Hanyar da Yammacin duniya ta bi wajen magance wannan batu watakila ita ce ta fi cutar da al'ummar Musulmi, domin ta kai hari ne kan tsarin da ke aiwatar da tsarin Musulunci.

The manner in which the West addressed this issue perhaps inflicted the greatest damage upon the Muslim Ummah because it struck at the very mechanism which implements the Islamic system.

A lokacin Tsakiya, al'ummomin Yamma sun sha wahala matuka sakamakon tsarin mulki na tiyoloji da aka sanya musu. Zaluncin da Yammacin duniya ya fuskanta ya haifar da mummunan martani, wanda ya sa wasu ƙungiyoyi suka ƙi addini gaba ɗaya. Domin warware wannan rikici, Yamma ta ƙirƙiro wata mafita ta sulhu wadda ta raba Addini daga al'amuran rayuwa, kuma wannan mafita ta zama tushen sakularism na al'ummomin jari-hujja na Yamma. Tare da rabuwar Coci da Gwamnati da kuma karɓar jari-hujja daga baya, Turai ta shiga wani mataki na ci gaba cikin sauri. Don haka, ra'ayin cewa addini da siyasa ba za su iya zama tare ba, kuma haɗa su yana daidai da koma baya da raguwa, ya zama ginshiƙi a tunanin siyasar Yamma.

During the Middle Ages, the Western nations suffered tremendously as a result of the theocratic systems imposed upon them. A severe backlash erupted as a result of the oppression that the West experienced, which caused some groups to deny religion altogether. In order to resolve this confrontation, the West formulated a compromise solution which separated the Deen from the life affairs, and this solution became the Secular basis of Western Capitalist societies. With the separation of Church and State and the subsequent adoption of Capitalism, Europe entered a phase of rapid progress. Thus, the notion that religion and politics cannot coexist and that mixing the two is synonymous with backwardness and decline became a cornerstone in Western political thought.

Yammacin duniya ta fitar da wannan ra'ayi zuwa ga Musulmai, kuma ta yaudare su sosai har suka yi tunanin cewa abubuwan tarihi da Yammacin duniya ta fuskanta abu ne na duniya baki ɗaya, wanda ya shafi kowane addini ko Deen, ciki har da Musulunci. Sakamakon haka, Musulmai suka fara kallon siyasar Musulunci da idon da Yammacin duniya take kallon siyasar da aka haɗa da Deen, wato a matsayin haɗakar guba mai kisa. Kuma kamar yadda Yammacin duniya take ganin koma bayanta a matsayin sakamakon haɗa addini da siyasa, haka Musulmai suka fara ganin koma bayansu a matsayin sakamako kai tsaye na aiwatar da Musulunci a cikin harkokin rayuwa.

The West exported this notion to the Muslims and brilliantly deceived the Muslims into thinking that the historical experiences which the West encountered was a universal one which applied to every religion or Deen, including Islam. As a result, the Muslims began to view Islamic politics in the same light as the West viewed politics mixed with the Deen as a lethal cocktail. And just as the West perceived their decline as the result of mixing religion with politics, the Muslims began to perceive their own decline as the direct result of implementing Islam in the life affairs.

Ba zai kasance da wata matsala mai girma haka ba, da Musulmai sun fahimci cewa abubuwan da Yammaci ya fuskanta sun kasance ne na musamman ga Yammaci, kuma sun samo asali ne daga wasu dalilai, kamar: rashin iyawar koyarwar Kiristanci wajen magance al'amuran rayuwa saboda asalin koyarwar ta gauraya da tunani da bidi'o'in mutane; cewa son zuciya da ra'ayoyin malaman addini, ba ma koyarwar Kiristanci kanta ba, ne aka yi amfani da su a matsayin tushen mulki; da kuma kuskuren hanyar da Turawa suka bi wajen warware matsalar hankalinsu, wadda ta haifar da mafita mara kyau wadda ta saba wa kanta. Babu ɗaya daga cikin waɗannan dalilai da za a iya danganta shi da duniyar Musulunci, domin rubutun Musulunci an tabbatar da gaskiyarsa kuma ba a taɓa gurɓata shi ba, wanda ya sa Musulunci ya iya magance al'amuran rayuwa a kowane lokaci da wuri. Musulunci kuma, sabanin koyarwar Kiristanci da ake da ita a Turai a lokacin, cikakke ne a hankali, kuma yana umurtar mutum ya gina akidarsa bisa hanyar hankali. Haka kuma akidar Musulunci cikakkiya ce a yanayinta, kuma daga gare ta ne ake samun cikakken tsarin rayuwa. Saboda haka, ba a taɓa samun rikici tsakanin gaskiyar da hankali ke kaiwa gare ta da akidar Musulunci ba. Tsarin Musulunci kuma yana magance dukkan bangarorin rayuwa, babu wani bangare na al'amuran rayuwa da ba a amsa shi ba. Saboda waɗannan halaye da suka kebanta da akidar Musulunci, Musulmai ba su taɓa shiga "Zamanin Duhu" da Yammaci ya fuskanta ba. Koma-baya da Musulmai ke fuskanta ya samo asali ne daga rashin fahimtar Musulunci, wanda ya samo asali daga tarin dalilai, babu ɗaya daga cikinsu da yake da alaƙa da dalilan da suka haifar da Zamanin Duhu na Turai. Sai dai Yammaci ya yi amfani da koma-bayan Musulmai da rikicewar tunaninsu, ya ruɗe su da yin imani cewa kasancewar Musulunci a fagen siyasa ita ce babbar sanadin koma-bayansu. Sakamakon haka, Musulmi suka karkata zuwa ga ganin cewa koma bayansu da batun farfado da su suna buƙatar yin amfani da Yamma a matsayin abin koyi, lamarin da ya sa suka yi kira da a raba Musulunci daga harkokin rayuwa, da kuma watsi da tsarin siyasar Musulunci a matsayin abin da ya zama wajibi domin farfado da Musulmi.

Such a problem could have been easily alleviated if the Muslims realized that the experiences of the West were specific to the West and stemmed from certain factors, such as: The inability of the Christian doctrine to address the life affairs because of the original doctrine being mixed with manmade ideas and innovations; the fact that the whims and opinions of the clergy, and not even the Christian doctrine itself, was used as a basis for rule; and the incorrectness of the manner in which the Europeans attempted to resolve their intellectual dilemma, which produced an incorrect solution that inherently contradicted itself. None of these factors could be generalized to the Muslim World because the Islamic text is proven correct and was never polluted, which made Islam capable of addressing the life affairs at any time or place. And Islam, unlike the existing Christian doctrine in Europe at the time, is intellectually conclusive and directs the human being to build his Aqeedah based on the intellectual method. Furthermore, the Islamic Aqeedah is comprehensive in its nature, and from it emanates a comprehensive system of life. Therefore, there was never a conflict between the reality deduced from the intellect and the Islamic Aqeedah. And the Islamic System addresses all aspects of life, leaving no aspect of the life affairs unanswered. Because of these attributes that were unique to the Islamic Aqeedah, the Muslims never had a "Dark Ages" which the West experienced. The decline which the Muslims were undergoing was a result of misunderstanding Islam, which resulted from the accumulation of several factors, none of which had any relation to the factors contributing to the European Dark Ages. However, the West capitalized upon the decline of the Muslims and their intellectual confusion by misleading them to believe that the presence of Islam in the political arena was the central cause of their decline. As a result, the Muslims were diverted into perceiving their decline as well as the issue of revival using the West as a model, which caused them to call for the separation of Islam from the life affairs and abandoning the Islamic political system as necessary to revive the Muslims.

A yau, rabuwa tsakanin Musulunci da siyasa ta zama tushe mai zurfi a tsakanin Musulmai gaba ɗaya, musamman tsakanin 'yan siyasa da masana Musulmai. Bugu da ƙari, abubuwa biyu na kwanan nan sun ƙara dagula lamarin. Na farko, tsarin karatun da Turawan mulkin mallaka suka kafa, wanda Musulmai suka sami kansu a ƙarƙashinsa, ya nuna tarihin Musulunci a ƙarƙashin Khilafah a matsayin zamani na rashin tausayi da dabbanci, inda duniyar Musulunci ta nutse cikin rikice-rikice, rashin kwanciyar hankali, da kisan kai marar ƙarewa nan da nan bayan zamanin Sahabbai. An gabatar da Khulafa a mafi yawan lokuta a matsayin azzalumai masu jin daɗin kisa, masu sha'awar alatu da mata. Irin waɗannan hotuna sun shiga zukatan Musulmai har suka fara kallon tarihinsu da kunya, suna tunanin cewa Khilafah wani abu ne da ya ɓata kyawun Musulunci. Baya ga haka, akwai kuma wasu gwamnatoci a duniyar Musulunci da ke ikirarin cewa Musulunci ne, da kuma halayen jam'iyyun siyasa da daidaikun Musulmai waɗanda ke yin irin wannan datti na siyasa irin wanda ke cikin siyasar Yammacin duniya. Irin waɗannan gwamnatoci, duk da cewa ba komai ba ne illa gwamnatocin boko waɗanda ke aiwatar da wasu sassa na Musulunci kawai, suna ɗaukar Musulunci da mummunan hoto sosai. Saboda rashin iya yawancin Musulmai wajen bambance abin da ke tsara ƙasar Musulunci da gwamnatocin da ke ikirarin Musulunci, da rashin iya bambance siyasar da ake yi bisa Musulunci da "siyasa da sunan Musulunci," irin waɗannan gwamnatoci da daidaikun mutane suna ƙara rage yarda da Musulmai ke da ita ga ikon Musulunci na magance al'amuran rayuwa.

Today, the separation of Islam and politics has become deeply rooted among the Muslims in general and among Muslim politicians and intellectuals in particular. In addition, two recent factors compound the problem. First, the educational curricula laid down by the Western Colonialists which the Muslims were exposed to depicted the Islamic history under the Khilafah as a ruthless and barbaric era in which the Muslim world was engulfed in conflicts, instability, and endless killings immediately following the Era of the Sahabah. The Khulafaa were presented for the most part as bloodthirsty dictators preoccupied with lavishness and women. Such images were so successfully implanted in the minds of the Muslims that they began to view their history with shame, thinking that the Khilafah was something that spoiled the image of Islam. Added to the history books are the existence of some regimes in the Muslim world which claim themselves as Islamic, as well as the behavior of Muslim political parties and individuals who play the same dirty politics characteristic of Western politics. Such regimes, although they are nothing more than Secular regimes which apply fragments of Islam, nevertheless present a very negative portrayal of Islam. Because of the inability of most Muslims to distinguish between what constitutes an Islamic state and the existing states which claim themselves as Islamic, and their inability to differentiate between politics practiced based on Islam and "Politics in the name of Islam," such regimes and individuals further shatter the confidence of Muslims in Islam's ability to address the life's affairs.

Saboda haka, Musulmi da yawa, saboda takaici da bakin ciki, sukan bi hanya mai sauki su raba Musulunci gaba daya da siyasa.

As a result, many Muslims, out of despair and frustration, take the easy path and separate Islam from politics altogether.