总之,伊斯兰并非一套规章制度,也不是一套僵硬的"应该做什么、不应该做什么"的条款,更不是可以在没有深入理解的情况下强加于民众的东西。伊斯兰也不是应当背诵记忆的理论信息,或是当作睡前故事来反复诵习。伊斯兰不是只与形而上的事物发生关系、却对现实生活事务毫无发言权的精神体系。伊斯兰是一个全面的体系,建立在理性的教义之上,确立了一种与人的本性相符的确定信仰。伊斯兰以一种动态的方式塑造个人的信仰,以及他的行为和思维。穆斯林在学习伊斯兰时,必须以非常深入而富有创造性的方式去学习,从而产生一种动力,推动他们更多地思考,更加体会真主的伟大,并最终促使他们遵从真主所设定的秩序。

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.

在过去两个世纪里，为改变穆斯林的处境出现了许多尝试。尽管这些尝试在穆斯林的思想中留下了一些影响，但它们未能实现全面的复兴。这些尝试中没有一个具有旨在按照伊斯兰来复兴穆斯林思想的知识基础。它们要么是一些情绪化的呼喊，暂时激起穆斯林的情感，随后便消散了，未能产生深刻的思想影响；要么只专注于遵守某些沙里尔教法规定，而且连这些规定的表述方式也是不正确的。这类尝试的一个典型例子出现在妇女着装规范的问题上。妇女着装规范常被当作穆斯林乌玛的核心问题来讨论，然而它只是众多症状中的一个。此外，妇女着装规范属于伊斯兰社会制度的一部分，而这一制度植根于伊斯兰对男女在社会中的观念、男女的本性，以及两性关系的性质与目的所作的某些根本性论述。然而，人们往往在脱离任何深层观念的情况下孤立地讨论妇女的穿着问题。

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.

归根结底,所有这些努力都未能触及穆斯林的思维问题,而思维恰恰是人最显著的特征之一。即便是那些呼吁穆斯林回归先贤(Salaf)方法的尝试,也并不比其他努力更成功。这些尝试未能认识到虔诚先贤在思维上的方法。这一运动只是通过模仿先贤,局限于那种思维方法的成果,却忽视了先贤们自己(愿真主喜悦他们)正是谴责模仿的。结果,这些运动只局限于先贤讨论过的问题,与当下的生活毫无关联。

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.

更为灾难性的后果来自现代主义运动。现代主义运动从一开始就是错误的，因为它是作为对传统主义和世俗主义两股思潮的反应而兴起的，意在弥合二者之间的鸿沟。现代主义者的努力实际上不过是调和伊斯兰与西方文化的尝试，尽管安拉（SWT）在多处经文中明确表示，伊斯兰与任何其他意识形态或文化之间都没有调和的余地。仅仅将伊斯兰与西方调和的目标本身，就已经隐含地承认了西方文化是一切其他观点（包括伊斯兰在内）都必须以之为参照的标准。

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.

因此,现代主义运动模糊了伊斯兰与其他意识形态之间的清晰界限,淡化了对伊斯兰的清晰理解,并强化了西方文化和思想在穆斯林中的主导地位。如今,这种现代主义思潮,以及代表这种思维模式的团体和个人,被西方用来遏制穆斯林,并按照西方文化的模式塑造穆斯林的思想和行为。

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.

那些寻求穆斯林复兴的人，首先必须复兴伊斯兰的思维方式，以及研习伊斯兰的方法，从而在穆斯林中塑造正确的思维方式。如此一来，各种不同的观点和看法将趋于统一，公众意识也将以正确的方式建立起来。随着统一的见解和公众意识的形成，穆斯林乌玛将拥有一个清晰的参照和框架，用以评判其他一切问题和思想。这将使乌玛自然地拒绝任何与伊斯兰观点相悖、呈现给穆斯林的思想或主张。这一过程需要持续不断地以切合现实、富有活力且能激发思考的方式，向乌玛提供正确的思想。交流必须以开放的方式进行，各种思想都应被允许充分呈现。任何压制讨论、或将穆斯林的注意力从拥抱伊斯兰思想体系、树立正确思维方式这一目标上转移开的企图，都必须被视为对穆斯林的攻击，以及复兴道路上的障碍。通过这种思想的讨论，错误的思想将逐渐被筛除，乌玛将专注于正确的思想，最终形成由大众推动的知识势头。这种知识势头随后将自然地转化为由国家实施的理念，国家与乌玛之间不再有任何隔阂。一旦穆斯林达到这一阶段，他们便有能力将伊斯兰作为一种建立在理性信仰（阿给代）之上的完整思想体系，带向全世界。

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.