Missionar bosqini Yevropa mustamlakachiligi avval Islom dunyosini madaniy jihatdan zabt etib, so'ng uni siyosiy jihatdan bosib olishi uchun yo'l ochgan boshqarma sifatida qaralgan. Istanbulni va Balkanlarni egallash hamda Islomni Yevropaga olib kirish orqali musulmonlar Islomiy ilmiy yetakchilikni G'arb mamlakatlariga olib borishgan. Bu yetakchilik susaygach, musulmon mamlakatlari G'arbning nishoniga aylangan, shu sababli G'arb o'z ilmiy yetakchiligini Islom dunyosiga olib kelgan va u yerda o'z madaniyati hamda hayot qarashlari uchun unumdor zamin topgan. Bular ilm, gumanizm va diniy da'vat nomi ostida turli yo'llar bilan ekilgan. G'arb shu bilan cheklanmagan, balki Islomga qarshi hujumini yo'naltirib, Islom madaniyatini va Islomning hayot qarashlarini ham bo'hton ostiga olgan. Bu ta'sir ma'lumotli qatlamga va siyosatchilarga salbiy ta'sir ko'rsatgan, aslida Islom madaniyatini ko'tarib yurgan barcha kishilarga chuqur ta'sir qilgan va vaqt o'tishi bilan musulmonlarning ko'pchiligiga ham yetib borgan. Ma'lumotli kishilarga kelsak, mustamlakachi davlatlar bosib olishdan oldin o'zlarining missionar maktablarida, bosib olingandan keyin esa barcha boshqa maktablarda o'zlarining o'ziga xos falsafasi, madaniyati va hayot qarashlariga muvofiq holda o'z ta'lim dasturlarini va madaniy rejalarini tuzganlar. Ular bu madaniyat va o'z uyg'onishlarining asosi sifatida G'arb shaxsiyatini qilib olganlar, biz musulmonlar ongimizni ishtiyoq bilan to'ldiradigan materialning asosiy manbalari sifatida esa tarix va atrof-muhitni belgilaganlar. Ular shu bilan ham cheklanmay, o'quv dasturlarining tafsilotlariga aralashib, hech bir qismiy mavzu ularning falsafasi va madaniyatini ifodalovchi umumiy tamoyillardan chetga chiqmasligi yoki ularga zid bo'lmasligini ta'minlaganlar. Bu holat hatto Islom dini va tarix darslariga ham taalluqli bo'lgan; ikkala dastur ham G'arb asosida va G'arb tushunchalariga ko'ra tuzilgan edi.

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.

Hatto bugun ham Islom dini islomiy maktablarda G'arbning din tushunchasiga mos ravishda ruhiy va axloqiy fan sifatida o'qitilmoqda. U haqiqatdan uzoq va hayotning haqiqiy faktlaridan ajralgan tarzda o'qitilmoqda. Allohning Elchisi ﷺning hayoti yoshlarimizga Payg'ambarlik va Risolat bilan bog'liqligidan uzilgan holda o'rgatilmoqda. Masalan, Napoleon yoki Bismarkning hayoti qanday o'qitilsa, xuddi shunday o'qitilmoqda. Natijada bu ularning qalbida tegishli his-tuyg'ular yoki tushunchalarni hosil qilmaydi. Diniy o'quv dasturiga kiritilgan ibodat va axloq mavzusi shaxsiy manfaat nuqtayi nazaridan taqdim etilmoqda. Shunday qilib, Islom dinini o'qitish ham shaxsiy foyda va manfaat haqidagi G'arb tushunchalari bilan bir yo'lga tushib qolgan.

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.

Islom tarixini o‘qitish ham xuddi shunday noniyat va tushunmovchilik tufayli buzilgan hamda tarixiy adolat va ilmiy tadqiqot nomi ostida qora bo‘yoqqa bulangan. Eng alam qiladigan narsa shundaki, ba’zi ma’lumotli musulmonlar tarixni o‘qitish va tarixiy asarlarni tahrir qilish ishini missionerlik usuli va o‘quv dasturi asosida olib bormoqda. Natijada barcha ta’lim dasturlari G‘arb falsafasi asosida tuzildi va uning o‘quv dasturlarini izlash orqali ko‘plab ziyolilar G‘arblashdi. Ular bu madaniyatni o‘zlashtirib, uni sevib qoldilar hamda hayotlarini uning tushunchalariga muvofiq kechira boshladilar, shu darajaga yetdilarki, ularning aksariyati islomiy madaniyatdan bezor bo‘lib, qachon va qayerda u G‘arb madaniyatiga zid kelsa, uni tanqid qiladigan bo‘lib qoldilar.

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.

Ўша мусулмонлар маданиятда Ғарблашдилар, Ғарб нуқтаи назари назорат қиладиган маданият остида. Улар ўша маданиятга шунчалик содиқ бўлдиларки, ғарбликка сиғинib, унинг маданиятини қабул қилдилар. Уларнинг кўпчилиги ғарбона феъл-атворни олди, Ислом ва ислом маданиятига xуснбинлик билан нафратлана бошладилар, худди ғарбликлар каби. Улар Ислом ва ислом маданияти мусулмонларнинг таназзулига сабаб бўлган, деб ишондилар, худди улар уларга шундай ишонтирилганидек. Натижада миссионер экспедициялар катта муваффақиятга эришди, чунки улар зиёли мусулмонларни ўз томонига оғдира олди, сўнг бу зиёлилар Ислом ва ислом маданиятига қарши улар билан бирга курашдилар.

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.

Vaziyat Yevropada tahsil olganlar va xorijiy maktablarda o‘qiganlar bilan cheklanib qolmay, islomiy madaniyatni o‘zida saqlab kelayotganlarga ham yoyildi. Ular mustamlakachi G‘arb davlatlarining dinlarini tuhmat qilish harakatlaridan hayratga tushdilar va g‘azablandilar, shu tariqa tuhmatga javob berishga kirishdilar. Ularning javobi to‘g‘ri yoki noto‘g‘ri ekanligini avvaliga aniqlamasdan boshlandi. Yot kishilarning tuhmatidan Islomni himoya qilishga shoshilganlari sababli, javoblarini tekshirib ko‘rmadilar. Islom nohaq ayblanayotganiga ular ishonch hosil qilgan edilar, shunga qaramay, islomiy matnlarni G‘arb tushunchalariga mos keltirish uchun ularni buzib talqin qilishning xavfli jarayonini boshladilar.

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.

Natijada, ularning javobi zaif bo‘ldi va aslida missionerlarning hujumiga aynan shu javob emas, balki shu zaiflik katta yordam berdi. Undan ham yomoni shuki, islom madaniyatiga zid bo‘lgan G‘arb madaniyati ularning tushunchalariga kirib keldi, ular buni osonlik bilan qabul qildilar va noto‘g‘ri ravishda islomga nisbat berdilar. Ko‘pchilik avval G‘arb madaniyatini islomdan va musulmonlardan olingan deb ayta boshladi, so‘ngra islom hukmlarini o‘sha madaniyatga moslashtira boshladilar, holbuki islom va G‘arb madaniyatlari o‘rtasida ochiq-oydin ziddiyat bor edi.

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.

Shunday qilib, ular o‘zlarining 'aqidalari va madaniyatlari G‘arb madaniyatiga mos ekanini o‘zlariga isbotlagach, G‘arb madaniyatini to‘liq holicha qabul qildilar. Bu ularning G‘arb madaniyatini qabul qilib, Islom madaniyatidan voz kechganlari demak edi. Aynan shu narsani mustamlakachi xohlagan edi va G‘arb o‘z missionerlik ishlariga hamda mustamlakachilik yurishlariga e'tiborini qaratganda, aynan shuni maqsad qilgan edi.

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.

Ularning ziyolilari G‘arb maktablari va kollejlarida ta’lim olgani hamda Islomni bilishdagi kamchiliklari tufayli, islomiy ta’lim olganlarga nisbatan, musulmonlarning aksariyati hayot haqidagi G‘arb tushunchalarini meros qilib oldi. Shu tariqa ularning mamlakatlari G‘arbning materialistik madaniyati bilan to‘lib-toshdi va jamiyat faqat G‘arb madaniyati hamda uning tushunchalari asosida boshqariladigan bo‘lib qoldi.

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.

Ko'pchilik musulmonlar demokratik boshqaruv tizimi va kapitalistik iqtisodiy tizim ikkalasi ham kufr tizimlari ekanligini anglamagan. Ular o'z nizolari Alloh (SWT) nozil qilgan hukmdan boshqa narsa bilan hal etilganida na harakatga kelishdi, na hayratga tushishdi, holbuki ular Allohning (SWT) quyidagi so'zlarini albatta bilishardi:

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,

"Kimki Alloh nozil qilgan narsa bilan hukm qilmasa, ana shular kofirlardir." [Moida surasi, 5:44].

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

Bularning hammasi G'arb madaniyati tufayli bo'lgan edi, u din bilan davlatning ajratilishiga asoslangan bo'lib, ularning jamiyatlarida ustunlik qilgan va moddiy g'arbiy tushunchalar keng tarqalgan edi. Ular, agar faqat Allohga (SWT) ishonib, namozga rioya qilsalar, unda islomiy farzlarini ado etgan bo'ladilar deb o'ylardilar. Shu bilan birga, ular hayotlarining ishlarini o'z xohishlari bo'yicha va o'zlarining eng yaxshi deb bilgan narsalari bilan olib borishlari mumkin deb hisoblardilar. Bu ularni sira bezovta qilmas edi, chunki ular: "Qaysarning huquqini Qaysarga, Xudoning huquqini Xudoga ber", degan g'arbiy tushunchaga zaharlangan edilar. Aksincha, ular Qaysarni va unga tegishli hamma narsani Allohning (SWT) qat'iy hukmronligi ostida qilib qo'yadigan islomiy tushunchalar ta'sirida emas edilar. Allohning amrlari hamma narsani, shuningdek, namozni ham o'z ichiga oladi; ular savdo-sotiqni, ijarani (aslida barcha biznes bitimlarini), sud va ta'lim tizimlarini, oddiygina hamma narsani o'z ichiga oladi, ammo musulmonlar endi bu tushunchalar bilan ta'sirlanmas edilar. Agar ular Allohning (SWT) nima deganini o'qiganlarida edi...

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,

"Shuningdek, ular orasida Alloh nozil qilgan narsa bilan hukm qil (ey Muhammad ﷺ)." [Moida surasi, 5:49].

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

Va Uning Ulug' Aytgani,

And His saying,

«Qarz bilan belgilangan muddatga qarz olsangiz, uni yozib qo'ying.» {Al-Baqara, 2:282}

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

Va Uning Ulug' Aytgani,

And His saying,

"Kimki o'ziga to'g'ri yo'l aniq ko'rsatilganidan keyin Payg'ambarga (Muhammad ﷺ) qarshi chiqsa va muxolifat qilsa hamda mo'minlarning yo'lidan boshqasiga ergashsa, Biz uni o'zi tanlagan yo'lda qoldiramiz va uni Jahannamga yoqamiz - qanday yomon manzil." [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].

Va Allohning so‘zi bilan,

And by Allah’s saying,

"Mo'minlarning hammasi birdaniga jihodga chiqishi to'g'ri emas. Ularning har bir guruhidan bir qismigina chiqsin, shunda (ortda qolganlar) din ilmini o'rgansinlar va qaytib kelganlarida qavmlarini ogohlantirsinlar, toki ular (yomonlikdan) saqlansinlar." [At-Tavba, 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].

Albatta, ular Qur’on oyatlarini o‘qisalar ham, ulardagi tushunchalar ularga hech qachon ta’sir qilmagan. Aksincha, ular bu oyatlarni shunchaki Qur’on oyatlari sifatida o‘qib, shu bilan to‘xtab qolishgan. Holbuki, musulmon Qur’onni tirik ekanini bilgan holda o‘qiydi va undagi tushunchalarni hayotida qo‘llashi, ularni amalga tatbiq etishga intilishi kerak. Ammo ular bu oyatlarni G‘arb tushunchalari ustunlik qilgan sharoitda o‘qishgan va shu sababli oyatlarning ruhiy jihatiga berilib ketishgan. Oyatlardagi tushunchalar va ma’nolarga kelganda esa ular o‘zlarida bir xil ruhiy to‘siq hosil qilishgan. Bularning barchasi G‘arb madaniyati va tushunchalari ularni samarali nazorat qilgani, ularning ustidan hukmronlik qilgani tufayli sodir bo‘lgan. Bu holat aksariyat xalq uchun, shuningdek, islomiy yoki xorijiy ta’lim olgan kishilar uchun ham xosdir.

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.

Siyosatchilarga kelsak, ularning sababi tufayli fitna ancha kuchayib, falokat yanada og'irlashdi. Mustamlakachi kuchlar bu siyosatchilarni yig'ib, katta mukofotlar va'dalari bilan ularni 'Usmoniylar davlatiga qarshi chiqishga undagandan beri, ular g'arbliklar ular uchun ishlab chiqqan reja asosida harakat qildilar. 'Usmoniylar davlati davrida ular g'arbliklar tomonida turib, o'z davlatlariga qarshi unga yordam berdilar. Bu Islomda aniq taqiqlangan bo'lsa-da, ular shunga qaramay buni qandaydir tarzda uddalashdi va bundan faxrlandilar. Ular o'zlari nishonlashni tanlagan har bir tadbir va yubileyda o'z yutuqlaridan maqtanib yurdilar. O'sha paytda, vaziyatni tuzatish va davlatni silkitish maqsadida hukmron guruhga qarshi kurashish o'rniga, ular davlatga qarshi uning dushmani bo'lgan kofirlar bilan birga bordilar. Achinarli ironiya shundaki, kofirlar oxir-oqibat ularning mamlakatini egallab oldilar. Shundan so'ng ular kofirlarga qarshi xalqdan yordam so'rash o'rniga, aynan kofirlardan o'z xalqlariga qarshi yordam so'radilar. Ular kofirlar ta'siriga shu darajada tushdiki, o'zlarining islomiy shaxsiyatini yo'qotdilar. Ularning tushunchalari ma'lum siyosiy va falsafiy qarashlar bilan zaharlandi, bu esa o'z navbatida ularning hayot haqidagi nuqtai nazarini va oxir-oqibat jihodning o'zi haqidagi qarashini zaharladi (jihod esa davlatning oliy maqsadidir). Bu zahar butun islomiy muhitga tarqalib, hayotning har bir jabhasida tushunchalarni chalkashtirib yubordi.

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.

Muzokaralar orqali murosaga kelish jihodning o‘rnini egalladi. Siyosatchilar "Khuth wa taalib" (hozir qo‘lingizga kirganini oling, qolganini keyinroq so‘rang) tamoyilini to‘g‘ri deb bildilar va qabul qildilar. Bu tamoyil mustamlakachi uchun yurtdagi katta qo‘shindan ham foydaliroq hisoblanadi. Kofir mustamlakachidan yordam so‘rash odatiy amaliyotga va umumiy qoidaga aylandi. Ular unga tayandilar, holbuki kofirdan so‘ralgan har qanday yordam og‘ir gunoh va siyosiy o‘z-o‘zini halokatga mahkum etish ekanini anglamadilar. Ular, shuningdek, mintaqachilik torligi orqali ish yuritishga murojaat qildilar va uni o‘zlarining siyosiy muhitiga aylantirdilar. Shuni anglamadilarki, aynan shu mintaqachilik siyosiy ishni samarasiz qiladi, chunki mintaqachilik – hudud qanchalik katta bo‘lmasin – haqiqiy hayot talab qiladigan barcha siyosiy va nosiyosiy vazifalarni bajara olmaydi. Ular bu bilan ham to‘xtamadilar, balki shaxsiy manfaatlarini diqqat markaziga qo‘ydilar va chet el davlatlarini umumiy e’tibor markaziga aylantirdilar. Shu tariqa ular o‘zlarining tabiiy e’tibor markazini, ya’ni mafkuralarini yo‘qotdilar. Uni yo‘qotgach, qanchalik astoydil mehnat qilmasinlar va qanchalik sadoqatli bo‘lmasinlar, o‘z maqsadlariga erishish imkoniyatini ham yo‘qotdilar.

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.

Shunday qilib, barcha siyosiy harakatlar behuda bo'lib qoldi va ummatdagi har bir uyg'onish so'yilgan hayvonning tartibsiz, chalkash harakatiga o'xshab qoldi, u esa oxir-oqibat harakatsizlik, umidsizlik va taslim bo'lish bilan tugadi. Buning sababi shundaki, siyosiy harakatlar yetakchilari o'zlarining tabiiy diqqat markazini yo'qotdilar. Shuning uchun ummat ham bu diqqat markazini yo'qotishi tabiiy bo'lib qoldi. Shunga ko'ra, siyosatchilarning tushunchalari xato qarashlar bilan, shuningdek, begona mafkuralar bilan zaharlandi. Natijada musulmon yurtlarida millatchilik, sotsializm, mintaqachilik, kommunizm, ma'naviy din, axloq, ta'lim va da'vat nomi ostida harakatlar vujudga keldi. Bu harakatlar vaziyatni yanada og'irlashtirdi va jamiyat azob chekayotgan murakkabliklarni yanada oshirdi.

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.

Bu harakatlarning natijasi muvaffaqiyatsizlik va o'z-o'zi atrofida aylanish bo'ldi, chunki ular G'arb tushunchalariga ko'ra yurdilar, missionerlik bosqinining ta'siriga tushib qolgan edilar; ular ummatni foyda yoki yaxshilik keltirmaydigan masalalarga yo'naltirdilar. Ular, shuningdek, mustamlakachilikka kuchli ildiz otish va u yerda qolish imkonini berdilar. Shunday qilib, missionerlik bosqinining muvaffaqiyati o'ziga teng kelmas edi.

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.