Ana ɗaukar mamayar masu wa'azin addini a matsayin gaba wadda ta share hanya ga mulkin mallakar Turawa domin su mamaye duniyar Musulunci a siyasance bayan sun riga sun mamaye ta a al'adance. Ta hanyar cin Istanbul da yankunan Balkan, da kuma kawo Musulunci zuwa Turai, shugabancin ilimi na Musulunci ya koma ga Musulmai zuwa ƙasashen Yamma. Lokacin da wannan shugabanci ya yi rauni, ƙasashen Musulmai suka zama abin hari ga Yamma, wadda ta ɗauki shugabancinta na ilimi zuwa duniyar Musulunci, inda ta sami ƙasa mai albarka ga al'adunta da ra'ayoyinta game da rayuwa; waɗannan aka shuka su ta hanyoyi daban-daban a ƙarƙashin sunan kimiyya, ɗan Adam da wa'azin addini. Yamma ba ta tsaya a nan ba, domin ta bata sunan al'adun Musulunci da ra'ayoyin Musulunci game da rayuwa ta hanyar karkatar da harinta zuwa ga Musulunci. Wannan ya shafi mummunan tasiri ga ajin masu ilimi da 'yan siyasa, a zahiri ya shafi dukkan waɗanda suke ɗauke da al'adun Musulunci, kuma a lokaci ya kai ga shafar mafi yawan Musulmai. Game da masu ilimi kuwa, masu mulkin mallaka sun tsara a makarantunsu na mishan kafin mamaya, da kuma a dukkan sauran makarantu bayan mamayar, tsarin karatunsu da shirye-shiryen al'adunsu bisa ga falsafarsu ta musamman da al'adunsu da kuma ra'ayoyinsu na musamman game da rayuwa. Sun sanya halayen Yammacin Turai a matsayin tushen wannan al'ada da sake farfaɗowarsu, sun kuma sanya tarihinsu da muhallinsu a matsayin manyan tushen kayan da mu Musulmai muke marmarin cika tunaninmu da su. Ba su tsaya a nan ba, sun ma shiga cikin cikakkun bayanan tsare-tsaren karatu, suna tabbatar da cewa babu wani ɓangare da zai fita daga layi ko ya saɓa wa ƙa'idodin gaba ɗaya da ke wakiltar falsafarsu da al'adunsu. Wannan ya faru har ma game da darussan Addinin Musulunci da tarihi; dukkan tsare-tsaren karatun biyu an tsara su ne bisa tushen Yamma da ra'ayoyin Yamma.

The missionary invasion was regarded as the spearhead which paved the way for European colonialism to conquer the Islamic world politically after first conquering it culturally. Through conquering Istanbul and the Balkans and by bringing Islam to Europe the Islamic intellectual leadership was carried by the Muslims to the countries of the West. When that leadership faltered the Muslim countries became the target of the West, which consequently carried its intellectual leadership to the Muslim world where it encountered fertile ground for its culture and its concepts about life; these were sowed in different ways under the name of science, humanism and religious preaching. The West did not stop there either, as well it libeled the Islamic culture and the Islamic concepts about life by directing its onslaught against Islam. This adversely affected the educated class and the politicians, in fact it deeply affected all those who carried the Islamic culture, and in time it came to affect the majority of the Muslims. As for the educated people, the colonial powers had designed in their missionary schools, before the occupation, and in all the other schools after the occupation, their own educational syllabus and cultural programs according to their particular philosophy and culture and their own special concepts about life. They made the Western personality the basis of this culture and of their renaissance, history and environment the main sources of the material which we Muslims eagerly overflow our minds with. Neither did they stop at that, but they went as far as interfering with the details of the syllabi making sure that no partial items stepped out of line nor contradicted the general principles which represented their philosophy and culture. This was the case even concerning the Islamic Deen and history lessons; both these syllabi had been designed on a Western basis and according to Western concepts.

Har yau ana koyar da Addinin Musulunci a makarantun Musulunci a matsayin wani darasi na ruhi da ɗabi'a, irin yadda ake ɗaukar addini a fahimtar Yammacin duniya. Ana koyar da shi ta hanyar da ta nisanta daga gaskiya, kuma ta yi nesa da ainihin abubuwan rayuwa. Ana koyar da rayuwar Manzon Allah ﷺ ga matasanmu ta hanyar da aka yanke ta daga Annabta da Saƙo. Ana koyar da ita kamar yadda ake koyar da rayuwar Napoleon ko Bismarck, misali. Sakamakon haka, wannan ba ya haifar a zukatansu da wata daga cikin motsin rai ko ra'ayoyi da suka dace. Maudu'in ibada da ɗabi'u, wanda aka haɗa a cikin tsarin karatun addini, ana gabatar da shi ne daga mahangar son kai da amfanin kai. Don haka, koyar da Addinin Musulunci ma ya kai ga tafiya a kan irin wannan hanya da ra'ayoyin Yammacin duniya na amfanin kai da moriyar kai.

Even today the Islamic Deen is taught in Islamic schools as a spiritual and moral subject conforming to the Western concept of religion. It is taught in a way which is far from reality and far removed from the real facts of life. The life of the Messenger of Allah (pbuh) is taught to our youth in a way which is cut off from the Prophecy and the Message. It is taught in the same way that the lives of Napoleon or Bismarck are taught, for instance. As a result, this does not create in their hearts any of the proper emotions or concepts. The subject of worship and morals, which is included in the religious syllabus, is presented from a self-interest point of view. Thus, the teaching of the Islamic Deen has likewise come to be set upon the same course as the Western concepts of personal benefit and interest.

An koyar da tarihin Musulunci shi ma an ɓata shi irin wannan hanyar, saboda mummunan niyya da rashin fahimta, kuma an bata sunansa da sunan adalcin tarihi da binciken kimiyya. Abin da ya ƙara ɓata lamarin shi ne cewa wasu Musulmi masu ilimi sun ɗauki koyar da tarihi da gyara littattafan tarihi bisa hanyar da tsarin karatun masu mishan. Saboda haka, dukkan tsare-tsaren ilimi an tsara su ne bisa falsafar Yamma, kuma ta hanyar bin tsarinta, yawancin masu ilimi sun zama masu bin al'adun Yamma. Sun karɓi al'adunta, suka ƙaunace su, suka rayu bisa ƙa'idojinta, har yawancinsu suka ƙi al'adun Musulunci, suka kuma soke su duk lokacin da suka saɓa wa al'adun Yamma.

Educating the Islamic history has also been similarly stained due to illintention and misunderstanding, and has been blackened in the name of historical fairness and scientific research. What rubs salt into the wound is the fact that some of the educated Muslims have taken up the teaching of history and the editing of historical works according to the missionary method and syllabus. Consequently, all the educational syllabi have been designed according to Western philosophy, and, through following its syllabi. This has made most of the intellectuals Westernized. They digested the culture, loved it, and led their lives according to its concepts until most of them became averse to the Islamic culture and critical of it when and where it contradicted Western culture.

Waɗancan Musulmai sun zama masu bin al'adun Yamma a al'adunsu, al'adar da ra'ayin Yammacin Duniya ke sarrafawa. Sun kasance masu biyayya ga wannan al'ada har suka kai ga bautawa baƙon da karɓar al'adunsa. Mutane da yawa daga cikinsu sun ɗauki halayen Bayamme, suka zama masu ƙyamar Musulunci da al'adar Musulunci, kamar yadda Bayamme yake. Sun yi imani cewa Musulunci da al'adar Musulunci su ne sanadin koma-bayan Musulmai, kamar yadda aka sa su yi imani da hakan daga gare su. Saboda haka, ayyukan wa'azin mishan sun samu nasara sosai a lokacin da suka yi nasarar jawo wa gefensu Musulmai masu ilimi, waɗanda suka yi yaƙi tare da su a kan Musulunci da al'adar Musulunci.

Those Muslims became Westernized in their culture, a culture controlled by the Western viewpoint. They were faithful to that culture, to the extent that they idolized the foreigner and adopted his culture. Many of them assumed the Western character, they became hateful of Islam and Islamic culture, in the same way that the Westerner was. They believed that Islam and the Islamic culture was the cause of the decline of the Muslims, as they had been led to believe by them. Consequently, the missionary expeditions achieved great success when they managed to pull across to their side the intellectual Muslims who then fought alongside them against Islam and the Islamic culture.

Yanayin ya bazu har ya shafi ba kawai waɗanda suka samu ilimi a Turai da makarantun ƙasashen waje ba, har ma waɗanda suke ɗauke da al'adun Musulunci. Sun yi mamaki tare da fushi game da ayyukan ƙasashen Yammacin mulkin mallaka na zagin addinin su, saboda haka suka fara mayar da martani ga wannan zagi. Sun fara wannan martani ba tare da sanin ko hakan daidai ne ko kuskure tun farko ba. A cikin ƙwazon kare Musulunci daga zagin baƙi, ba su duba martanin nasu ba. Sun tabbata cewa ana zargin Musulunci ba bisa ƙa'ida ba, amma duk da haka suka fara wannan mummunan aiki na karkatar da nassosin Musulunci domin su dace da ra'ayoyin Yammaci.

The situation spread even further to include not only those educated in Europe and in foreign schools, but also to those carrying the Islamic culture as well. They were stunned and incensed with the colonial Western powers’ actions in libeling their Deen, and so began their response to the libel. Their response was initiated without realizing whether such was either right or wrong in the first place. In their eagerness to defend Islam from the libel of the foreigners they did not check their reply. They were certain that Islam was being wrongly accused, but all the same they began the dangerous process of twisting the Islamic texts in order to make them comply with Western concepts.

Saboda haka, amsarsu ta yi rauni, kuma a zahiri, wannan ne ya taimaka sosai ga mamayar mishan, fiye da amsar kanta. Abin da ya fi muni shi ne cewa al'adun Yammacin Turai, waɗanda suka saɓa wa al'adun Musulunci, sun zama wani ɓangare na ra'ayoyinsu, waɗanda suka karɓa ba tare da wata matsala ba, suka kuma danganta su ga Musulunci ba bisa ƙa'ida ba. Yawancinsu sun fara da cewa Yamma ta karɓi al'adunta daga Musulunci da Musulmi, sannan suka fara karkatar da dokokin Musulunci don su dace da wannan al'ada, duk da bambancin bayyane da ke tsakanin al'adun Musulunci da na Yammacin Turai.

As a result, their reply was weak and in effect, it was this which proved very helpful to the missionary invasion, rather than the reply itself. What is even worse is that the Western culture, which is contradictory to the Islamic culture, became part of their concepts which they readily accepted and unjustly and wrongfully attributed to Islam. Most of them began by saying that the West had taken its culture from Islam and the Muslims, and then they started twisting the Islamic rules to suit that culture, despite the flagrant contradiction between the Islamic and Western cultures.

Saboda haka, da zarar sun tabbatar wa kansu cewa ‘Aqeedarsu da al'adunsu sun dace da al'adun Yammacin Duniya, sai suka karɓi al'adun Yammacin Duniya gaba ɗaya. Wannan ya nufin cewa sun karɓi al'adun Yammacin Duniya tare da barin al'adunsu na Musulunci. Wannan shi ne daidai abin da mulkin mallaka yake so, kuma abin da Yammacin Duniya ke nufi lokacin da ta maida hankali kan aikin mishan da yunkurin mulkin mallakarta.

Therefore, once they had demonstrated to themselves that their ‘Aqeedah and culture were consistent with the Western culture they came to accept the Western culture in its entirety. This meant that they had accepted the Western culture and abandoned their Islamic culture. This was precisely what the colonialist wanted and what the West was aiming for when it concentrated its missionary work and its colonial expeditions.

Ta hanyar sanya masanansu masu ilimi su yi karatu a makarantu da kwalejoji na Yamma, da kuma rashin fahimtar Musulunci idan aka kwatanta da waɗanda suka sami ilimin addinin Musulunci, Musulmi sun gada, a mafi yawan lokuta, ra'ayoyin Yammacin duniya game da rayuwa. Saboda haka, ƙasashensu sun cika da al'adun Yammacin duniya na dukiya, wanda hakan ya sa al'umma ta zama ana tafiyar da ita kawai bisa al'adun Yamma da ra'ayoyinsa.

By having their intellectuals educated in Western schools and colleges, and through their lack of understanding of Islam relative to those who had an Islamic education, the Muslims by and large inherited the Western concepts about life. Their countries were, thus, swamped by the materialistic Western culture in the society which led the society to be solely run according to the Western culture and its concepts.

Yawancin Musulmi ba su fahimci cewa tsarin mulkin dimokuradiyya da tsarin tattalin arzikin Jari-hujja duka tsarin kafirci ne ba. Ba su damu ba, kuma ba su girgiza ba, lokacin da aka warware rigingimunsu da wani abu banda abin da Allah (SWT) ya saukar, duk da cewa sun san tabbas cewa Allah (SWT) yana cewa,

Most of the Muslims did not realize that the democratic ruling system and the economic Capitalist system were both systems of disbelief. They were neither moved nor shocked when their disputes were settled by other than what Allah (swt) had revealed despite the fact that they most certainly knew that Allah (swt) says,

"Kuma duk wanda bai yi hukunci da abin da Allah ya saukar ba, to waɗannan su ne kafirai."

“And whosoever does not judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers).” [Al-Ma’idah, 5:44].

Duk wannan ya faru ne saboda al'adun Yammacin Duniya, wanda ya dogara ne akan raba addini da gwamnati, wanda ya yi yawa a cikin al'ummominsu, kuma saboda ra'ayoyin abin duniya na Yammaci sun yadu. Sun ji cewa idan sun yi imani da Allah (swt) kawai kuma suka yi sallah, to sun cika aikinsu na Musulunci. A lokaci guda kuma, sun yi tunanin cewa za su iya tafiyar da al'amuran rayuwarsu bisa ga son zuciyarsu da abin da suka ga shi ne mafi kyau. Wannan bai damu su ko kadan ba saboda an cuce su da ra'ayin Yammaci wanda ke cewa, "Ku ba Kaisar abin Kaisar, ku ba Allah abin Allah." Sabanin haka, ba su shafu da ra'ayoyin Musulunci ba, wadanda ke sanya Kaisar da duk abin da yake da shi a karkashin ikon Allah (swt) gaba daya. Umarnin Allah ya shafi dukkan abubuwa da kuma sallah; ya shafi saye da sayarwa, haya (hakika, duk harkokin kasuwanci), tsarin shari'a da ilimi; kawai dai komai, amma Musulmi ba su sake shafuwa da wadannan ra'ayoyi ba. Da ma sun karanta abin da Allah (swt) ya ce...

All this was because of the Western culture, based on the separation of religion from the state, which was predominant amongst their societies, and because the materialistic Western concepts were widespread. They felt that if they just believed in Allah (swt) and observed the prayers, then they would have accomplished their Islamic duties. Meanwhile, they thought that they could conduct their life’s affairs according to their own desires and with what they thought was best. This did not trouble them in the slightest because they had been infected by the Western concept which states that one should, “Render unto Caesar what is Caesar’s and unto God what is God’s.” Conversely, they were unaffected by the Islamic concepts which make Caesar and all he possesses firmly under the domain of Allah (swt). Allah’s orders encompass all things as well as the prayer; they encompass buying and selling, renting (indeed all business transactions), the Judicial and education systems; simply everything, but the Muslims were no longer affected by these concepts. If only they had read what Allah (swt) says,

"Saboda haka ka yi hukunci a tsakaninsu (ya Muhammad ﷺ) da abin da Allah Ya saukar."

“And so judge (you O Muhammad (pbuh)) between them by what Allah has revealed.” [Al-Ma’idah, 5:49].

Kuma faɗinSa,

And His saying,

"Idan kun yi mu'amalar bashi na wani lokaci da aka ƙayyade, to ku rubuta shi."

“When you contract a debt for a fixed period write it down.” [Al-Baqarah, 2:282].

Kuma faɗinSa,

And His saying,

"Duk wanda ya saɓa wa Manzon Allah (Muhammadu ﷺ) da adawa, bayan shiryarwa ta bayyana a gare shi, kuma ya bi wata hanya ba hanyar muminai ba, Za Mu barshi ga abin da ya karkata zuwa gare shi, kuma Mu shigar da shi Jahannama - kuma ta yi munin makoma."

“And whoever contradicts and opposes the Messenger (Muhammad (pbuh)) after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in hell - what an evil destination.” [An-Nisa, 4:115].

Kuma ta faɗin Allah,

And by Allah’s saying,

"Kuma bai dace ga Muminai su fita yaƙi (Jihadi) duka tare ba. Daga cikin kowace runduna tasu, ya kamata wani ɓangare kaɗai ya fita, domin waɗanda suka rage su sami koyarwa a addinin Musulunci, kuma domin su gargaɗi mutanensu idan sun koma gare su, don su kiyaye (mugunta)." [At-Tauba, 9:122].

“And it is not (proper) for the Believers to go out to fight (Jihad) all together. Of every troop of them, a party should only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil).” [At-Tauba, 9:122].

Lalle, ba su taɓa shafuwa da ma'anonin da ke cikin ayoyin Alkur'ani ba, koda kuwa suna karanta su. Maimakon haka, suna karanta waɗannan ayoyi a matsayin ayoyin Alkur'ani kawai, suna tsayawa a nan. Alhali kuwa Musulmi na karanta Alkur'ani yana sane da cewa littafi ne mai rai, kuma ya kamata ya yi amfani da ma'anoninsa a rayuwarsa ta hanyar ƙoƙarin aiwatar da su a cikinta. Sai dai sun karanta waɗannan ayoyi a cikin yanayin da ra'ayoyin Yammacin Duniya suka mamaye, saboda haka suka nutsu cikin ruhaniyar ayoyin. Idan ya zo ga ma'anoni da abubuwan da ayoyin ke nufi, sai suka sa shinge a zuciyarsu. Duk wannan ya faru ne saboda al'adun Yammaci da ra'ayoyinsu sun rinjaye su, suna da iko a kansu. Wannan shi ne halin mafi yawan mutane, da kuma waɗanda suka sami ilimin Musulunci ko na ƙasashen waje.

Certainly, they were never affected by the concepts carried in the verses contained in the Qur’an even if they read them. Instead, they read these verses as Qur’anic verses stopping at that. Whereas, a Muslim really reads the Qur’an knowing that it is alive and that he should use the concepts in his life by attempting to implement them in it. However, they read these verses in circumstances whereby Western concepts were predominant and accordingly they indulged in the spirituality of the verses. When it came to the concepts and the meanings of these verses they erected a mental block. All this was because the Western culture and concepts effectively controlled them, holding sway over them. This is as far as the majority of the people were concerned and those who held an Islamic or foreign education.

Game da 'yan siyasa kuwa, fitina da musibar da suka jawo sun fi girma da muni sosai. Tun lokacin da manyan kasashen mulkin mallaka suka tara wadannan 'yan siyasa, suna jarabtarsu da alkawarin manyan lada don su tsaya gaba da Daular 'Uthmaniyya, suka yi hali yadda Turawan Yamma suka tsara musu. A zamanin Daular 'Uthmaniyya, sun goyi bayan Bature suka taimake shi a kan Daularsu. Wannan kuwa an haramta shi a fili a Musulunci, amma duk da haka sun sami hanyar aikata shi, kuma sun yi alfahari da hakan. Suna yin fahariya da wannan nasara a kowane taro da ranar tunawa da suka zaba wa kansu don bikinsu. A lokacin, maimakon yin gwagwarmaya da masu mulki don gyara al'amura da girgiza Daular, sai suka bi makiyinta, kafirai, suka yi yaki da Daular. Abin takaici shi ne cewa kafirai daga karshe sun mamaye kasarsu. Sannan, maimakon neman taimakon jama'a a kan kafirai, sai suka nemi taimakon kafiran a kan mutanen nasu. Kafirai sun yi tasiri a kansu har suka rasa halin Musulunci. Ra'ayoyinsu sun gurbata da wasu ra'ayoyin siyasa da falsafa, wannan kuma ya gurbata ra'ayinsu game da rayuwa, har ma game da Jihadi kansa (wanda shi ne manufar Daular). Wannan ya yadu ya gurbata yanayin Musulunci gaba daya, ya kuma rikitar da ra'ayoyi a kowane bangare na rayuwa.

As for the politicians the tribulation was far greater and the catastrophe far worse due to them. Ever since the colonial powers had gathered these politicians, tempting them to stand against the ‘Uthmani State by promises of big rewards, they conducted themselves according to what the Westerners had designed for them. In the days of the ‘Uthmani State, they sided with the Westerner and helped him against their State. This being expressly forbidden in Islam, yet still they somehow managed to do it and they felt proud of it. They boasted about their achievement during every occasion and anniversary which they chose for themselves to celebrate. At that time, instead of struggling against the ruling faction in order to redress the situation and shake up the State, they went along with its enemy, the disbelievers, against the State. The bitter irony was that the disbelievers eventually ended up taking over their country. Then, instead of seeking the people’s help against the disbelievers, they sought the help of the latter against their own people. They were affected by the disbelievers to the point whereby they lost their Islamic personality. Their concepts became poisoned by certain political and philosophical opinions and this in turn poisoned their viewpoint about life and ultimately about Jihad itself (this being the ultimate purpose of the State). This spread to poison the whole of the Islamic atmosphere and confuse the concepts in every aspect of life.

Sulhu da tattaunawa ya maye gurbin jihadi. Masu mulki sun yi imani da karɓar ƙa'idar "Khuth wa taalib" (Ka karɓi abin da za ka iya yanzu, sannan ka nemi sauran daga baya), wadda aka ɗauka ta fi amfani ga mai mulkin mallaka fiye da babbar runduna a ƙasar. Neman taimakon kafiri mai mulkin mallaka ya zama al'ada ta gama gari da ka'ida ta yau da kullum. Sun dogara gare shi ba tare da sanin cewa duk wani taimako da suka nemi wajen kafiri babban zunubi ne kuma kisan kai ne ga siyasarsu. Haka kuma sun koma yin aiki ta hanyar kunkuntar yankin kabilanci (regionalism), suka mayar da shi yanayin siyasarsu. Ba su fahimci cewa wannan kabilanci ne yake sa aikin siyasa ya zama mara amfani, domin kabilanci - komai girman yankin - ba zai iya cika dukkan ayyukan siyasa da na wajen siyasa da rayuwa ta gaskiya ke buƙata ba. Ba su tsaya nan ba, sai suka mayar da moriyarsu ta kansu abin da suke mayar da hankali a kai, suka kuma mayar da ƙasashen waje babban abin da suke kallo. Saboda haka suka rasa babbar cibiyar hankalinsu ta asali, wato akidarsu. Da suka rasa ta, suka rasa damar cin nasara a burinsu, duk yadda suka yi aiki tuƙuru da yadda suka kasance masu aminci.

Compromising through negotiations replaced Jihad. The politicians believed and adopted the principle of, Khuth wa taalib (Take what you can now and then ask for the rest later) - which is considered better for the colonialist than a huge army in the land - and seeking the help of the disbelieving colonialist became common practice and a standard rule. They relied on him without realizing that any assistance they sought from the disbeliever was considered a grave sin and political suicide. They also resorted to working through the narrowness of regionalism, and made it their own political atmosphere. Not realizing that this very regionalism makes political work fruitless because regionalism - no matter how large the region is - cannot fulfill all the political and non-political duties that a true life needs. They did not stop at that either, but they made their personal interests the focus of their attention and made the foreign countries their general center of attention. Therefore, they lost the natural center of attention, which was their ideology. By losing it, they lost the chance of succeeding in their quest, no matter how hard they worked at it and however faithful they were.

Saboda haka, dukkan motsin siyasa ya zama banza, kuma duk wani farkawa a cikin Al'umma ta koma motsi mai karo da juna, rikitacce, kamar na dabbar da aka yanka, wanda a karshe yake kare da rashin motsi, kunci da mika wuya. Haka ya faru ne saboda shugabannin motsin siyasa sun rasa mayar da hankali na asali. Don haka ya zama abin dabi'a cewa Al'umma ta rasa wannan mayar da hankali. Saboda haka, ra'ayoyin 'yan siyasa sun gurbata da kuskure, da kuma akidu na kasashen waje. Sakamakon haka, an kafa motsi a kasashen Musulmi da sunan kishin kasa, gurguzu, kishin yanki, kwaminisanci, addini na ruhaniya, dabi'u, ilimi da da'awa. Wadannan motsi sun kara tabarbarewar lamarin, kuma sun kara yawan matsalolin da al'umma ke fama da su.

Therefore, all the political movements became futile, and every awakening in the Ummah turned into a contradictory, confused movement like that of the slaughtered animal, which finally ends with a motionless, despair and surrender. This is so, because the leaders of the political movements lost their natural focal attention. Thus, it became natural that the Ummah loses this focal attention. Accordingly, the concepts of the politicians were poisoned with the erroneous, as well as with the foreign ideologies. As a result, movements were established in the Muslim lands in the name of nationalism, socialism, regionalism, communism, spiritual Deen, morals, education and preaching. These movements worsened the situation and added to the complexes of which the society suffers.

Sakamakon duk waɗannan motsi shi ne gazawa da juyawa a kan kansu, domin sun bi tunanin Yammacin duniya, sun kuma sami tasiri daga mamayar mishan; suka kuma jagoranci al'umma a cikin al'amuran da ba su kawo amfani ko alheri ba. Haka kuma sun ba wa mulkin mallaka damar samun ƙarfi da zama a nan. Don haka nasarar mamayar mishan ba ta da kwatanta.

The result of all these movements was the failure and to revolve around themselves, because they went according to Western concepts, affected by the Missionary invasion; and they directed the Ummah in matters which brought no fruit or good. They also enabled imperialism to get strong hold and remain there. Thus, the success of the Missionary invasion was unmatched.