kurejelea.

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.

Matokeo yake, harakati ya Usasa (Modernism) ilififisha mpaka wazi kati ya Uislamu na itikadi nyingine, ikapunguza uelewa safi wa Uislamu, na ikaimarisha utawala wa utamaduni na fikra za Magharibi miongoni mwa Waislamu. Leo hii, fikra hizi za Usasa, pamoja na makundi na watu binafsi wanaowakilisha mtindo huo wa fikra, zinatumiwa na Magharibi kuwadhibiti Waislamu na kuunda fikra na mwenendo wa Waislamu kwa mujibu wa utamaduni wa Kimagharibi.

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.

Wale wanaotafuta kufufuliwa kwa Waislamu lazima kwanza wafufue mfumo wa kufikiri wa Kiislamu na mbinu ambayo Uislamu lazima usomwe, ili kuunda mfumo sahihi wa kufikiri miongoni mwa Waislamu. Kwa kufanya hivyo, mitazamo na maoni mbalimbali yatakuwa na umoja, na ufahamu wa umma utajengwa kwa njia sahihi. Kwa kuundwa kwa mtazamo wa umoja na ufahamu wa umma, Umma wa Kiislamu utakuwa na marejeo wazi na mfumo wa kupima masuala na mawazo yote mengine, jambo litakalosababisha Umma kukataa kiasili wazo lolote au wito wowote unaowasilishwa kwa Waislamu unaopingana na mtazamo wa Kiislamu. Mchakato huu unahitaji mchakato endelevu wa kuwapatia Umma mawazo sahihi kwa njia inayohusiana na hali halisi, yenye nguvu na inayochochea mchakato wa kufikiri. Mazungumzo lazima yaendelee kwa njia ya wazi, na mawazo lazima yaruhusiwe kujitokeza bila vikwazo. Jaribio lolote la kuzuia majadiliano au kuelekeza umakini wa Waislamu kwenye kitu kingine chochote isipokuwa lengo la kukubali itikadi ya Kiislamu na kujenga mfumo sahihi wa kufikiri lazima lichukuliwe kuwa shambulio dhidi ya Waislamu na kikwazo katika njia ya kufufuliwa. Kupitia majadiliano haya ya mawazo, mawazo yasiyo sahihi yatachujwa polepole, na Umma utaelekeza nguvu zake kwenye mawazo sahihi, jambo ambalo hatimaye litazaa kasi ya kiakili inayobebwa na wingi wa watu. Kasi hii ya kiakili itageuka kiasili kuwa wazo linalotekelezwa na dola, bila pengo kati ya dola na Umma. Waislamu watakapofikia hatua hii, watakuwa katika nafasi ya kuibeba Uislamu kama itikadi kamili iliyojengwa juu ya Aqeedah ya kiakili kwenda kwa ulimwengu.

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.