Since the thirteenth century Hijri (nineteenth century CE), numerous movements were established for revival (Nahdah), yet none of these attempts succeeded. However, these attempts left a significant impact on those who came to mount subsequent attempts. Anyone who follows these attempts and examines these movements recognizes that the main reason for the failure of all these movements, from the aspect of structuring (takattul), is due to the following four matters:

First: The movements were established upon a general, undefined idea (fikrah), which was either vague or somewhat vague. In addition, the idea lacked crystallization (tablawr), purity (naqaa’) and clarity (safaa’).

Second: The movements did not know a method (tareeqah) to implement their idea (fikrah). Instead, the idea was advanced through improvised and twisted means, in addition to vagueness (ghumood) and ambiguity (ibham) clouding the method.

Third: The movements were dependent upon persons within whom the correct awareness (wa’ee) was incomplete and the correct will (iraadah) was not concentrated. Instead, the persons had desire and enthusiasm alone.

Fourth: These persons who bore the responsibility for these movements did not have a correct bond (raabitah) among themselves except a mere grouping, that manifested itself within various actions and numerous names.

Consequently, it was only natural for such structures to surge forward, until their stores of effort and enthusiasm were exhausted, then their movement fades away and disappears. Then, other movements emerged, made up of persons who performed the same role, until they exhausted their stores of effort and enthusiasm at a certain limit, and so on.

The failure of all these movements was only natural because; they were not founded on a correct, clear and defined Idea (Fikrah), they did not know a straight Method (Tareeqah mustaqeemah), they were not founded on aware (wa’ee) persons and a correct bond (raabitah).