Duka koma tsaiko da farfaɗowa duka kayayyakin ƙarfin tunani ne wanda mutane suke farawa. Ana sa ran farfaɗowa za ta faru idan irin wannan ƙoƙari ko ƙarfin tunani an gina shi ne a kan cikakken tunani kuma mutane suka bi shi gwargwadon hakan. Akasin haka, ana sa ran tsaiko zai yi galaba idan wannan cikakken tunani ba ya nan kuma mutane suka kasa ɗaukar wani irin tunani a matsayin tushen dubansu.

Both decline and revival are products of the intellectual momentum which people initiate. The revival is expected to occur if such an effort or momentum is built upon a comprehensive thought and the people proceeded accordingly. On the contrary, the decline is expected to prevail if this comprehensive thought is absent and the people fail to consider any such thought as their frame of reference.

Saboda haka, duk wani bincike ko nazari da ya shafi dalilan da ke haifar da koma-bayan da Ummah take fama da shi a yanzu, dole ne ya magance wannan batu. Idan mutum ya duba tarihin ilimi da tunanin Ummar Musulmi, zai ga cewa Musulmai a zamanin farko, wato zamanin ƙarnuka uku na farko, sun riƙe Musulunci a matsayin tushe guda ɗaya da suke komawa gare shi. Sun karɓi Musulunci yadda Annabi ﷺ ya umarce su - ta hanyar bincika gaskiyar lamari da tunani mai zurfi da cikakke. Akidar Musulunci, wadda aka gina ta ta wannan hanyar tunani, ta zama abin dogaro ga tunanin Musulmai. Wannan akida ce za ta zama harsashin da Sahabbai za su gina fahimtarsu game da hukunce-hukuncen Musulunci da tsarin da za su yi rayuwarsu da su.

Therefore, any discussion or research related to the factors resulting in the current decline the Ummah is facing must address this issue. By surveying the intellectual history of the Muslim Ummah, one discovers that Muslims during the first three generations maintained Islam as the sole frame of reference. They adopted Islam the way the Prophet (saaw) instructed them to - by scrutinizing the reality through a deep and comprehensive thinking process. The Islamic Aqeedah, built through this intellectual process, became a reference for the thinking of Muslims. This Aqeedah would serve as the foundation upon which the Sahabah would build their understanding of the Islamic rules and systems to govern their lives with.

Musulmi sun damu sosai game da wannan tsari, Annabi ﷺ kuma ya kasance yana lura sosai wajen gyara duk wani karkata a wannan hanya. Zai gyara Sahabbai nan take kuma ya hana duk wani rashin fahimta da ya taso, komai girmansa. Misali, a lokacin da Annabi ﷺ

Muslims were particularly concerned about this process, and the Prophet (saaw) kept a vigilant eye in correcting any diversion in this approach. He would immediately correct the Sahabah and censor any misunderstanding that arose, regardless of its magnitude. For example, when the Prophet (saaw)

Ya gaya wa Sahabbai cewa mutanen Aljanna an halicce su domin Aljanna, mutanen Jahannama kuma an halicce su domin Jahannama. Sai Sahabbai suka tambaye shi, "To me ya sa za mu yi aiki?" Sai ya ce musu, "Ku yi aiki, kowa kuwa zai tafi zuwa ga abin da aka halicce shi dominsa." ﷺ A cikin wannan lamari, Annabi ﷺ ya gano wata matsala a tunanin su, lokacin da Sahabbai suka danganta ayyukansu ta hanyar da ba ta dace ba da al'amarin Ghaibu, wato abin da suka fahimta a matsayin Ilimin Allah (SWT). Annabi ﷺ nan take ya gyara wannan rashin fahimta ta hanyar bayyana musu cewa Musulmi ya kamata ya danganta ayyukansa da abin da zai iya fahimta da gani, wato Hukuncin Shari'a, maimakon da abin da ba zai iya tsintowa ko fahimta ba, wato Ghaibu. ﷺ

told the Sahabah that the people of Jannah were created for the Jannah, and the people of Jahannam were created for Jahannam, the Sahabah asked him, "Then why would we work?" He (saaw) told them, "You should work, and each one will proceed towards what he was created for." In this incident, the Prophet (saaw) detected a problem in their thinking when the Sahabah sought to connect their actions in a negative fashion with the Ghaib, in this case what they perceived as the being the Knowledge of Allah (swt). The Prophet (saaw) immediately corrected this misunderstanding by explaining to them that the Muslim should connect his actions with what he can comprehend and perceive, which is the Hukm Sharii, rather than with what he cannot fathom or comprehend, which is the Ghaib.

A wani lamari, sai kusufin rana ya faru bayan mutuwar Ibrahim, ɗan Annabi ﷺ.

In another incident, an eclipse occurred after the death of Ibrahim, the son of the Prophet (saaw).

Wasu mutane sun fara kuskure wajen danganta faruwar kusufin da wannan lamari. Annabi (saaw) ya gyara fahimtarsu nan take, inda ya bayyana wa mutane cewa bai kamata a danganta wani abin da ya faru a sararin halitta da al'amuran rayuwa ba, domin babu wata alaka tsakanin su biyun. Ya ce wa Sahabbai, "Rana da wata alamu ne daga alamomin Allah, ba sa kusufi saboda haihuwar wani mutum ko mutuwarsa." Wannan gyaran fahimta ba ya tsaya ga zamanin Annabi (saaw) kawai ba, ya ci gaba har zuwa zamanin Sahabbai. An ruwaito cewa Abu Bakr ya gyara mutane lokacin da suka fahimci wannan ayar ba daidai ba:

Some people began to mistakenly connect the occurrence of the eclipse to this incident. The Prophet (saaw) immediately corrected their understanding by explaining to the people that they should not connect any natural phenomenon with the process of life and because there is no relationship between the two. He told the Sahabah, "Both the sun and the moon are signs of Allah, and they do not have their eclipse due to the birth or death of any individual." This correction process did not just happen during the time of the Prophet (saaw) but also continued during the Era of the Sahabah. It was reported that Abu Bakr corrected the people when they incorrectly understood the following ayah:

"Ya ku waɗanda suka yi imani, ku kiyaye kanku. Idan kun bi shiriya, ɓata na waɗanda suka ɓace ba zai cutar da ku ba. Komawar ku duka zuwa ga Allah take." [TMQ 5:105].

"O You who believe. Guard your own selves. If you follow guidance, no harm can come to you from those who go astray. The return of all of you is to Allah." [TMQ 5:105].

Wasu mutane sun fahimci wannan aya ba daidai ba, suka yi ikirarin cewa Musulmi ya kamata ya damu da kansa kawai, kuma kada ya kasance yana da wani damuwa game da wasu. Abu Bakr ya bayyana musu cewa aya ba alama ce ta dakatar da umurni da kyautatawa da hani daga mugunta ba (Amr bil-Ma'ruf wa nahy anil-Munkar). Maimakon haka, aya tana umurtar Musulmi kada su bi irin waɗannan mutane da ke aikata kuskure. Aya ta ƙara ambata cewa kuskuren da irin waɗannan mutane ke aikatawa ba zai cutar da Musulmi ba sai dai idan sun bi su kuma suka aikata irin wannan kuskure. Abu Bakr, bayan ya bayyana ma'anar aya daidai, ya kuma ambaci wani hadisi wanda a cikinsa Annabi ﷺ ya ce:

Some people misunderstood this ayah to claim that a Muslim should care only for himself and not have any concern for others. Abu Bakr explained to them that the ayah is not an indication to stop enjoining the good and forbidding the evil (Amr bil-Ma'ruf wa nahy anil-Munkar). Instead, the ayah is ordering the Muslims not to follow such persons who commit mistakes. The ayah further mentions that the mistakes committed by such individuals will not harm the Muslims unless they follow them and commit the same mistakes. Abu Bakr, after explaining the ayah's correct meaning, also quoted a hadith in which the Prophet (saaw) said:

"Za ku ci gaba da aikata Amr bil-Ma'ruf wa nahy anil-Munkar, kuma za ku ci gaba da riƙe azzalumi da alhaki, kuna tilasta masa ya daina zalunci. In ba haka ba, Allah zai aiko da azaba, kuma za ku yi Du'a ga Allah amma Du'arku ba za a amsa ba." A wani lamari, Umar ibn al-Khattab ya kasance yana karanta wannan ayar:

"You will continue performing Amr bil- Ma'ruf wa nahy anil-Munkar, and you will continue to hold the oppressor accountable and force him to cease his oppression. Otherwise, Allah will send a punishment, and you will make Du'a to Allah but your Du'a will not be answered." In another incident, Umar ibn al Khattab was reciting the ayah:

"da 'ya'yan itace da abba." [TMQ 80:31] Wani sahabi ya tambaye shi, "Mene ne wannan 'abba'?" Umar ya lura cewa yana tambaya ne game da wani abu da ya shafi al-Ghaib, sai ya umarce shi da kada ya yi haka, ya gamsu da ma'anar gaba ɗaya ta ayar da take bayyana ni'imomin Aljanna. Haka kuma Umar ya fahimci cewa ma'anar gaba ɗaya ta nassin a bayyane take kuma ana iya fahimtar ta ba tare da sanin ma'anar kalmar "abba" ba. Wani misali da ke kwatanta wannan hanyar gyara ya faru ne a lokacin da Musulmi suka fuskanci Romawa a Yaƙin Yarmuk. Wani Musulmi wanda yawan sojojin Romawa ya razana shi ya ce, "Larabawa kaɗan ne, Romawa kuma suna da yawa. Yaya girman Romawa, kuma yaya ƙanƙancin Larabawa!" Khalid ibn al-Walid ya amsa masa, "Ya kamata ka ce, 'Yaya girman Musulmi, kuma yaya ƙanƙancin Romawa!' Domin sojoji za su yi girma da nasara, kuma za su yi ƙanƙanta da shan kaye." A cikin wannan lamari, Khalid ya gyara dukkan ma'aunin daidaiton ƙarfi tsakanin rundunonin yaƙi, kuma ya bayyana wa wannan mutum cewa ya kamata a auna girman rundunar yaƙi da nasarorinta, ba da girman yawanta ba.

"and fruits and abba." [TMQ 80:31] A sahabi asked him, "What is this 'abba'?" Umar noticed that he was asking about something related to the Ghaib and instructed him not to do so and to be content with the ayah's general meaning of describing the bounties of the Jannah. Also, Umar realized that the general meaning of the text is clear and can be understood without understanding the meaning of the word "abba." Another example which illustrates this corrective process occurred when the Muslims faced the Romans in the Battle of Yarmuk. A Muslim who was overwhelmed by the numbers of the Roman Army stated, "Arabs are too little and Romans are too many. How great the Romans are and how little the Arabs are." Khalid ibn al-Walid replied, "You should say, 'How great Muslims are and how little the Romans are,' since the soldiers will be great by the victory and will be little by the defeat." In this incident, Khalid corrected the entire criteria of the balance of power between armies, and explained to that individual that the measure of an army's greatness should be based on its victories and not on its size.

Waɗannan misalan suna nuna cewa Annabi (saaw) da kuma Sahabbai bayansa sun damu sosai da tsarin tunani. Suna gyara fahimtar wani ra'ayi da ba daidai ba, kuma suna magance hanyar tunanin duk wanda suke buƙatar gyara masa. Saboda haka, Musulmi koyaushe suna ƙoƙari su kawar da duk wani ra'ayi baƙo daga Musulunci domin su kiyaye fahimtar Musulunci daidai, kuma su kawar da yiwuwar wani sabani ya taso. Musulmi suna kula sosai wajen kiyaye ra'ayinsu game da rayuwa, tare da kiyaye fahimtarsu game da Aqeedah, tunanin Musulunci da dokoki, da kuma hanyar da suke fahimtar Musulunci ta cikinta.

These examples illustrate that the Prophet (saaw) as well as the Sahabah after him were very concerned about the thinking process. They would correct the misunderstanding of a certain concept in addition to addressing the way of thinking of anyone whom they needed correction. Therefore, Muslims always strove to eliminate any alien idea from Islam in order to preserve the correct understanding of Islam and eliminate the possibility of any divergence emerging. Muslims paid careful attention towards maintaining their point of view towards the life in addition to preserving their understanding of the Aqeedah, the Islamic thoughts and rules, and the mechanism through which they understood Islam.

Duk da haka, zuwa ƙarni na uku, an fara ganin alamun karkacewa a tunanin wasu Musulmi lokacin da suka haɗa wasu ra'ayoyi baƙi cikin tunaninsu. Saboda haka, fahimtar Musulunci tsakanin Musulmi ta ƙara lalacewa a hankali. Ko da yake ana sa ran Musulmi su kiyaye babban matakin fahimta, sun kasa yin hakan sakamakon tarin abubuwa da dama. Abubuwa uku mafi muhimmanci da suka taimaka wajen raguwar tunanin Musulmi su ne: Falsafar Girka, falsafar Gabas ko ta Gabashi, da kuma mamayar ilimi ta Yammacin zamani.

However, by the third generation, patterns of divergence began to appear in the thinking of some Muslims when they incorporated some alien ideas into their thinking. Consequently, the understanding of Islam among Muslims gradually deteriorated. Even though Muslims are expected to maintain a high level of understanding, they failed to do so as a result of an accumulation of several factors. The three most significant factors which contributed to the decline of the thinking among Muslims were: Greek Philosophy, the Oriental or Eastern Philosophies, and the recent Western intellectual invasion.

Falsafar Girka za a iya ɗaukarta a matsayin wata takamammen hanya ta kallon rayuwa, domin tana da akida da kuma wasu manyan ra'ayoyi na asali, wanda duk hakan yana haifar da wata hanya ta musamman ta tunani wadda ta dogara da hankali (dabaru).

Greek philosophy can be considered a specific outlook toward life since it has an Aqeedah as well as certain key fundamental thoughts, all of which produce a unique way of thinking based upon logic.

Wannan falsafa ta isa ga Musulmai ta hanyoyi biyu: Kiristocin da ke rayuwa a karkashin Daular Musulunci, da kuma motsin fassara. Kiristocin da Musulmai ke mulki sun riga sun sami ilimin falsafar Girka, saboda Kiristanci ya zama mara wani tunani da ra'ayoyin hankali, don haka ba za a iya dogara da shi wajen gina wani tunani mai karfi a kansa ba. Saboda wannan gazawa, Kiristoci suka fara juyawa zuwa falsafar Girka da dabarun tunani (logic) don tsara tsarin tunaninsu. Abin takaici, wasu Musulmai ma sun shafu da tunanin Girka, suka fara nazarin falsafar Girka, suna zaton cewa yin haka zai ba su damar fuskantar Kiristoci da irin wannan kayan aiki ta fuskar hankali.

This philosophy was exposed to Muslims through two channels: The Christians living under the Islamic State, and the Translation movement. The Christians who were ruled by Muslims were already equipped with the Greek philosophy because Christianity became devoid of any rational thoughts and concepts and, therefore, could not be considered as an basis for building any substantial thoughts upon. Due to this deficiency, the Christians began to look towards Greek philosophy and logic in order to their system of thoughts. Unfortunately, some Muslims were influenced by the Greek thoughts as well, and they began studying Greek philosophy, thinking that doing so would enable them to intellectually face the Christians with the same tools.

Sun kasa fahimtar cewa zurfafa nazari a falsafar Girka zai kai su ga tasiri daga gare ta.

They failed to realize that delving into Greek philosophy would lead them to be influenced by it.

Musulmi ba su fahimci cewa kowace hanyar tunani an ayyana ta ne da wata akida ta musamman, wadda sakamakonta shi ne cewa duk wanda ya karɓi wata hanyar tunani zai ƙarshe ya kasance ƙarƙashin tasirin akidar da ta tsara irin wannan hanyar tunani.

The Muslims did not understand that any way of thinking is defined by a unique Aqeedah, which will result in the person adopting any way of thinking to ultimately be influence by the Aqeedah which shaped such a way of thinking.

Misali ɗaya da ke nuna yadda Musulmai suka dogara ga falsafar Girka don tabbatar da hujjojinsu shi ne lokacin da Kiristoci suka ce Almasihu Kalmar Allah ce wadda aka bai wa Maryam. A cewarsu, tun da kalma tana cikin Siffofin Allah, to ita madawwamiya ce, domin duk siffa mai bayyanawa tana da alaƙa da abin da take bayyanawa. Kuma tun da abin a wannan lamari shi ne Allah, wanda madawwami ne, to duk siffar da ke da alaƙa da Allah ma madawwamiya ce. Matsayar da Kiristoci suka cimma sakamakon wannan hujja ita ce Almasihu madawwami ne, ba halitta ba. Don tabbatar da da'awarsu, sun ambato wannan daga Littafi Mai Tsarki: "Da farko akwai Kalma, Kalmar kuma tana tare da Allah, Kalmar kuma Allah ce." Wasu Musulmai, kamar Mu'tazilawa, sun yi tunanin cewa mafi kyawun hanyar mayar da martani ga hujjar Kiristoci ita ce a ce Alƙur'ani halitta ne. A cewarsu, idan aka ce Alƙur'ani, wanda Kalmar Allah ne, halitta ne, hakan zai kai ga matsayar cewa Almasihu ma halitta ne, bisa dalilin cewa shi ma Kalmar Allah ne. Saboda haka, dukan tattaunawar game da Siffofin Allah ta samu tasiri daga wannan hanya. Mu'tazilawa sun ce babu bambanci tsakanin Siffofin Allah da Zatinsa, kuma su duka abu ɗaya ne. Sun yaɗa ra'ayin cewa bayanan Zatin Allah ba su rabuwa da Zatinsa. A cewarsu, idan Siffofin Allah, waɗanda madawwama ne, suka rabu da Zatinsa, hakan zai kai ga kasancewar abubuwa madawwama da yawa, wanda zai tabbatar da kasancewar Triniti.

Ɗaya daga cikin falsafolin Gabas mafi muhimmanci da suka yi tasiri ga Musulmi su ne falsafar Indiya da ta Farisa. Mutane da yawa daga Farisawa da Hindu sun karɓi Musulunci, amma sun yi ƙoƙarin sasanta tsoffin tunaninsu da sabbin tunanin Musulunci da suka karɓa. Daga ƙarshe, an fassara yawancin falsafolinsu da adabinsu zuwa Larabci, kuma sakamakon haka, yawancin ra'ayoyinsu, kamar Brahmanism, Dualism, da ra'ayoyin Mazdak, suka yaɗu a tsakanin Musulmi. Zanadiqah (Masu bidi'a)

Two of the most significant Eastern philosophies that influenced Muslims were the Indian and the Persian philosophies. Many Persians and Hindus became Muslims, but they attempted to reconcile between their old thoughts and the new Islamic thoughts they adopted. Eventually, many of their philosophies and literature was translated into Arabic, and as a result, many of their concepts, such as Brahmanism, Dualism, and the ideas of Mazdak, spread among Muslims. Heretics (Zanadiqah)

a tasowa a karon farko a tarihin Musulunci, wasu suna yada koyarwar Kwaminisanci ta Mazduk,2 wasu kuma suna inganta Brahmanism,3 wanda tushensa ya ta'allaka ne da ra'ayin azabtar da jiki don daukaka bangaren ruhaniya. Baya ga daidaikun mutane, an samu kungiyoyin sadaukarwa gaba daya wadanda tushensu da tsarinsu suka wuce iyakokin Musulunci, daga cikinsu akwai Karamitah da Hashashin (Assassins).

emerged for the first time in Muslim history, some propagating the Communistic teachings of Mazduk,2 while others promoting Brahmanism,3 which is rooted in the notion of torturing the body in order to elevate the spiritual aspect. In addition to individuals, entire sects whose foundation and structure exceeded the boundaries of Islam emerged, among them the Karamitah and Hashashin (Assassins).

Yaduwar Sufanci cikin sauri a tsakanin Musulmi na ɗaya daga cikin sakamako mafi bayyana na falsafar Gabas. Sufanci ya fara ne a matsayin kira ga Musulmi su nisanci al'amuran duniya, kamar harkokin kuɗi da na siyasa da jin daɗin abin duniya, su mai da hankali ga Lahira kaɗai.

The rapid spread of Sufism among Muslims was one of the most evident products of the Eastern philosophies. Sufism began as a call for Muslims to detach themselves from the worldly issues, such as financial and political affairs and material enjoyments, and to focus solely on the Hereafter.

Amma daga baya Sufanci ya shigar da ra'ayoyi baƙi da yawa kamar Brahmanci, Incarnation (Shigar Allah cikin halitta) da Dualism (Akida ta ƙaruwa biyu). Tun daga lokacin, Sufanci ya canja daga kira zuwa nisantar mutane daga harkokin rayuwa zuwa cikakkiyar falsafa mai nasa ra'ayoyi, alamomi, hanyar tunani, tsari, adabi da waƙoƙi. Tunanin Sufi ya fito fili saboda amfani da alamomi na musamman da salon sadarwa da babu wanda zai fahimta sai Sufaye kansu. Misali, Sufaye sun yi iƙirarin cewa kowace aya ko hadisi yana da ma'ana biyu: ɗaya wadda talakawa ke fahimta (ma'ana ta zahiri), ɗayar kuma ita ce ma'anar Batini (ɓoye), wadda su kaɗai ke iya fahimta. Sun tabbatar da wannan matsayi da cewa komai ya bayyana gare su sakamakon wasu ayyuka da ibadu da suke yi. Ga wasu misalan ayoyi tare da ma'anonin Batini da Sufaye suka danganta da su: Allah (SWT) ya ce, "Ya saki tekuna biyu da suke haɗuwa; a tsakaninsu akwai shinge wanda ba ɗayansu da zai iya ƙetarewa." [] Ibn Arabi, fitaccen Sufi, ya ce game da wannan aya: "Tekuna biyu (tekun ruwan gishiri da tekun ruwan daɗi) suna nufin jiki da ruhi bi da bi, kuma suna haɗuwa a cikin wujudin ɗan Adam."

A yayin da Musulmi ke cikin halin koma baya ta fuskar ilimi, Turai ta fara fitowa a matsayin sabon ƙarfin ilimi a duniya. A wannan lokaci ne Turai ta shiga zamanin Farfaɗowa (Renaissance), wanda ya haifar da fitowar Jari-hujja (Capitalism) a matsayin sabuwar akida. Akidar Jari-hujja tana da tushe a kan akidar Sekula, wadda ta ayyana dangantakar Coci da Gwamnati. Masana irin su Hobbes da Rousseau sun fara yaɗa sabbin ra'ayoyin Dimokuradiyya, 'Yanci, Son-kai (Individualism), da Ƴancin ɗan Adam (Liberty). Tare da wannan ci gaban ilimi, an sami fitowar tsarin tunani na kimiyya, wanda Turai ta rungumi. Duk waɗannan ci gaban ilimi sun kai Turai ga Juyin Juya Halin Masana'antu. Tare da fitowar akidar Jari-hujja da Juyin Juya Halin Masana'antu, Yamma ta fito a matsayin sabon ƙarfi na ilimi da na abin duniya a duniya.

While Muslims were experiencing a state of intellectual decline, Europe began to emerge as a new intellectual power in the world. During this time, Europe experienced the Renaissance, which resulted in the emergence of Capitalism as a new ideology. The Capitalist ideology had as its foundation the Secular creed which defined the relationship between Church and State. Thinkers such as Hobbs and Rosseau began propagating the newly-emerging concepts of Democracy, Freedom, Individualism, and Liberty. Parallel to the intellectual development was the emergence of the scientific way of thinking, which Europe embraced. All of these intellectual developments ushered Europe into the Industrial Revolution. With the emergence of the Capitalist ideology and the Industrial Revolution, the West emerged as a new intellectual and material force in the world.

Musulmi, da suke gamsuwa da fifikon sojojinsu, ko dai ba su san da sauye-sauye masu zurfi da ke faruwa a yawancin Turai ba, ko kuma sun yi watsi da su. Wannan gamsuwa ta kara karfi saboda imaninsu cewa ba za a iya cin nasara kan Musulunci ba, da dogon tarihin da Daular Musulunci ta yi a matsayin Daular farko a duniya tsawon karni guda, da kuma iyawarsu ta kayar da Crusaders da Mongolawa. Abin da ya kara wannan jin gamsuwa shi ne cewa Musulmi sun iya mamaye Turai baki daya, har suka kai tsakiyar Faransa da Vienna.

Muslims, content with their military superiority, were either unaware or heedless of the sweeping changes which were occurring throughout most of Europe. This contentment was further strengthened by their belief that Islam could not be conquered, the long history the Islamic State enjoyed as the First State in the world for a millennium, and their ability to defeat both the Crusaders and the Moguls. Further adding to this feeling of contentment was the fact that the Muslims were able to sweep across Europe, ultimately reaching Central France and Vienna.

Duk da cewa Daular Usmaniyya babbar runduna ce ta soja, tasirinta na siyasa da na ilimi kaɗan ne. A siyasance da kuma ta fuskar ilimi, Musulmi suna raguwa saboda tarin wasu abubuwa na cikin gida, kuma wannan koma-baya ya ƙara yaɗuwa da bayyana a zamanin Daular Usmaniyya. Musulmin da suke cikin wannan yanayin koma-baya ba su shirya sosai don fuskantar sauye-sauyen ba-zata da suka mamaye Turai ba, don haka ci gaban da Turai ta samu ya zama abin mamaki ga Musulmi, wanda ya ba su mamaki. Yayin da Musulmi a baya suke ci gaba da faɗaɗa iyakokinsu zuwa sababbin ƙasashe, Musulmin zamanin Daular Usmaniyya sun shaida yadda al'ummomin Turai, musamman Sipen, Portugal, Holand, Birtaniya da Faransa, suke mamayar ƙasashen Musulmi a yankuna daban-daban. A baya, Turawa sun tilasta wa kansu ratsa ƙasashen Musulmi don yin ciniki da sauran al'ummomi da yankuna masu nisa kamar Sin. Sai dai tare da gano sababbin hanyoyin ciniki da Vasco De Gama, Magellen, Columbus da wasu, Turai ba ta ƙara dogara ga Musulmi kaɗai ba a wannan fanni.