Kiini cha mbinu hii ni kuleta hadithi na kuhubiri juu ya watu mashuhuri wa Kiislamu. Inategemea mbinu ya kihisia badala ya mchakato wa kufikiri, ili kumsukuma mtu kuchukua hatua.
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.
Kwa kuwa mbinu hii inatambua kwamba hisia kwa asili yake zinaweza kutoka nje ya udhibiti, inategemea kumfundisha mtu kwa namna maalum. Mtu anayejifunza Uislamu kupitia mbinu hii ataanza kujifunza kwamba nidhamu na utii kwa mashaykh na mas'ooleen ni sehemu ya Uislamu.
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.
Mbinu hii, kwa kulinganisha, ni mpya kiasi, kwa sababu iliathiriwa na sayansi zinazotegemea saikolojia zilizokuja pamoja na taaluma kama saikolojia, sosholojia na elimu. Mbinu hii haimchukulii mwanadamu, maisha na ulimwengu kama mada ya kufikiri na kutafiti; badala yake, inaweka nafsi ya binadamu na maendeleo yake kuwa lengo la mwisho. Upeo wa kufikiri na kutafiti unabaki umefungwa kwenye nafsi ya mtu binafsi kwa kukuza sifa zake chanya na kushughulikia sifa zake hasi. Pia, mbinu hii huwaunganisha watu hao kihisia na mas’ooleen na mashaykh kwa namna ile ile ambayo mtu huunganishwa na baba yake au mtaalamu wake wa tiba. Matokeo yake, wale waliopata Uislamu kwa njia hii hushikamana na watu fulani wanaowachukulia kuwa watakatifu na kuwafuata kama mifano bila kufikiri kwa kina.
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.
Mbinu kama hii haizalishi wasomi, wanafikra, wala mujtahidina, wala haidai kuwazalisha. Inaweza kutumika kwa kuwashughulikia watoto wadogo, au kwa wale ambao hawafikiri, na hivyo wanasubiri watu watakaofikiri kwa niaba yao na kuwaondolea mzigo wa kufikiri. Mbinu hii pia inaweza kuwahusu wale ambao hawafikiri na wanatafuta kundi la watu wa kujumuika nao ili kufurahia mazingira ya kijamii na shughuli zinazotolewa na kundi hilo au kabila hilo, kama vile urafiki, ziara, na shughuli za pamoja zinazohusisha ibada, safari, na michezo. Kwa hiyo, mbinu hii haiwezi kuanzisha mwamko wa Umma, wala kuupatia Umma fikra na uelewa unaohitajika kwa mwamko kama huo.
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.