Mbinu na njia mbalimbali zilizotajwa zote zinaonyesha mtazamo wa Waislamu leo.

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

Ingawa huenda sifa hizi zisiwepo katika kila Mwislamu, zote zipo katika Ummah kwa viwango tofauti. Mbinu hizi zisizo sahihi zinaweza kuwa miongoni mwa sababu nyingi zilizosababisha kudorora kwa elimu, pia zikiwa ni matokeo ya kudorora huko. Kwa hiyo, si ajabu kuona hali ya Ummah leo na kutojali kwake kielimu. Ummah umeshuka hadi kiwango ambacho jumla ya vitabu vinavyochapishwa nchini Israel vinazidi kiasi kinachochapishwa katika nchi zote za Kiarabu kwa pamoja. Na ubora wa vingi vinavyochapishwa katika ulimwengu wa Kiarabu hauzidi kunakili utamaduni wa Magharibi katika sanaa, fasihi, siasa, uchumi na taaluma nyingine. Hali hiyo hiyo inatumika kwa kiasi cha usomaji. Asilimia ya wanaosoma katika nchi za Kiislamu ni ndogo sana ikilinganishwa na mataifa mengine. Na wale wanaosoma hujizuia kusoma mtaala wa masomo au magazeti na majarida maarufu, au vitabu vinavyowasilisha masuala kwa namna ya kihisia.

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.

Hali hii imesababisha kukosekana kwa fikra za Kiislamu ndani ya Ummah. Ingawa baadhi ya watu binafsi wanaweza kuwa na fikra sahihi za Kiislamu, Ummah kama chombo kimoja hauna mbinu hii ya kufikiri, na kukosekana kwake kumezaa matokeo mawili:

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:

Taifa lolote linaloendelea ambalo linaukubali mtazamo wake wa kiitikadi kwa njia ya kiakili, litajenga fahamu ya pamoja ya umma, ambayo ina maana kwamba mtazamo wa umma kuhusu masuala makuu na matatizo makuu utakuwa umeungana. Fahamu hii ya pamoja ya umma hujitokeza pale mtazamo kuhusu mwanadamu, maisha, na ulimwengu unapokuwa thabiti, na unapojengwa juu ya imani ya msingi inayofikiwa kwa njia ya akili.

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.

Bila uelewa wa umma huu kwa pamoja au mtazamo mmoja juu ya maisha, Ummah utapoteza umoja wake wa kifikra, na matokeo yake utaingia chini ya ushawishi wa mawazo na hisia nyingi zinazopingana.

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.

Hata wakati mmoja anapokabiliwa na kisa au suala moja, mtazamo wake utatofautiana, na juhudi za kushughulikia kisa hicho zitatawanyika. Hivyo, kile ambacho kundi lolote linaweza kujenga au kufanikisha kinaweza kuharibiwa na kazi ya kundi jingine. Mwishowe, chuki itaenea, jambo ambalo litavunja juhudi yoyote ya kuanzisha chombo kilichounganika. Allah (SWT) aliwaonya Waislamu juu ya mgawanyiko kama huu alipposema:

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:

"Na mtiini Mwenyezi Mungu na Mtume Wake, wala msigombane, kwani mtakuwa waoga na nguvu zenu zitaondoka, na subirini. Hakika Mwenyezi Mungu yu pamoja na wenye subira." [TMQ 8:46] Zaidi ya hayo, Mwenyezi Mungu (SWT) anasema kwamba umoja wa fikra unaounganisha nyoyo ni miongoni mwa neema kubwa zaidi ambazo Mwenyezi Mungu aliwapa Waislamu.

"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 ni maendeleo ya kifikra kwa sababu fikra ndiyo inayobainisha mtazamo kuhusu maisha, na msingi huu ndio utakaokuwa msingi wa mwenendo wa mwanadamu katika maisha haya. Pasipo fikra hii ya msingi, Ummah utadhoofika. Kwa hiyo, uamsho hauhusu vitu vya kimwili wala hali za nje, bali unamhusu mwanadamu mwenyewe, mwenendo wake, na maumbile yake. Uamsho huu wa kifikra utakapotokea, utazaa maendeleo ya kimwili katika nyanja kama viwanda, sayansi na teknolojia. Kuwepo tu kwa maendeleo ya kimwili namna hii si lazima kuwe dalili ya maendeleo ya kifikra.

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.

Hisia zinazohusishwa na uamsho hazifanani na hisia ya kimwili au ya kimaada, kama maumivu anayoyahisi mtu anapopata jeraha la mwili, bali ni hisia ya kiakili, sawa na maumivu anayoyahisi Mwislamu anapomwona mtu akitenda haramu. Binadamu hudhihirisha aina tatu za hisia: hisia ya kimwili au ya kimaada inayosababishwa na mambo ya nje kama moto; hisia ya silika inayotokana na mojawapo ya silika au mahitaji ya kiumbe, kama hisia ya njaa au tamaa ya kimapenzi; na hisia ya kiakili, kama kuhisi madhara makubwa ya Kufr. Ingawa aina mbili za kwanza ni za kawaida kwa kiasi fulani kati ya binadamu na mnyama, aina ya tatu inapatikana kwa binadamu peke yake, na muhimu zaidi, ni dhihirisho la uamsho wa kiakili.

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.

Mwanadamu hazaliwi na hisia hii ya kiakili, bali huipata kwa kupitisha mawazo maalum kuhusu mwanadamu, maisha, na ulimwengu, kwa kutegemea imani kamili ya kiakili. Imani hii inavyozidi kuingia ndani ya mtu, ndivyo mtu huyo atakavyojenga mawazo yanayofuatia kuhusu maisha, nayo yatajiimarisha polepole hadi yanakuwa dhana kwa mtu huyo. Mtu wa namna hii ataona uhalisia wa dhana hizo pamoja na uhusiano wake na mawazo ya msingi, na hisia ya kiakili hutokana na mchakato kama huo.