2.2 Muhimmin Ma'anar Tunanin Yammacin Duniya - Raddi ga Tunanin Yammacin Duniya na Jari-hujja | Quran Course

2.2 Muhimmin Ma'anar Tunanin Yammacin Duniya - Raddi ga Tunanin Yammacin Duniya na Jari-hujja | Quran Course

A cikin littafinsa, Civilization: The West and the Rest, Niall Ferguson ya yi magana game da "nasarorin wayewar Yamma - jari-hujja, kimiyya, mulkin doka da dimokuraɗiyya." Masanin tarihi Sir Ramsay Muir a cikin rubutunsa na mujallar Foreign Affairs a shekarar 1933 ya ce, "'yancin mutum ya rayu rayuwarsa yadda yake so ya dogara ne da kasancewar tsarin doka, wanda ake aiwatarwa ta hanyar nufin al'umma, wanda zai iya hana masu karfi cin zarafin karfinsu a kan makwabtansu." Ma'ajiyar bayanai europaeischewerte.info ta bayyana dabi'u shida na asali na Turai a cikin wallafarta mai taken "Ma'anar mafi asalin dabi'un Turai da muhimmancinsu ga al'ummarmu ta zamani," wato: tunanin ɗan'adam, hankali, boye-boyen addini (secularity), mulkin doka, dimokuraɗiyya da haƙƙin ɗan'adam. Milan Zafirovski ya tabbatar a littafinsa, The Enlightenment and Its Effects on Modern Society, cewa dabi'un da suke banbance Yamma, waɗanda suke zama tushen wayewarta, sune "'yanci, daidaito, adalci, dimokuraɗiyya, shigar da kowa, haƙƙin ɗan'adam, mutunci, jin daɗi da farin ciki, rayuwa mai kyau, 'yancin jama'a, hankalin kimiyya, ci gaban fasaha da na zamantakewa da kyakkyawan fata, wadatar tattalin arziki, kasuwanni masu 'yanci, boye-boyen addini, bambancin ra'ayi da banbance-banbance, mutum-mutumi (individualism), duniya baki ɗaya (universalism), jin kai ga ɗan'adam (humanism), da makamantansu."

In his book, Civilization: The West and the Rest, Niall Ferguson speaks of “the achievements of Western civilization - capitalism, science, the rule of law and democracy.” The historian Sir Ramsay Muir in his essay for Foreign Affairs in 1933, “the freedom of the individual to live his own life in his own way depends upon the existence of a system of law, enforced by the common will, which can restrain the strong from abuse of their strength at the expense of their neighbors.” The repository europaeischewerte.info defined six basic European values in its publication, “Definition of the most basic European Values and their significance for our modern society,” which are humanistic thinking, rationality, secularity, rule of law, democracy and human rights. Milan Zafirovski asserts in his book, The Enlightenment and Its Effects on Modern Society, that the values that distinguish the West, forming the foundation of its civilization, are “liberty, equality, justice, democracy, inclusion, human rights, dignity, well-being and happiness, humane life, civil liberties, scientific rationalism, technological and social progress and optimism, economic prosperity, free markets, secularism, pluralism and diversity, individualism, universalism, humanism, and the like.”.

Bayan rikicin da aka yi da Coci, tunanin Yammacin duniya ya kai ga matsaya wadda ta zama tushen ilimi da akidarsa, wato sekularizim (Faransanci: Lai’cite). Sekularizim na nufin 'yantuwa daga sarƙoƙin Coci, da 'yanci daga hukunce-hukuncen addinin Allah, da dogaro ga hankalin ɗan adam, wanda aka ba shi hanyar kimiyya, wajen kafa tsarin da mutumin Yamma zai bi, shi kansa da kuma gaba ɗaya, wajen tafiyar da al'amuran rayuwarsa. Don haka 'yanci, a fannonin ilimi, siyasa, tattalin arziki da zamantakewa, ya fito ne daga sekularizim. Sekularizim shi ne ginshiƙin da Yammacin duniya ta gina tunaninta game da tsarin da ke tafiyar da al'amuran mutum, al'umma da gwamnati. Saboda haka sekularizim shi ne asali kuma shi ne makomar. Bisa wannan, wannan tunani ya zama mai tsarki ga Yammacin duniya, ta fuskar ƙasa da al'umma. Dimokuraɗiyya da Yammacin duniya ta karɓa ita ce tsarin tsari na zahiri da kuma kafaffen tsarin siyasa da ke reno ra'ayin 'yanci. Akida ta ƙunshi koyarwa ta hankali da ke haifar da tsari. Akidar Yammacin duniya tana bisa koyarwar sekularizim, wadda daga gare ta ne tsarin dimokuraɗiyya ke fitowa. Wannan akidar Yammacin duniya ana kiranta Jari-hujja (Capitalism), bisa ga fitacciyar siffarta, wato tsarin tattalin arzikinta. Tsarin tattalin arzikin Jari-hujja yana bisa ra'ayin 'yancin mallaka. An taƙaita shi da sanannen jumlar Faransanci, Laissez-faire, wadda ke nufin "bar shi shi kaɗai." Yana jaddada rashin shiga harkar tattalin arziki da gwamnati ke yi. Jumlar laissez faire kanta ta samo asali ne daga jumlar Faransanci laissez faire et laissez passer, "A bar shi kuma a bar shi ya wuce." Wani lokaci ana kiranta Jari-hujjar 'Yanci (Liberal Capitalism) saboda fitaccen ra'ayinta na 'yanci, ko kuma fitacciyar falsafar da ta haife ta.

And after the conflict with the Church, the Western thought reached to a conclusion that forms its intellectual basis and its doctrine, which is, secularism (French: Lai’cite). Secularism means the liberation from the chains of the Church, freedom from the rulings of divine religion and the reliance upon the human mind, equipped with the scientific method, for establishing a system for the Western man, both individually and collectively, to manage the affairs of his life. Thus freedom, in its intellectual, political, economic and societal dimensions, emerged from secularism. Secularism is the pivotal concept on which the West built its conception of the system organizing the affairs of the individual, society and the state. So secularism is both the origin and the destination. Accordingly, this thought became sacred to the West as a state and people. The democracy adopted by the West represents the formal structure and political framework that nurtures the notion of freedom. Ideology comprises of a rational doctrine upon which a system emerges. The Western ideology is based on the doctrine of secularism, upon which the democratic system emerges. This Western ideology is called Capitalism, after its most prominent feature, which is its economic system. Capitalism’s economic system is based on the idea of freedom of ownership. It is encapsulated by the well-known French phrase, Laissez-faire, which means “leave it alone.” It stresses the non-interference of government in the economy. The phrase laissez faire itself comes from the French phrase laissez faire et laissez passer, “Let be and let pass.” It is sometimes called Liberal Capitalism due to its prominent idea of freedom, or the prominent philosophy that produces it.

Yayin da muke bincike, nazari da kuma ƙalubalantar al'adun Yammacin duniya, ya zama wajibi mu jawo hankali ga buƙatar bambance tsakanin abubuwa biyu: bangaren ka'idar (na tunani) da bangaren aiki (na aiki). Bangaren ka'idar na tunanin Yammacin duniya, ko abin da ake kira ka'ida, falsafa ta tunani ko tunani mai tsafta, ya kunshi al'adun Yammacin duniya gaba ɗaya, tare da duk abin da yake samarwa na ilimi da bincike. Don haka yana kunshe da wasu salo, hanyoyi, hanyoyin bincike da makarantun tunani waɗanda tare suke samar da falsafar Yammacin duniya. Misali, abin da ake kira epistemology (ilimin tushen ilimi) yana cikin binciken ka'idar ilimi a da da kuma yanzu, ba tare da la'akari da bangaren aiki ba da tasirinsa ga al'umma, gwamnati da mutum, wajen samar da tunani, tsare-tsare da halaye. Saboda haka, a cikin binciken da muke yi na aiki, ba mu damu da ka'idar "Duration" ta Bergson ba, ko falsafar nazari ta Russell, ko kuma akidar bakin ciki ta Schopenhauer, ko wasu ka'idojin da ake ɗauka a matsayin tushen al'adun Yammacin duniya ba. Waɗannan ka'idoji ba su da wani tasiri mai muhimmanci wajen samar da akidar Yammacin duniya da wayewarta kamar yadda take a yanzu. A Yammacin duniya akwai salo-salo, ka'idoji da makarantun tunani da dama, amma a hakika su ba komai ba ne face fitowar wayewar Yammacin duniya da manyan ra'ayoyinta, koda kuwa suna bayyana a matsayin raddi ko suka. Wasu daga cikinsu suna da tasiri, kamar falsafar mata (feminism), wasu kuma ba su da shi. Don haka bai kamata a yaudare mu da wannan ba. Akwai bambanci tsakanin abubuwa biyu, ka'ida da aiki, wato bambanci tsakanin tunani a matsayin ilimi kawai a gefe guda, da kuma tunani a matsayin ra'ayoyi da akidar da aka gina a kansu, wadda wayewa ke samuwa a bisa su, a gefe guda kuma. Waɗannan su ne ra'ayoyin da aka kafa a matsayin ma'auni da dabi'u a cikin al'umma, waɗanda daidaikun mutane da ƙungiyoyi ke biyayya da su, kuma bisa su ake kafa gwamnati, tare da tsarinta da hanyoyin mu'amalarta. Ko da yake ba mu tattauna a cikin wannan littafi irin waɗannan al'amura, da salo da makarantun tunani waɗanda ke ƙarƙashin abin da ake kira al'adar Yamma gabaɗaya ba, ƙin yarda da tunanin Yamma gaba ɗaya da muke yi bai yi watsi da tushen da wannan tunani ya kafu a kansa ba, tare da duk abin da yake haifarwa.

Whilst we are examining, researching and refuting Western culture, we should draw attention to the necessity of distinguishing between two matters: the theoretical aspect and the practical aspect. The theoretical aspect of the Western thought, or the so-called theoretical, speculative or pure reason, encompasses Western culture as a whole, with all that it produces of knowledge and research. Thus, it includes a number of trends, orientations, methods and schools of thought that collectively comprise Western philosophy. For example, the so-called epistemology is specific to the research of the theory of knowledge in the past and present, regardless of the practical aspect and its influence on the society, state and individual, in terms of formulating thoughts, systems and behavior. Therefore, in the context of our practical research, we are neither concerned with Bergson’s theory of Duration, nor with Russell’s analytic philosophy nor with Schopenhauer’s pessimism or other theories that are considered central to Western culture. These theories have no significant impact on the practical formulation of the Western ideology and its civilization as they are now. In the West, there are a number of trends, theories and intellectual schools of thought, however, in reality, they are nothing but emanations of the Western civilization and its dominant concepts, even if they appear as refutation or criticism. Some of them are influential like the philosophy of feminism, whilst others are not. Thus one should not be deceived by this. The differentiation between the two matters, theoretical and practical i.e. the differentiation between thoughts as knowledge alone on the one hand, and on the other hand, thoughts as concepts upon which the ideology is established, according to which the civilization is formulated. These are the concepts that are established as standards and values in the society, to which individuals and groups are subjected to and upon which the state is established, with its systems and treatments. Although we did not discuss in this book such trends, orientations and intellectual schools of thought, that fall under the so-called general Western culture, our refutation to Western thought as a whole does not neglect the basis upon which this thought is established, along with all that its produces.