Kudhoofika na kufufuka kwote ni matokeo ya kasi ya kifikra ambayo watu huianzisha. Kufufuka kunatarajiwa kutokea ikiwa juhudi au kasi hiyo imejengwa juu ya fikra kamili, na watu wakaenda sambamba nayo. Kinyume chake, kudhoofika kunatarajiwa kutawala ikiwa fikra hiyo kamili haipo, na watu wameshindwa kuchukulia fikra yoyote kama msingi wa kurejelea.

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.

Kwa hiyo, utafiti wowote au mjadala wowote unaohusu sababu zinazopelekea kudorora kwa sasa kwa Ummah lazima ushughulikie suala hili. Kwa kuchunguza historia ya kifikra ya Ummah wa Kiislamu, mtu hugundua kwamba Waislamu katika vizazi vitatu vya mwanzo walidumisha Uislamu kuwa ndio msingi pekee wa marejeo. Walichukua Uislamu kama alivyowaelekeza Mtume ﷺ kufanya - kwa kuchunguza uhalisia kupitia mchakato wa kina na wa kina wa kufikiri. Aqeedah ya Kiislamu, iliyojengwa kupitia mchakato huu wa kifikra, ikawa marejeo ya fikra za Waislamu. Aqeedah hii ingetumika kama msingi ambao Sahaba wangejengea uelewa wao wa kanuni na mifumo ya Kiislamu ya kuongoza maisha yao.

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.

Waislamu walikuwa na wasiwasi mkubwa hasa kuhusu mchakato huu, na Mtume ﷺ alikuwa akifuatilia kwa makini na kurekebisha mara moja kila upotovu katika mwenendo huu. Alikuwa akiwasahihisha Maswahaba mara moja na kukataza kila kutoelewana kilichojitokeza, bila kujali ukubwa wake. Kwa mfano, Mtume ﷺ alipo

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)

Alimwambia Masahaba kwamba watu wa Peponi wameumbwa kwa ajili ya Peponi, na watu wa Motoni wameumbwa kwa ajili ya Motoni. Masahaba wakamuuliza, "Basi kwa nini tufanye kazi?" Naye ﷺ akawaambia, "Fanyeni kazi, na kila mmoja atakwenda kuelekea kile alichoumbwa kwacho." Katika tukio hili, Mtume ﷺ aliona tatizo katika fikra zao pale Masahaba walipotaka kuunganisha matendo yao kwa namna hasi na mambo ya Ghaib, katika kesi hii kile walichokiona kuwa ni Elimu ya Allah (SWT). Mtume ﷺ mara moja alirekebisha uelewa huu potofu kwa kuwaeleza kwamba Muislamu anapaswa kuunganisha matendo yake na kile anachoweza kukifahamu na kukitambua, ambacho ni Hukmu ya Shari'ah, badala ya kuunganisha na kile asichoweza kukifahamu wala kukielewa, ambacho ni Ghaib.

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.

Katika tukio jingine, kupatwa kwa jua kulitokea baada ya kifo cha Ibrahim, mwana wa Nabii ﷺ.

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

Baadhi ya watu walianza kuunganisha kwa makosa kutokea kwa kupatwa kwa jua na tukio hili. Nabii (saaw) mara moja alisahihisha ufahamu wao kwa kuwaeleza watu kwamba hawapaswi kuunganisha jambo lolote la kimaumbile na mchakato wa maisha, kwa sababu hakuna uhusiano wowote kati ya hivyo viwili. Aliwaambia Maswahaba, "Jua na mwezi ni alama za Allah, na hazipatwi kwa sababu ya kuzaliwa au kufa kwa mtu yeyote." Mchakato huu wa kusahihisha haukutokea wakati wa Nabii (saaw) pekee, bali uliendelea pia wakati wa Zama za Maswahaba. Imepokewa kwamba Abu Bakr aliwasahihisha watu walipoelewa vibaya aya ifuatayo:

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:

"Enyi mlioamini. Jilindeni nafsi zenu. Mkiwa mnafuata uongofu, hakuna madhara yatakayowapata kutoka kwa wale waliopotoka. Marejeo yenu nyote ni kwa Allah." [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].

Baadhi ya watu walielewa vibaya aya hii, wakadai kwamba Muislamu anapaswa kujali nafsi yake peke yake na asiwe na wasiwasi wowote kuhusu wengine. Abu Bakr aliwaeleza kwamba aya hii si ishara ya kuacha kuamrisha mema na kukataza maovu (Amr bil-Ma'ruf wa nahy anil-Munkar). Badala yake, aya hii inawaamuru Waislamu wasifuate watu wa namna hiyo wanaofanya makosa. Aya hiyo pia inataja kwamba makosa yanayofanywa na watu hao hayatawadhuru Waislamu isipokuwa wakiwafuata na kufanya makosa hayo hayo. Abu Bakr, baada ya kueleza maana sahihi ya aya, pia alinukuu hadithi ambayo Mtume ﷺ alisema:

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:

"Utaendelea kutekeleza amr bil-ma'ruf wa nahy anil-munkar, na utaendelea kumwajibisha dhalimu na kumlazimisha aache dhulma yake. Vinginevyo, Allah atatuma adhabu, nawe utamwomba Allah du'a lakini du'a yako haitajibiwa." Katika tukio jingine, Umar ibn al-Khattab alikuwa akisoma aya hii:

"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:

"na matunda na abba." [TMQ 80:31] Sahabi mmoja alimuuliza, "Huu 'abba' ni nini?" Umar aligundua kwamba alikuwa anauliza kuhusu jambo linalohusiana na al-Ghaib, akamwamuru asifanye hivyo, na aridhike na maana ya jumla ya aya inayoelezea neema za Jannah. Pia, Umar alitambua kwamba maana ya jumla ya maandishi iko wazi na inaweza kueleweka bila kujua maana ya neno "abba." Mfano mwingine unaoonyesha mchakato huu wa kurekebisha ulitokea wakati Waislamu walipokabiliana na Warumi katika Vita vya Yarmuk. Muislamu mmoja aliyezidiwa na idadi ya Jeshi la Warumi alisema, "Waarabu ni wachache mno na Warumi ni wengi mno. Warumi ni wakubwa kiasi gani na Waarabu ni wadogo kiasi gani." Khalid ibn al-Walid alijibu, "Unapaswa kusema, 'Waislamu ni wakubwa kiasi gani na Warumi ni wadogo kiasi gani,' kwa kuwa askari watakuwa wakubwa kwa ushindi na watakuwa wadogo kwa kushindwa." Katika tukio hili, Khalid alirekebisha kigezo kizima cha mizani ya nguvu kati ya majeshi, na akamweleza mtu huyo kwamba kipimo cha ukuu wa jeshi kinapaswa kuwa ushindi wake, si ukubwa wake.

"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.

Mifano hii inaonyesha kwamba Mtume ﷺ pamoja na Masahaba waliofuata baada yake walijali sana mchakato wa kufikiri. Walikuwa wakirekebisha uelewa potofu wa dhana fulani, na pia kurekebisha namna ya kufikiri ya yeyote aliyehitaji kurekebishwa. Kwa sababu hiyo, Waislamu daima walijitahidi kuondoa fikra yoyote ngeni kutoka katika Uislamu ili kuhifadhi uelewa sahihi wa Uislamu na kuzuia uwezekano wa kuibuka kwa mikengeuko. Waislamu walitilia maanani sana kudumisha mtazamo wao kuhusu maisha, pamoja na kuhifadhi uelewa wao wa Aqeedah, fikra na hukumu za Kiislamu, na mfumo ambao kwa huo walilielewa Uislamu.

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.

Hata hivyo, kufikia kizazi cha tatu, dalili za kupotoka zilianza kujitokeza katika fikra za baadhi ya Waislamu walipoingiza ndani ya fikra zao baadhi ya mawazo ya kigeni. Matokeo yake, uelewa wa Uislamu miongoni mwa Waislamu ulianza kudorora taratibu. Ingawa Waislamu wanatarajiwa kudumisha kiwango cha juu cha uelewa, walishindwa kufanya hivyo kutokana na mkusanyiko wa mambo kadhaa. Mambo matatu muhimu zaidi yaliyochangia kudorora kwa fikra miongoni mwa Waislamu ni: Falsafa ya Kigiriki, falsafa za Mashariki au za Kiasia, na uvamizi wa kifikra wa Magharibi wa hivi karibuni.

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.

Falsafa ya Kigiriki inaweza kuzingatiwa kuwa mtazamo maalum kuhusu maisha kwa sababu ina Aqeedah pamoja na mawazo fulani ya msingi muhimu, yote ambayo huzaa njia ya kipekee ya kufikiri inayotegemea mantiki.

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.

Falsafa hii ilifikia Waislamu kupitia njia mbili: Wakristo waliokuwa wakiishi chini ya Dola ya Kiislamu, na harakati ya tafsiri. Wakristo waliotawaliwa na Waislamu tayari walikuwa na falsafa ya Kigiriki, kwa sababu Ukristo ulikuwa umekosa mawazo na dhana za kiakili, na hivyo haukuweza kuchukuliwa kuwa msingi wa kujenga fikra zenye msingi imara. Kwa sababu ya upungufu huu, Wakristo walianza kuelekea falsafa na mantiki ya Kigiriki ili kupanga mfumo wao wa fikra. Kwa bahati mbaya, baadhi ya Waislamu pia waliathiriwa na fikra za Kigiriki, wakaanza kusoma falsafa ya Kigiriki, wakidhani kwamba kufanya hivyo kungewawezesha kukabiliana kiakili na Wakristo kwa zana hizo hizo.

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.

Walishindwa kutambua kwamba kuchimba ndani ya falsafa ya Kigiriki kungewaongoza kuathiriwa nayo.

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

Waislamu hawakuelewa kwamba kila namna ya kufikiri hufafanuliwa na Aqeedah ya kipekee, jambo ambalo litasababisha mtu anayepitisha namna yoyote ya kufikiri hatimaye kuathiriwa na Aqeedah iliyounda namna hiyo ya kufikiri.

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.

Mfano mmoja unaoonyesha jinsi Waislamu walivyotegemea falsafa ya Kigiriki kuthibitisha hoja zao ni pale Wakristo walipodai kwamba Kristo ni Neno la Mwenyezi Mungu lililopewa Mariamu. Kwa mujibu wa hoja yao, kwa kuwa neno ni mojawapo ya Sifa za Mwenyezi Mungu, basi ni la milele, kwa sababu kila kivumishi kinachoelezea kitu kinaunganishwa na kitu hicho kinachoelezewa. Na kwa kuwa kitu hapa ni Mwenyezi Mungu, Ambaye ni wa milele, basi sifa yoyote inayohusiana na Mwenyezi Mungu pia ni ya milele. Hitimisho ambalo Wakristo waliofikia kwa hoja hii ni kwamba Kristo ni wa milele na hajaumbwa. Ili kuthibitisha dai lao, walinukuu yafuatayo kutoka Biblia: "Hapo mwanzo palikuwako Neno, na Neno alikuwa pamoja na Mungu, na Neno alikuwa Mungu." Baadhi ya Waislamu, kama vile Mu'tazilah, walidhani kwamba mbinu bora ya kupinga hoja ya Wakristo ni kudai kwamba Qur'ani imeumbwa. Kwa mujibu wao, kusema kwamba Qur'ani, ambayo ni Neno la Mwenyezi Mungu, imeumbwa kungeleta hitimisho kwamba Kristo pia ameumbwa, kwa msingi kwamba Kristo pia ni Neno la Mwenyezi Mungu. Matokeo yake, dhana nzima ya kujadili Sifa za Mwenyezi Mungu iliathiriwa na mbinu hii. Mu'tazilah walidai kwamba hakuna tofauti kati ya Sifa za Mwenyezi Mungu na Dhati Yake, na kwamba zote mbili ni kitu kimoja. Walieneza wazo kwamba maelezo ya Dhati ya Mwenyezi Mungu hayatenganishwi na Dhati Yake. Kwa mujibu wao, ikiwa Sifa za Mwenyezi Mungu, ambazo ni za milele, zingetenganishwa na Dhati Yake, hilo lingeleta kuwepo kwa vitu kadhaa vya milele, jambo ambalo lingehalalisha kuwepo kwa Utatu.

Mojawapo ya falsafa mbili kubwa za Mashariki zilizoathiri Waislamu ni falsafa ya Kihindi na falsafa ya Kiajemi. Wengi wa Waajemi na Wahindu walisilimu, lakini walijaribu kupatanisha mawazo yao ya zamani na mawazo mapya ya Kiislamu waliyoyakubali. Hatimaye, falsafa na fasihi nyingi zao zilitafsiriwa kwa Kiarabu, na kwa sababu hiyo, dhana nyingi zao, kama vile Ubrahmanism, Uwili (Dualism), na mawazo ya Mazdak, zilienea miongoni mwa Waislamu. Wazandiki (Zanadiqah)

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)

…lilianza kujitokeza kwa mara ya kwanza katika historia ya Waislamu, baadhi wakieneza mafundisho ya Kikomunisti ya Mazduk,² huku wengine wakikuza Ubrahmanism,³ ambao msingi wake ni dhana ya kuutesa mwili ili kuinua upande wa kiroho. Mbali na watu binafsi, zilijitokeza pia madhehebu yote ambayo msingi na muundo wake ulivuka mipaka ya Uislamu, miongoni mwao Wakaramita na Hashashin (Wauaji).

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).

Kuenea kwa haraka kwa Usufi miongoni mwa Waislamu kulikuwa mojawapo ya matokeo dhahiri zaidi ya falsafa za Mashariki. Usufi ulianza kama mwito kwa Waislamu wajitenge na mambo ya kidunia, kama masuala ya kifedha na kisiasa na starehe za kimaada, na walenge peke yao Akhera.

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.

Hata hivyo, Usufi baadaye ulijumuisha mawazo mengi ya kigeni kama vile Ubrahmani, Umwilimwili (Incarnation), na Uwili (Dualism). Tangu wakati huo, Usufi ulibadilika kutoka wito wa kuwatenganisha watu na mambo ya maisha ya kila siku na kuwa falsafa kamili yenye mawazo yake, alama zake, namna yake ya kufikiri, mpangilio wake, fasihi yake, na ushairi wake. Fikra za Kisufi zilijulikana kwa matumizi yake ya alama tofauti na mitindo ya mawasiliano ambayo hakuna mtu isipokuwa Masufi wenyewe angeweza kuielewa. Kwa mfano, Masufi walidai kwamba kila aya au hadithi ina maana mbili: moja inayoeleweka na watu wa kawaida (maana ya dhahiri), na maana ya Batini (iliyofichika), ambayo wao peke yao wanaweza kuielewa. Walihalalisha msimamo huu kwa msingi kwamba kila kitu kiliwafunukia kutokana na mazoezi fulani na matendo ya ibada waliyoyafanya. Ifuatayo ni baadhi ya mifano ya aya kadhaa pamoja na maana za Batini ambazo Masufi waliziambatanisha nazo: Allah (SWT) anasema: {Amezikutanisha bahari mbili zinazokutana. Kati yao kuna kizuizi hazivuki.} [] Ibn Arabi, Msufi mashuhuri, alisema kuhusu aya hii: "Bahari mbili (bahari ya maji ya chumvi na bahari ya maji matamu) zinarejelea, kwa mtiririko, mwili wa kimwili na roho, na hukutana katika uwepo wa binadamu.

Wakati Waislamu walipokuwa katika hali ya kudorora kifikra, Ulaya ilianza kujitokeza kama nguvu mpya ya kifikra duniani. Katika kipindi hiki Ulaya ilipitia Renaissance (Mwamko wa Kifikra), ambao ulisababisha kuibuka kwa Ubepari (Capitalism) kama itikadi mpya. Itikadi ya Kibepari ilikuwa na msingi wake katika imani ya Kidunia (Secularism), iliyofafanua uhusiano kati ya Kanisa na Dola. Wanafikra kama Hobbes na Rousseau walianza kueneza dhana mpya zilizokuwa zikiibuka za Demokrasia, Uhuru, Ubinafsi (Individualism), na Uhuru wa Kibinafsi (Liberty). Sambamba na maendeleo ya kifikra kulikuwa na kuibuka kwa mtazamo wa kisayansi wa kufikiri, ambao Ulaya uliupokea. Maendeleo haya yote ya kifikra yaliiingiza Ulaya katika Mapinduzi ya Viwanda. Kwa kuibuka kwa itikadi ya Kibepari na Mapinduzi ya Viwanda, Magharibi ilijitokeza kama nguvu mpya ya kifikra na ya kimaada duniani.

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.

Waislamu, wakiridhika na ubora wao wa kijeshi, walikuwa either hawajui au hawakujali mabadiliko makubwa yaliyokuwa yakitokea katika sehemu kubwa ya Ulaya. Kuridhika huku kuliimarishwa zaidi na imani yao kwamba Uislamu hauwezi kushindwa, historia ndefu ambayo Dola ya Kiislamu ilifurahia kama Dola ya Kwanza duniani kwa karne moja, na uwezo wao wa kuwashinda wote Wakrusadi na Wamongolia. Kilichoongeza zaidi hisia hii ya kuridhika ni ukweli kwamba Waislamu waliweza kusambaa kote Ulaya, hatimaye wakifika Ufaransa ya Kati na 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.

Ingawa Dola ya Ottoman ilikuwa jeshi kubwa la kijeshi, ushawishi wake wa kisiasa na kiakili ulikuwa mdogo sana. Kisiasa na kiakili, Waislamu walikuwa wakidhoofika kutokana na mkusanyiko wa sababu kadhaa za ndani, na udhaifu huu ulienea zaidi na kuonekana wazi zaidi wakati wa siku za Dola ya Ottoman. Waislamu waliokuwa katika hali hii ya kudhoofika hawakujiandaa vya kutosha kukabiliana na mabadiliko ya ghafla yaliyoikumba Ulaya, na kwa hiyo maendeleo ambayo Ulaya ilipata yalikuwa mshtuko kwa Waislamu, yakawashangaza. Wakati Waislamu wa zamani walipanua mipaka yao kila mara hadi ardhi mpya, Waislamu wa siku za Dola ya Ottoman walishuhudia mataifa ya Ulaya, hasa Hispania, Ureno, Uholanzi, Uingereza na Ufaransa, yakiikoloni ardhi za Kiislamu katika maeneo mbalimbali. Hapo zamani, Waulaya walilazimika kuvuka ulimwengu wa Kiislamu ili kufanya biashara na mataifa na maeneo mengine yaliyo mbali, kama vile China. Hata hivyo, kwa kugunduliwa kwa njia mpya za biashara na Vasco da Gama, Magellan, Columbus na wengine, Ulaya haikutegemea tena Waislamu peke yao katika jambo hili.