Uvamizi wa kimisionari ulichukuliwa kama kichwa cha mkuki kilichoandaa njia kwa ukoloni wa Ulaya kuiteka dunia ya Kiislamu kisiasa baada ya kuiteka kitamaduni kwanza. Kupitia kuiteka Istanbul na Balkan, na kwa kuuleta Uislamu Ulaya, uongozi wa kiakili wa Kiislamu ulibebwa na Waislamu hadi nchi za Magharibi. Uongozi huo ulipoyumba, nchi za Kiislamu zikawa shabaha ya Magharibi, ambayo kwa hiyo ilibeba uongozi wake wa kiakili hadi ulimwengu wa Kiislamu, ambako ilikutana na ardhi yenye rutuba kwa utamaduni wake na dhana zake kuhusu maisha; hizi zilipandwa kwa njia mbalimbali chini ya majina ya sayansi, ubinadamu na uhubiri wa kidini. Magharibi haikusimama hapo, bali pia iliutukana utamaduni wa Kiislamu na dhana za Kiislamu kuhusu maisha kwa kuelekeza mashambulizi yake dhidi ya Uislamu. Hili liliathiri vibaya tabaka lililoelimika na wanasiasa, kwa kweli liliathiri kwa kina wote waliokuwa wakibeba utamaduni wa Kiislamu, na baada ya muda likaathiri wengi wa Waislamu. Kwa upande wa watu walioelimika, mamlaka za kikoloni zilikuwa zimeandaa katika shule zao za kimisionari, kabla ya kukalia, na katika shule nyingine zote baada ya kukalia, mtaala wao wa elimu na programu zao za kitamaduni kulingana na falsafa yao mahsusi, utamaduni wao, na dhana zao maalum kuhusu maisha. Walifanya haiba ya Magharibi kuwa msingi wa utamaduni huu na wa mwamko wao, huku historia yao, mazingira yao, vikiwa vyanzo vikuu vya nyenzo ambazo sisi Waislamu tunazijaza akili zetu kwa hamu. Wala hawakuishia hapo, bali walienda mbali kiasi cha kuingilia maelezo ya mitaala, wakihakikisha kwamba hakuna sehemu yoyote ya mafundisho inayotoka nje ya mstari wala kupingana na kanuni za jumla zilizowakilisha falsafa na utamaduni wao. Hili lilikuwa hivyo hata kuhusu masomo ya Dini ya Kiislamu na historia; mitaala yote miwili ilikuwa imeandaliwa kwa msingi wa Kimagharibi na kwa kuzingatia dhana za Kimagharibi.

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.

Hata leo Dini ya Kiislamu inafundishwa katika shule za Kiislamu kama somo la kiroho na kimaadili, likiendana na dhana ya Magharibi ya dini. Inafundishwa kwa namna iliyo mbali na uhalisia na mbali na ukweli halisi wa maisha. Maisha ya Mtume wa Allah ﷺ yanafundishwa kwa vijana wetu kwa namna iliyokatwa mbali na Unabii na Ujumbe. Yanafundishwa kwa njia ile ile ambayo maisha ya Napoleon au Bismarck yanavyofundishwa, kwa mfano. Matokeo yake, hili halijengi ndani ya mioyo yao hisia au dhana zinazostahili. Mada ya ibada na maadili, ambayo imejumuishwa katika silabasi ya kidini, inawasilishwa kwa mtazamo wa maslahi binafsi. Hivyo, ufundishaji wa Dini ya Kiislamu umejikuta nao ukiwekwa katika mkondo uleule na dhana za Magharibi za manufaa na maslahi binafsi.

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.

Kufundisha historia ya Kiislamu nako kumeharibiwa vilevile kwa nia mbaya na kutoelewa, na kumechafuliwa kwa jina la uadilifu wa kihistoria na utafiti wa kisayansi. Jambo linalozidisha uchungu ni ukweli kwamba baadhi ya Waislamu walioelimika wamechukua jukumu la kufundisha historia na kuhariri kazi za kihistoria kwa kufuata mbinu na mtaala wa wamisionari. Matokeo yake, mitaala yote ya elimu imebuniwa kwa kufuata falsafa ya Magharibi, na kwa kufuata mitaala hiyo. Hali hii imewafanya wasomi wengi kuwa wa kimagharibi. Wameimeza utamaduni huo, wameupenda, na wameishi maisha yao kwa kufuata dhana zake, hadi wengi wao wakaanza kuchukia utamaduni wa Kiislamu na kuukosoa pale unapopingana na utamaduni wa Magharibi.

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.

Waislamu hao walibadilika kitamaduni na kuwa Wamagharibi, utamaduni uliodhibitiwa na mtazamo wa Magharibi. Walikuwa waaminifu kwa utamaduni huo, kiasi cha kumwabudu mgeni na kuchukua utamaduni wake. Wengi wao walijichukulia tabia ya Kimagharibi, wakawa na chuki dhidi ya Uislamu na utamaduni wa Kiislamu, kama vile Mmagharibi alivyokuwa. Waliamini kwamba Uislamu na utamaduni wa Kiislamu ndio chanzo cha kudorora kwa Waislamu, kama walivyoaminishwa nao. Kwa sababu hiyo, misafara ya kimishenari ilipata mafanikio makubwa pale ilipofanikiwa kuwavuta upande wao Waislamu wasomi, ambao baadaye walipigana bega kwa bega nao dhidi ya Uislamu na utamaduni wa Kiislamu.

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.

Hali ilienea haikuwahusu tu watu waliosomea Ulaya na katika shule za kigeni, bali pia wale waliokuwa wamebeba utamaduni wa Kiislamu. Walishtushwa na kukasirishwa na vitendo vya mataifa ya kikoloni ya Magharibi vya kuichafua Dini yao, hivyo wakaanza kujibu uchafuzi huo. Jibu lao lilianza bila kutambua kama lilikuwa sahihi au lisilo sahihi tangu mwanzo. Katika shauku yao ya kuutetea Uislamu dhidi ya uchafuzi wa wageni, hawakuchunguza jibu lao. Walikuwa na hakika kwamba Uislamu ulikuwa ukishtakiwa kwa makosa, lakini hata hivyo wakaanza mchakato hatari wa kupotosha maandiko ya Kiislamu ili yaendane na dhana za Kimagharibi.

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.

Matokeo yake, majibu yao yalikuwa dhaifu, na kwa kweli ni hali hiyo ndiyo iliyosaidia sana uvamizi wa kimishenari, badala ya majibu yenyewe. Jambo baya zaidi ni kwamba utamaduni wa Magharibi, ambao unapingana na utamaduni wa Kiislamu, uliingia katika dhana zao, nao wakaupokea kwa urahisi na kuuhusisha kwa dhuluma na makosa na Uislamu. Wengi wao walianza kwa kusema kwamba Magharibi ilichukua utamaduni wake kutoka kwa Uislamu na Waislamu, kisha wakaanza kuzipotosha kanuni za Kiislamu ili ziendane na utamaduni huo, licha ya utofauti wa wazi kati ya utamaduni wa Kiislamu na wa Magharibi.

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.

Kwa hiyo, mara baada ya kujithibitishia wenyewe kwamba 'Aqeedah yao na utamaduni wao vinaendana na utamaduni wa Magharibi, walikubali utamaduni wa Magharibi kwa ukamilifu wake. Hii ilimaanisha kwamba walikuwa wamekubali utamaduni wa Magharibi na kuuacha utamaduni wao wa Kiislamu. Hiki ndicho hasa ambacho mkoloni alikitaka na ambacho Magharibi ililenga pale ilipojikita katika kazi yake ya umishonari na safari zake za kikoloni.

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.

Kwa kuwa wasomi wao walisomeshwa katika shule na vyuo vya Magharibi, na kwa sababu ya kutokuelewa kwao Uislamu ikilinganishwa na wale waliopata elimu ya Kiislamu, Waislamu kwa jumla walirithi dhana za Magharibi kuhusu maisha. Hivyo nchi zao zilifurika utamaduni wa Magharibi wa kimaada katika jamii, jambo lililopelekea jamii hiyo iendeshwe peke yake kwa mujibu wa utamaduni wa Magharibi na dhana zake.

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.

Waislamu wengi hawakutambua kuwa mfumo wa utawala wa kidemokrasia na mfumo wa kiuchumi wa Kibepari vyote viwili ni mifumo ya kikafiri. Hawakushtuka wala kuguswa pale migogoro yao ilipotatuliwa kwa kitu kingine kisicho alichoteremsha Allah (SWT), ilhali walikuwa hakika wanajua kwamba Allah (SWT) anasema,

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,

"Na yeyote asiyehukumu kwa yale aliyoteremsha Allah, basi hao ni Makafiri (yaani wasioamini)." [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].

Yote haya yalitokea kwa sababu ya utamaduni wa Magharibi, unaotegemea kutenganisha dini na dola, ambao ulitawala katika jamii zao, na kwa sababu dhana za kimaada za Magharibi zilikuwa zimeenea sana. Walihisi kwamba kama wangemwamini Allah (swt) tu na kutekeleza swala, basi wangekuwa wametimiza wajibu wao wa Kiislamu. Wakati huo huo, walidhani kwamba wangeweza kuendesha mambo ya maisha yao kulingana na matamanio yao wenyewe na kwa kile walichodhani ni bora. Hili halikuwasumbua hata kidogo kwa sababu walikuwa wameambukizwa dhana ya Magharibi inayosema kwamba mtu anapaswa, "Mpe Kaisari yaliyo ya Kaisari na Mungu yaliyo ya Mungu." Kinyume chake, hawakuathiriwa na dhana za Kiislamu zinazoweka Kaisari na kila alichonacho chini ya mamlaka ya Allah (swt) kwa uthabiti. Amri za Allah zinajumuisha mambo yote pamoja na swala; zinajumuisha kununua na kuuza, kukodi (kwa hakika miamala yote ya kibiashara), mfumo wa mahakama na mfumo wa elimu; kwa ufupi kila kitu, lakini Waislamu hawakuathiriwa tena na dhana hizi. Laiti wangesoma kile Allah (swt) anachosema.

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,

“Na hukumu baina yao kwa yale aliyoyateremsha Mwenyezi Mungu.” [Al-Ma’idah, 5:49]. Note: the verse text is inside braces in the original rules only as a marker; here the Qur'an verse is translated, and the Prophet's honorific appears in the original as "(pbuh)", which I have rendered as ﷺ after the Prophet's mention.

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

Na kauli Yake,

And His saying,

"Mnapoingia deni la muda maalum, liandikeni." [Al-Baqarah, 2:282].

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

Na kauli Yake,

And His saying,

“Na yeyote anayepingana na kupinga Mtume (Muhammad ﷺ) baada ya uongofu kumdhihirikia wazi, na akafuata njia isiyokuwa ya waumini, tutamwacha katika yale aliyoyachagua, na tutamwingiza Jahannamu - na hiyo ni marejeo mabaya.” [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].

Na kwa kauli ya Allah,

And by Allah’s saying,

"Wala haifai kwa Waumini kwenda vitani (Jihadi) wote pamoja. Katika kila kikundi chao, kundi moja tu ndilo linapaswa kwenda, ili wale waliobaki nyuma wapate kufundishwa mambo ya dini (ya Kiislamu), na ili wawaonye watu wao watakaporudi kwao, ili wapate kujihadhari (na uovu)." [At-Tawba, 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].

Hakika, hawakuwahi kuathiriwa na dhana zilizomo katika aya za Qur'ani hata kama walizisoma. Badala yake, walizisoma aya hizi kama aya za Qur'ani tu, wakiishia hapo. Ilhali Muislamu husoma Qur'ani akijua kwamba ni hai, na kwamba anapaswa kuzitumia dhana zake maishani mwake kwa kujaribu kuzitekeleza ndani yake. Hata hivyo, walizisoma aya hizi katika mazingira ambayo dhana za Kimagharibi ndizo zilizotawala, na hivyo wakajiingiza katika roho ya kiroho ya aya hizo. Walipofika kwenye dhana na maana za aya hizi, waliweka kizuizi cha kiakili. Yote haya yalitokana na utamaduni na dhana za Kimagharibi kuwadhibiti kwa ufanisi, zikiwa na nguvu juu yao. Hali hii ilihusu wengi wa watu, pamoja na wale waliopata elimu ya Kiislamu au ya kigeni.

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.

Kwa upande wa wanasiasa, msiba ulikuwa mkubwa zaidi na janga kuwa baya zaidi kwa sababu yao. Tangu mamlaka ya kikoloni yalipowakusanya wanasiasa hawa, yakiwavutia kupinga Dola ya ‘Uthmani kwa ahadi za zawadi kubwa, wao waliendesha mambo yao kulingana na yale ambayo Wamagharibi walikuwa wameyapanga kwa ajili yao. Katika siku za Dola ya ‘Uthmani, walishirikiana na Mmagharibi na kumsaidia dhidi ya Dola yao. Jambo hili limekatazwa waziwazi katika Uislamu, lakini bado walifanikiwa kulitekeleza kwa namna fulani, nao wakajivunia hilo. Walijisifu kwa mafanikio yao katika kila tukio na kila maadhimisho waliyojichagulia kusherehekea. Wakati huo, badala ya kupigania dhidi ya kundi tawala ili kurekebisha hali na kuitikisa Dola, walikwenda pamoja na adui wake, makafiri, dhidi ya Dola. Kilichokuwa kichungu ni kwamba makafiri hatimaye walichukua nchi yao. Kisha, badala ya kutafuta msaada wa watu dhidi ya makafiri, walitafuta msaada wa makafiri dhidi ya watu wao wenyewe. Waliathiriwa na makafiri kiasi kwamba walipoteza utambulisho wao wa Kiislamu. Mawazo yao yalitiwa sumu na mitazamo fulani ya kisiasa na kifalsafa, na hilo nalo likatia sumu mtazamo wao kuhusu maisha na hatimaye kuhusu Jihad yenyewe (ambayo ndiyo lengo kuu la Dola). Hili lilienea likatia sumu mazingira yote ya Kiislamu na kuchanganya dhana katika kila nyanja ya maisha.

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.

Kupatana kwa njia ya mazungumzo kulichukua nafasi ya Jihadi. Wanasiasa waliamini na kupitisha kanuni ya *Khuth wa taalib* (Chukua unachoweza sasa, kisha omba kilichobaki baadaye), ambayo inaonekana kuwa bora kwa mkoloni kuliko jeshi kubwa ardhini. Kutafuta msaada wa mkoloni asiyeamini kukawa desturi ya kawaida na kanuni ya kawaida. Walimtegemea bila kutambua kwamba msaada wowote waliouomba kutoka kwa asiyeamini ulihesabiwa kuwa dhambi kubwa na kujiua kisiasa. Pia walijielekeza kufanya kazi ndani ya finyu ya ukanda (uzalendo wa kimkoa), wakaufanya kuwa mazingira yao ya kisiasa. Hawakutambua kwamba ukanda huu wenyewe unafanya kazi ya kisiasa kuwa isiyo na matunda, kwa sababu ukanda - haijalishi ni mkubwa kiasi gani - hauwezi kutimiza majukumu yote ya kisiasa na yasiyo ya kisiasa ambayo maisha halisi yanayahitaji. Wala hawakuishia hapo, bali walifanya maslahi yao binafsi kuwa kitovu cha umakini wao, na nchi za kigeni wakazifanya kuwa kitovu chao cha jumla cha umakini. Kwa hiyo walipoteza kitovu cha asili cha umakini wao, ambacho ni itikadi yao. Kwa kukipoteza, walipoteza nafasi ya kufanikiwa katika lengo lao, haijalishi walijitahidi kiasi gani na walikuwa waaminifu kiasi gani.

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.

Kwa hiyo, harakati zote za kisiasa zilipoteza maana, na kila mwamko ndani ya Ummah uligeuka kuwa harakati yenye mkanganyiko na mchanganyiko kama ile ya mnyama aliyechinjwa, ambayo mwishowe huishia katika kutotembea, kukata tamaa na kujisalimisha. Hali hii ilitokea kwa sababu viongozi wa harakati za kisiasa walipoteza kitovu chao cha asili cha umakini. Hivyo ikawa ni jambo la kawaida kwa Ummah kupoteza kitovu hiki cha umakini. Kwa mujibu wa hayo, mawazo ya wanasiasa yalitiwa sumu na yale yaliyo potofu, pamoja na itikadi za kigeni. Matokeo yake, harakati zilianzishwa katika nchi za Kiislamu kwa jina la utaifa, ujamaa, ukanda (uchama wa kimkoa), ukomunisti, Dini ya kiroho, maadili, elimu na da'wah. Harakati hizi ziliuzidisha hali hiyo na kuongeza magumu ya kisaikolojia ambayo jamii inayateseka.

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.

Matokeo ya harakati hizi zote yalikuwa kushindwa na kujizungusha wenyewe, kwa kuwa zilifuata dhana za Kimagharibi, zikiathiriwa na uvamizi wa wamishonari; zikaielekeza Ummah katika mambo ambayo hayakuleta matunda wala manufaa. Pia ziliwezesha ukoloni kupata mizizi imara na kubaki humo. Hivyo, mafanikio ya uvamizi wa wamishonari hayakuwa na mfano.

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.