Kempen misionaris dianggap sebagai ujung tombak yang membuka jalan bagi penjajahan Eropah untuk menguasai dunia Islam dari segi politik, selepas terlebih dahulu menguasainya dari segi budaya. Melalui penaklukan Istanbul dan Balkan serta penyebaran Islam ke Eropah, kepimpinan intelektual Islam dibawa oleh orang Islam ke negara-negara Barat. Apabila kepimpinan itu goyah, negara-negara Islam menjadi sasaran Barat, yang seterusnya membawa kepimpinan intelektualnya ke dunia Islam, dan di sana ia menemui tanah yang subur bagi budayanya serta konsep-konsepnya tentang kehidupan; semua ini ditanam dengan pelbagai cara di bawah nama sains, humanisme dan dakwah keagamaan. Barat tidak berhenti di situ. Ia juga memburukkan budaya Islam dan konsep-konsep Islam tentang kehidupan dengan mengarahkan serangannya terhadap Islam. Ini memberi kesan buruk kepada golongan terpelajar dan ahli politik, malah sebenarnya kepada semua yang membawa budaya Islam, dan lama-kelamaan ia turut mempengaruhi majoriti umat Islam. Bagi golongan terpelajar, kuasa penjajah telah merangka, di sekolah-sekolah misionaris mereka sebelum penjajahan dan di semua sekolah lain selepas penjajahan, silibus pendidikan dan program budaya mereka sendiri menurut falsafah dan budaya tersendiri serta konsep-konsep khusus mereka tentang kehidupan. Mereka menjadikan keperibadian Barat sebagai asas budaya ini dan kebangkitan mereka, manakala sejarah dan persekitaran mereka menjadi sumber utama bahan yang dengan bersungguh-sungguh kita umat Islam isi ke dalam minda kita. Mereka tidak berhenti setakat itu, malah campur tangan dalam perincian silibus, memastikan tiada bahagian kecil yang lari dari landasan atau bercanggah dengan prinsip-prinsip umum yang mewakili falsafah dan budaya mereka. Ini berlaku juga terhadap pelajaran Din Islam dan sejarah; kedua-dua silibus ini telah dirangka berasaskan Barat dan mengikut konsep Barat.

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.

Walaupun hari ini, Deen Islam masih diajar di sekolah-sekolah Islam sebagai satu mata pelajaran kerohanian dan akhlak yang menyesuaikan diri dengan konsep agama dalam tradisi Barat. Ia diajar dengan cara yang jauh daripada realiti dan jauh tersasar daripada fakta sebenar kehidupan. Kehidupan Rasulullah ﷺ diajarkan kepada generasi muda dengan cara yang terpisah daripada Kenabian dan Risalah. Ia diajar sama seperti kehidupan Napoleon atau Bismarck, sebagai contoh. Akibatnya, ia tidak menanamkan di dalam hati mereka perasaan dan konsep yang sewajarnya. Subjek ibadah dan akhlak, yang termasuk dalam silibus agama, dipersembahkan dari sudut pandangan kepentingan diri. Maka, pengajaran Deen Islam juga telah sampai kepada landasan yang sama dengan konsep Barat tentang manfaat dan kepentingan peribadi.

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.

Pendidikan sejarah Islam juga telah tercemar dengan cara yang serupa akibat niat yang tidak baik dan salah faham, dan telah dihitamkan atas nama keadilan sejarah dan penyelidikan saintifik. Yang menambah luka ialah hakikat bahawa sebahagian Muslim yang berpendidikan telah mengambil alih pengajaran sejarah dan penyuntingan karya-karya sejarah mengikut kaedah dan silibus mubaligh. Akibatnya, semua silibus pendidikan telah dirangka mengikut falsafah Barat, dan melalui mengikuti silibusnya, ini menjadikan kebanyakan intelektual terbaratkan. Mereka menghadam budayanya, menyukainya, dan menjalani hidup mengikut konsepnya sehingga kebanyakan daripada mereka menjadi benci kepada budaya Islam dan mengkritiknya apabila dan di mana ia bercanggah dengan budaya Barat.

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.

Mereka yang dimaksudkan itu menjadi Barat dalam budaya mereka, sebuah budaya yang dikuasai oleh pandangan Barat. Mereka setia kepada budaya itu, sehingga mereka memuja orang asing dan mengambil budayanya. Ramai antara mereka menerima watak Barat, mereka menjadi benci kepada Islam dan budaya Islam, sama seperti orang Barat itu. Mereka percaya bahawa Islam dan budaya Islam adalah punca kemerosotan orang Islam, sebagaimana yang telah mereka diyakinkan oleh golongan tersebut. Akibatnya, ekspedisi mubaligh mencapai kejayaan besar apabila berjaya menarik ke pihak mereka golongan Muslim intelektual, yang kemudian berjuang bersama-sama mereka menentang Islam dan budaya Islam.

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.

Keadaan ini merebak lebih jauh, bukan sahaja kepada mereka yang berpendidikan di Eropah dan di sekolah-sekolah asing, tetapi juga kepada mereka yang membawa budaya Islam. Mereka terkejut dan marah dengan tindakan kuasa-kuasa penjajah Barat yang memfitnah agama mereka, lalu mereka memulakan tindak balas terhadap fitnah tersebut. Tindak balas itu dimulakan tanpa mereka menyedari sama ada ia betul atau salah pada asalnya. Dalam keghairahan mereka untuk mempertahankan Islam daripada fitnah orang asing, mereka tidak menyemak semula jawapan mereka. Mereka yakin bahawa Islam dituduh secara salah, namun begitu mereka tetap memulakan proses berbahaya untuk memutarbelitkan teks-teks Islam agar selaras dengan konsep-konsep Barat.

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.

Akibatnya, jawapan mereka adalah lemah dan pada hakikatnya, inilah yang sangat membantu serangan mubaligh, bukan jawapan itu sendiri. Yang lebih teruk lagi ialah budaya Barat, yang bertentangan dengan budaya Islam, menjadi sebahagian daripada konsep mereka yang mereka terima dengan mudah dan dengan tidak adil serta salah dikaitkan kepada Islam. Kebanyakan mereka mula dengan mengatakan bahawa Barat telah mengambil budayanya daripada Islam dan orang Islam, kemudian mereka mula memutarbelitkan hukum Islam supaya sesuai dengan budaya itu, walaupun terdapat percanggahan yang nyata antara budaya Islam dan budaya Barat.

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.

Oleh itu, setelah mereka membuktikan kepada diri sendiri bahawa 'Aqidah dan budaya mereka selaras dengan budaya Barat, mereka menerima budaya Barat secara keseluruhan. Ini bermakna mereka telah menerima budaya Barat dan meninggalkan budaya Islam mereka. Inilah sebenarnya yang dikehendaki oleh penjajah dan apa yang disasarkan oleh Barat apabila ia memberi tumpuan kepada kerja-kerja mubaligh dan ekspedisi penjajahannya.

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.

Dengan menjadikan cendekiawan mereka dididik di sekolah dan kolej Barat, dan melalui kekurangan pemahaman mereka tentang Islam berbanding dengan mereka yang menerima pendidikan Islam, umat Islam secara umumnya mewarisi konsep-konsep Barat tentang kehidupan. Negara-negara mereka, dengan itu, dibanjiri oleh budaya Barat yang materialistik dalam masyarakat, yang menyebabkan masyarakat itu hanya ditadbir mengikut budaya Barat dan konsep-konsepnya.

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.

Kebanyakan kaum Muslimin tidak menyedari bahawa sistem pemerintahan demokrasi dan sistem ekonomi Kapitalis kedua-duanya adalah sistem kekufuran. Mereka tidak tergerak mahupun terkejut apabila pertikaian mereka diselesaikan dengan sesuatu selain daripada apa yang Allah (SWT) telah turunkan, walaupun mereka sememangnya tahu bahawa Allah (SWT) berfirman,

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,

"Dan sesiapa yang tidak berhukum dengan apa yang telah diturunkan oleh Allah, maka mereka itu adalah golongan Kafirun (iaitu orang-orang kafir)." [Al-Ma'idah, 5:44].

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

Semua ini berlaku kerana budaya Barat, yang berasaskan pemisahan agama daripada negara, yang menjadi amalan lazim dalam masyarakat mereka, dan kerana konsep-konsep materialistik Barat tersebar luas. Mereka merasakan bahawa jika mereka sekadar beriman kepada Allah (swt) dan menunaikan solat, maka mereka telah menyempurnakan kewajipan Islam mereka. Sementara itu, mereka menyangka bahawa mereka boleh menguruskan urusan hidup mereka mengikut kehendak sendiri dan dengan apa yang mereka anggap terbaik. Ini sama sekali tidak menggusarkan mereka kerana mereka telah dijangkiti konsep Barat yang menyatakan, "Berikanlah kepada Kaisar apa yang menjadi hak Kaisar, dan kepada Tuhan apa yang menjadi hak Tuhan." Sebaliknya, mereka tidak terkesan dengan konsep-konsep Islam yang meletakkan Kaisar dan segala yang dimilikinya di bawah kekuasaan Allah (swt) secara mutlak. Perintah Allah meliputi segala sesuatu serta solat; ia meliputi jual beli, sewa-menyewa (malah semua transaksi perniagaan), sistem kehakiman dan sistem pendidikan; pendek kata, segala-galanya, tetapi orang Islam tidak lagi terkesan dengan konsep-konsep ini. Alangkah baiknya jika mereka membaca apa yang Allah (swt) firmankan.

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,

"Dan hendaklah engkau (wahai Muhammad ﷺ) menghukum di antara mereka dengan apa yang telah diturunkan oleh Allah." [Al-Ma'idah, 5:49].

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

Dan firman-Nya,

And His saying,

"Apabila kamu berhutang piutang untuk tempoh yang ditentukan, maka hendaklah kamu menuliskannya." [Al-Baqarah, 2:282].

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

Dan firman-Nya,

And His saying,

"Dan sesiapa yang menentang dan menyanggah Rasul (Muhammad ﷺ) setelah jelas kepadanya petunjuk yang benar, dan mengikuti selain jalan orang-orang yang beriman, Kami biarkan dia dalam kesesatan yang dipilihnya, dan Kami masukkan dia ke dalam Neraka Jahannam - dan itulah seburuk-buruk tempat kembali." [An-Nisa, 4:115].

“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].

Dan dengan firman Allah,

And by Allah’s saying,

“Dan tidaklah (patut) bagi orang-orang mukmin itu pergi semuanya (ke medan perang). Mengapa tidak ada dari tiap-tiap golongan di antara mereka beberapa orang yang pergi untuk memperdalam pengetahuan mereka tentang agama, dan untuk memberi peringatan kepada kaumnya apabila mereka telah kembali kepadanya, agar mereka dapat menjaga dirinya.” [At-Taubah, 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].

Sudah pasti, mereka tidak pernah terkesan dengan konsep-konsep yang dibawa oleh ayat-ayat dalam al-Qur’an walaupun mereka membacanya. Sebaliknya, mereka membaca ayat-ayat ini sebagai ayat al-Qur’an semata-mata, dan berhenti setakat itu. Sedangkan seorang Muslim benar-benar membaca al-Qur’an dengan kesedaran bahawa ia hidup, dan bahawa dia harus menggunakan konsep-konsepnya dalam kehidupannya dengan berusaha melaksanakannya. Namun, mereka membaca ayat-ayat ini dalam keadaan di mana konsep-konsep Barat menguasai, lalu mereka hanya menikmati kerohanian ayat-ayat tersebut. Apabila tiba kepada konsep dan makna ayat-ayat ini, mereka membina tembok halangan di minda. Semua ini berlaku kerana budaya dan konsep Barat benar-benar menguasai mereka, dan memegang pengaruh ke atas mereka. Demikianlah keadaan majoriti rakyat, termasuk mereka yang berpendidikan Islam mahupun berpendidikan asing.

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.

Adapun para politikus, fitnah yang ditimbulkan mereka jauh lebih besar dan bencana yang diakibatkan mereka jauh lebih buruk. Sejak kuasa-kuasa penjajah mengumpulkan para politikus ini, memikat mereka untuk menentang Negara ‘Uthmani dengan janji-janji ganjaran yang besar, mereka berkelakuan mengikut apa yang telah dirancang oleh orang-orang Barat untuk mereka. Pada zaman Negara ‘Uthmani, mereka berpihak kepada orang Barat dan membantunya menentang Negara itu. Perbuatan ini jelas diharamkan dalam Islam, namun mereka tetap berjaya melakukannya dan berasa bangga dengannya. Mereka bermegah dengan pencapaian itu pada setiap majlis dan ulang tahun yang mereka pilih sendiri untuk diraikan. Pada ketika itu, daripada berjuang menentang puak pemerintah untuk memperbaiki keadaan dan menggoncang Negara, mereka bersekutu dengan musuhnya, orang-orang kafir, menentang Negara. Ironinya yang pahit ialah orang-orang kafir akhirnya menguasai negara mereka sendiri. Kemudian, daripada mencari pertolongan rakyat menentang orang-orang kafir, mereka mencari pertolongan orang-orang kafir itu menentang rakyat mereka sendiri. Mereka begitu dipengaruhi oleh orang-orang kafir sehingga mereka kehilangan keperibadian Islam mereka. Konsep-konsep mereka dicemari oleh pendapat politik dan falsafah tertentu, dan ini seterusnya mencemari pandangan mereka tentang kehidupan dan akhirnya tentang Jihad itu sendiri (yang merupakan tujuan utama Negara). Ini merebak mencemari seluruh suasana Islam dan mengelirukan konsep-konsep dalam setiap aspek kehidupan.

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.

Berkompromi melalui rundingan telah menggantikan jihad. Ahli-ahli politik percaya dan menerima prinsip Khuth wa taalib (Ambil apa yang boleh sekarang, dan minta selebihnya kemudian), yang dianggap lebih baik bagi penjajah berbanding sebuah tentera besar di bumi, dan meminta bantuan kolonialis kafir menjadi amalan biasa dan peraturan standard. Mereka bergantung kepadanya tanpa menyedari bahawa sebarang bantuan yang dicari daripada orang kafir dianggap dosa besar dan bunuh diri politik. Mereka juga beralih kepada kerja melalui sempitnya regionalisme, dan menjadikannya suasana politik mereka sendiri. Mereka tidak menyedari bahawa regionalisme inilah yang menjadikan kerja politik sia-sia, kerana regionalisme - sebesar mana pun wilayahnya - tidak dapat memenuhi segala tugas politik dan bukan politik yang diperlukan oleh kehidupan yang sebenar. Mereka juga tidak berhenti di situ, malah menjadikan kepentingan peribadi sebagai fokus perhatian mereka dan menjadikan negara-negara asing sebagai pusat perhatian umum mereka. Oleh itu, mereka kehilangan pusat perhatian yang semula jadi, iaitu ideologi mereka. Dengan kehilangannya, mereka kehilangan peluang untuk berjaya dalam usaha mereka, betapa pun gigih mereka berusaha dan betapa pun setia mereka.

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.

Oleh itu, semua gerakan politik menjadi sia-sia, dan setiap kebangkitan dalam Ummah bertukar menjadi gerakan yang bercanggah dan kelam-kabut seperti haiwan yang disembelih, yang akhirnya berakhir dengan kekakuan, putus asa dan penyerahan diri. Demikian kerana pemimpin gerakan politik telah kehilangan tumpuan perhatian semula jadi mereka. Maka menjadi sesuatu yang lumrah bahawa Ummah turut kehilangan tumpuan perhatian ini. Akibatnya, konsep-konsep ahli politik telah tercemar dengan kesilapan, serta dengan ideologi asing. Hasilnya, gerakan-gerakan ditubuhkan di negeri-negeri Muslim atas nama nasionalisme, sosialisme, kedaerahan, komunisme, Deen kerohanian, akhlak, pendidikan dan dakwah. Gerakan-gerakan ini memburukkan keadaan dan menambah kompleks-kompleks yang menjadi beban masyarakat.

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.

Akibat daripada semua gerakan ini ialah kegagalan dan berputar di sekeliling diri mereka sendiri, kerana mereka bergerak mengikut konsep Barat, terpengaruh oleh serangan Mubaligh Kristian; dan mereka mengarahkan Ummah dalam perkara-perkara yang tidak membawa sebarang hasil atau kebaikan. Mereka juga membolehkan imperialisme memperoleh cengkaman yang kukuh dan kekal di situ. Oleh itu, kejayaan serangan Mubaligh Kristian tiada tandingannya.

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.