Njia ambayo Magharibi ilishughulikia suala hili huenda ilisababisha madhara makubwa zaidi kwa Umma wa Kiislamu, kwa sababu ilipiga moja kwa moja utaratibu unaotekeleza mfumo wa Kiislamu.

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.

Wakati wa Enzi za Kati, mataifa ya Magharibi yaliteseka sana kutokana na mifumo ya kitheokrasia iliyowekwa juu yao. Mateso ambayo Magharibi ilipitia yalizaa mwitikio mkali, hali iliyosababisha baadhi ya makundi kukataa dini kabisa. Ili kutatua mzozo huu, Magharibi ilibuni suluhisho la maridhiano lililotenganisha Dini na mambo ya maisha, na suluhisho hili likawa msingi wa kidunia wa jamii za Kibepari za Magharibi. Kwa kutenganishwa kwa Kanisa na Dola, na kupitishwa kwa Ubepari baadaye, Ulaya iliingia katika kipindi cha maendeleo ya haraka. Hivyo, dhana kwamba dini na siasa haviwezi kuwepo pamoja, na kwamba kuchanganya hivyo viwili ni sawa na kurudi nyuma na kuporomoka, ikawa nguzo kuu ya fikra za kisiasa za Magharibi.

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.

Magharibi ilieneza wazo hili kwa Waislamu na kwa werevu mkubwa iliwadanganya Waislamu kwamba uzoefu wa kihistoria ambao Magharibi ilipitia ni uzoefu wa ulimwengu wote unaotumika kwa kila dini au Dini, ikiwa ni pamoja na Uislamu. Matokeo yake, Waislamu walianza kuiona siasa ya Kiislamu kwa mwanga ule ule ambao Magharibi iliuona mchanganyiko wa siasa na Dini kuwa mchanganyiko hatari wa kuua. Na kama vile Magharibi ilivyoona kudorora kwao kuwa ni matokeo ya kuchanganya dini na siasa, Waislamu nao walianza kuona kudorora kwao wenyewe kuwa ni matokeo ya moja kwa moja ya kutekeleza Uislamu katika mambo ya maisha.

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.

Tatizo kama hili lingeweza kupunguzwa kwa urahisi kama Waislamu wangetambua kwamba uzoefu wa Magharibi ulikuwa wa Magharibi pekee na ulitokana na sababu fulani, kama vile: kutoweza kwa fundisho la Kikristo kushughulikia mambo ya maisha kutokana na fundisho lenyewe la asili kuchanganywa na mawazo ya kibinadamu na bidaa; ukweli kwamba matakwa na maoni ya viongozi wa dini, na si hata fundisho la Kikristo lenyewe, ndiyo yalitumika kama msingi wa utawala; na kukosea kwa namna Wazungu walivyojaribu kutatua tatizo lao la kiakili, jambo lililozaa suluhisho lisilo sahihi ambalo kwa asili yake lilijipinga lenyewe. Hakuna kati ya sababu hizi inayoweza kujumuishwa kwa Ulimwengu wa Kiislamu kwa sababu maandiko ya Kiislamu yamethibitika kuwa sahihi na hayakuwahi kuchafuliwa, jambo lililofanya Uislamu uweze kushughulikia mambo ya maisha wakati wowote na mahali popote. Na Uislamu, tofauti na fundisho la Kikristo lililokuwepo barani Ulaya wakati huo, ni wa hitimisho la kiakili na unamwelekeza mwanadamu kujenga Aqeedah yake kwa kutumia njia ya kiakili. Zaidi ya hayo, Aqeedah ya Kiislamu ni kamili kwa asili yake, na kutoka kwake kunatokea mfumo kamili wa maisha. Kwa hiyo, halikuwahi kuwepo mgongano kati ya uhalisia unaotokana na akili na Aqeedah ya Kiislamu. Na Mfumo wa Kiislamu unashughulikia nyanja zote za maisha, bila kuacha jambo lolote la mambo ya maisha bila jibu. Kwa sababu ya sifa hizi za pekee za Aqeedah ya Kiislamu, Waislamu hawakuwahi kuwa na "Zama za Giza" ambazo Magharibi ilizipitia. Kupungua ambako Waislamu walikuwa wakipitia kulitokana na kutoelewa Uislamu, ambako kulitokana na mkusanyiko wa sababu kadhaa, ambazo hakuna hata moja iliyokuwa na uhusiano wowote na sababu zilizochangia Zama za Giza za Ulaya. Hata hivyo, Magharibi ilinufaika na kupungua kwa Waislamu na mkanganyiko wao wa kiakili kwa kuwapotosha kwa kuwafanya waamini kwamba uwepo wa Uislamu katika uwanja wa kisiasa ndio sababu kuu ya kupungua kwao. Matokeo yake, Waislamu waligeuzwa kuona kudorora kwao pamoja na suala la kufufuka kwao kwa kutumia Magharibi kama kielelezo, jambo ambalo lilisababisha wao kutaka Uislamu utenganishwe na mambo ya maisha, na kuacha mfumo wa kisiasa wa Kiislamu kama jambo la lazima ili kuwafufua Waislamu.

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.

Leo, utengano wa Uislamu na siasa umekuwa umekita mizizi sana miongoni mwa Waislamu kwa ujumla, na hasa miongoni mwa wanasiasa na wasomi Waislamu. Zaidi ya hayo, mambo mawili ya hivi karibuni yanazidisha tatizo hili. Kwanza, mitaala ya elimu iliyowekwa na Wakoloni wa Magharibi, ambayo Waislamu walifundishwa, ilionyesha historia ya Kiislamu chini ya Khilafah kama zama za ukatili na ushenzi, ambamo ulimwengu wa Kiislamu ulizama katika migogoro, kutokuwa na utulivu, na mauaji yasiyokoma mara baada ya Zama za Maswahaba. Makhalifa waliwasilishwa kwa sehemu kubwa kama madikteta wenye kiu ya damu, waliokuwa wakijishughulisha na anasa na wanawake. Picha hizi ziliingizwa akilini mwa Waislamu kwa mafanikio makubwa hadi wakaanza kuiangalia historia yao kwa aibu, wakifikiri kwamba Khilafah ilikuwa kitu kilichoharibu taswira ya Uislamu. Zaidi ya hayo, vitabu vya historia vimeongeza uwepo wa tawala fulani katika ulimwengu wa Kiislamu ambazo zinajidai kuwa za Kiislamu, pamoja na mwenendo wa vyama vya kisiasa vya Kiislamu na watu binafsi wanaofanya siasa chafu zile zile zinazotawala siasa za Magharibi. Tawala hizo, ingawa si chochote zaidi ya tawala za kidunia zinazotumia sehemu chache za Uislamu, bado zinaonyesha taswira hasi sana ya Uislamu. Kwa sababu Waislamu wengi hawawezi kutofautisha kati ya kile kinachounda dola ya Kiislamu na tawala zilizopo zinazojidai kuwa za Kiislamu, na kwa sababu hawawezi kutofautisha kati ya siasa zinazofanywa kwa msingi wa Uislamu na "siasa kwa jina la Uislamu," tawala na watu hao wanazidi kuvunja imani ya Waislamu katika uwezo wa Uislamu wa kushughulikia mambo ya maisha.

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.

Matokeo yake, Waislamu wengi, kwa kukata tamaa na kufadhaika, huchagua njia rahisi na kutenganisha Uislamu kabisa na siasa.

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