A cikin Turai, Cocin Katolika kamar yadda aka tattauna a baya, ya kasance yana mamaye rayuwa, al'umma, jiha da mutane da sunan addini. Ya kuma mamaye sarakuna da masu mulki, bisa ra'ayin ikon Allah. Yana ba da izinin mulki a gare su, yana ba su halascin da ake bukata. Saboda haka, sarakuna da masu mulki suna mika wuya ga Cocin Katolika. Wani lokaci kuma suna hada kai da Cocin Katolika saboda muradun kansu. Cocin Katolika ya fadada mamayarsa a kan mutane ta hanyar ikirarin cewa yana da ikon gafara, ta hanyar yafewa da sacramenti. Duk wanda ya take koyarwarsa za a yi masa bincike mai tsanani da kora mai hukunci. Cocin ya mallaki tattalin arziki ta hanyar mallakar filaye da dukiya da ke fitowa daga zakka da sauran haraji. Duk da haka, tun farkon karni na sha shida miladiyya, tasirinsa ya fara raguwa a hankali. Wannan ya faru ne saboda dalilai da dama, mafi muhimmi shi ne Gyaran Addinin Furotesta wanda Martin Luther ya jagoranta. Gyaran ya share hanya ga abin da Yammacin duniya ke ikirarin shi ne mamayar jiha da rabuwar addini. A cikin littafinsa, The Advent of Democracy Volume 1 The Modem Revolution (Faransanci: L'avenement de la democratie I La revolution moderne), Marcel Gauchet ya ce, "Aikin Luther yana kai hari ga ka'idar shiga tsakani a zuciyar, karkashin ikon Cocin, cibiyar mahimmiyar da ta tabbatar da ita a duniyar Kiristanci... Tambayar abin da hadin kan Sama da Duniya ya kunsa, ita ce mataki na farko na zamani." (Faransanci: L'operation de Luther frappe le principe de mediation au coeur, sous les traits de I'Eglise, I'institution pivot qui le materialisait dans le monde Chretien... La remise en question de I'unite du Ciel et de la Terre qu'elle engage est le premier pas de I'ere moderne.)

In Europe, the Catholic Church as discussed earlier had been dominating life, society, state and people in the name of religion. It extended its dominance over kings and rulers, from the perspective of the idea of divine authority. It would authorize ruling for them, providing them the necessary legitimacy. Thus, rulers and kings would submit to the Catholic Church. At times they would ally with the Catholic Church for the sake of their interests. The Catholic Church extended its dominance over the people by claiming that it had possessed the right of forgiveness, through absolution and sacrament. Whosoever violated its teachings would be subjected to brutal inquisition and punitive excommunication. The Church controlled the economy by possessing lands and wealth resulting from tithes and others. However, from the beginning of the sixteenth century CE, its influence began to gradually wane. This was due to many factors, the most important of which is the Protestant Reformation led by Martin Luther. Reformation paved the way for what the Westerners assert is the dominance of the state and the separation of religion. In his book, The Advent of Democracy Volume 1 The Modem Revolution (French: L'avenement de la democratie I La revolution moderne), Marcel Gauchet said, “Luther's operation strikes at the principle of mediation at the heart, at the auspices of the Church, the pivotal institution which materialized it in the Christian world... The questioning of what the unity between the Heaven and the Earth engages over, is the first step of the modern era. (French: L’operation de Luther frappe le principe de mediation au coeur, sous les traits de I’Eglise, I’institution pivot qui le materialisait dans le monde Chretien... La remise en question de I’unite du Ciel et de la Terre qu’elle engage est le premier pas de I’ere moderne.)”.

Sakamakon bayyanar Furotesta, Ingila ta watsar da koyarwar Katolika, ta kafa Cocin Anglican don jaddada ikon sarki a kansa, tana rabuwa da Roma da ikon Fafaroma. Sannan yakin shekara talatin ya barke, wanda a cikinsa suka shiga masarautar Hapsburg, Daular Sipaniya, Faransa, Sweden, Denmark-Norway da kasashen Jamus. Yakin ya ci gaba har zuwa shekara ta 1648, shekarar da aka fara sanya hannu kan yarjejeniyoyin da suka kafa Zaman Lafiya na Westphalia, wanda ya kawo karshen yakin addini. Ya nuna farkon bayyanar kasar zamani, domin ya hada da maganar kwace dukiyoyin coci, ma'ana an mika su ga hukumomin da ba na addini ba, watau hukumomin gwamnatin duniya. Duk wannan ya zo daidai da ci gaban tattalin arziki da Turai ta gani, bayan zamanin binciken yankuna. Haka kuma, ya zo daidai da canjin ra'ayi game da Coci, koyarwarta da iliminta, ta hanyar juyin juya halin hankali da na kimiyya da aka ambata a baya.

As a result of the emergence of Protestantism, England abandoned the Catholic doctrine and established the Anglican Church to emphasize royal supremacy over it, separating from Rome and the Papal authority. Then the Thirty Years War broke out, in which the Hapsburg monarchy, the Spanish Empire, France, Sweden, Denmark-Norway and Germanic entities participated. The war continued until 1648, the year in which the treaties constituting the Peace of Westphalia began to be signed, ending the religious war. It marked the beginnings of the emergence of the modern nation state, as it included the reference to the secularization of church assets, meaning that they were transferred to non-religious authorities, i.e. temporal state authorities. All of this coincided with economic developments witnessed by Europe, after the stage of geographical discoveries. Also, it coincided with the change in view about the Church, its teachings and knowledge, through the intellectual and scientific revolutions that has been mentioned previously.

Saboda duk waɗannan abubuwa, Turai ta karɓi karni na goma sha takwas miladiyya cikin yanayin da ya dace da raba addini da rayuwa, kamar yadda ka'idojin Juyin Juya Halin Faransa na 1789 suka tabbatar. Wannan ra'ayi bai samu cikakkiyar ƙarfi ba kuma ba a aiwatar da shi ba sai a ƙarshen karni na goma sha tara miladiyya da farkon karni na ashirin miladiyya, lokacin da daga bisani aka san shi da sakularisanci. Asalin sakularisanci yana cikin ma'anar duniyanci da rashin ruhani daga ma'anar duniya (^) ba daga ilimi ko kimiyya ba (<^). Ana kiransa LaTcite a ƙasashen da ke magana da Faransanci da na Katolika. Abin da ya cancanci ambato shi ne cewa ba duk ƙasashen Yamma da suka karɓi sakularisanci ne suka tanadar da shi a cikin kundin tsarin mulkinsu ba. Maimakon haka, wasu, kamar Ingila, suna tanadar wata takamaiman coci ko takamaiman addini a matsayin addinin ƙasa. Sai dai Faransa, a matsayin misali mai banbanci, ta kafa Mataki na 1 na Kundin Tsarin Mulkin Faransa wanda ke hana shigar addini cikin harkokin gwamnati, bisa dokar 1905.

As a result of all these factors, Europe welcomed the eighteenth century CE within an atmosphere conducive to separating religion from life, as affirmed by the principles of the French Revolution of 1789. The idea was not consolidated and implemented until the end of the nineteenth century CE and the beginning of the twentieth century CE, when it was later known as secularism. The origin of secularism is in the sense of Earthliness and worldliness from the sense of the world (^) and not from knowledge or science (<^). It is called LaTcite in the Francophone and Catholic nations. It is worthy of mention that not all Western nations that adopted secularism, stipulated secularism in their constitutions. Instead, some, like England, stipulate a particular church or a particular religion as the religion of the state. However, France, as a contrasting example, enacted Article 1 of the French Constitution discouraging religious involvement in government affairs, based on the 1905

Dokar Faransa ta 9 ga Disamba, 1905, game da Raba Majami'u da Gwamnati (Faransanci: Loi du 9 decembre 1905 concernant la separation des Eglises et de I'Etat). An dauke ta a matsayin wani abu mai ban mamaki a cikin yanayin la'akari na tarihi, na ilimi da na siyasa. Saboda haka, wasu Turawan Yamma suna banbance tsakanin secularism da Laicite, domin Laicite ita ce secularism da Faransa ta tanadar a cikin kundin tsarin mulkinta.

French law on the Separation of the Churches and the State (French: Loi du 9 decembre 1905 concernant la separation des Eglises et de I’Etat). It is considered an anomaly in the context of historical, intellectual and political considerations. That is why, some Westerners differentiate between secularism and Laicite as Laicite is the secularism stipulated by France constitutionally.

Ana yawan bayyana sakularism a matsayin rabuwar Coci da gwamnati. Duk da haka, wannan ma'anar ta farko ba ta kunshe falsafar gaba ɗaya ba, kuma ba ta bayyana akidarta sosai ba. Maimakon haka, tana bayyana sakamakon ne kawai, wato yammacin duniya ya kai ga yarda da raba addini da rayuwa. Wannan ita ce fahimtar sakularism da yammacin duniya ta bi tun karni na sha takwas, a fannin akida da falsafa. Sai dai, mafi bambancin siffofinta ana tantance su ta hanyar kungiyoyi biyu da ke wakiltar sakularism. Su ne, a gefe guda, Coci, a matsayin ƙungiyar da ke bayyana addini tare da imaninsa da koyarwarsa na da, sannan a gefe guda kuma, gwamnati, a matsayin ƙungiyar da ke bayyana rayuwa tare da hanyoyinta na zamani, masu bin tunanin hankali.

Secularism is often defined as the separation of the Church from the state. However, this first definition neither completely encapsulates the philosophy nor fully elucidates its doctrine. Instead it only expresses the consequence, which is that the West reached the conviction of separating of religion from life. This is the concept of secularism followed by the West since the eighteenth century, in both doctrinal and philosophical realms. However, the most distinct characteristics are practically determined by the two bodies that symbolize secularism. They are, on the one hand, the Church, as a body expressing the religion with its ancient beliefs and teachings, and, on the other hand, the state as a body expressing life with its modern, rationalist modalities.

Gaskiyar secularism ko Laicite, a cikin ma'anonin da Yammacin duniya da kansu suke bayarwa, ta bayyana kuma a matsayin ma'anar ta biyu: raba addini da rayuwa. Misali, Maurice Barbier ya ce a cikin littafinsa La Laicite: "A ma'anarsa mai fadi, Laicite na nufin rabuwa tsakanin addini da al'amuran duniya (les realites profanes)." Yana zaton cewa wadannan al'amuran duniya ba sa karkashin shigar addini ko tasirinsa. Abin da ake nufi da addini shi ne imani ko kowace kungiya ko kowace hukumar addini. Don haka muna ganin cewa falsafa a Yamma ba ta dogara da tiyoloji ba. An kafa ilimomi daban-daban a waje da tsarin Kiristanci. Hakika, a wasu lokuta ilimomin sun zama akasin Kiristanci gaba daya. Haka nan, dukkan al'amuran dan Adam kamar al'amuran siyasa, zamantakewa, al'adu da sauran al'amura, ya kamata su zama masu zaman kansu daga addini. Wannan ya samu ne ta hanyar rabuwa ta dogon lokaci, wanda shi ne abin da muke kira secularization ko laicization.

The reality of secularism or Laicite, in the definitions of the Westerners themselves, also appears as a second definition, the separation of religion from life. For example, Maurice Barbier says in his book La Laicite, “In its broad sense, Laicite means the separation between the religion and worldly realities (les realites profanes).” It assumes that these worldly realities are subject neither to the inclusion nor influence of religion. What is meant by religion is beliefs or any group or any religious authority. Thus, we see that the philosophy in the West is independent of theology. Various sciences were formed outside the framework of Christianity. Indeed, the sciences were polar opposites to Christianity at times. Similarly, all the human realities such as political, social and cultural and other realities, are to be independent of religion. This was achieved by the long-term separation, which is what we call secularization or laicization.

Saboda wannan dalili ne za mu iya siffanta duk wata al'umma ko tunani ko ɗabi'a da cewa LaTcite ce, idan ba ta da wani tasiri na addini gaba ɗaya, kuma idan tana bin ƙa'idodi kawai na tsarin hankali ko na ɗan'adam. A ma'ana ta kunkuntar, za mu iya siffanta ilimi a LaTcite, misali, da cewa ba ya ƙunshe da wani siffa ta ɗariƙa (na mazhaba) ko ta addini. Masanin falsafa Charles Taylor, a cikin littafinsa, A Secular Age, ya bambanta tsakanin ma'anoni uku na boko da ake riƙewa a Yamma: "Fahimta ɗaya ta boko, to, ita ce ta fuskar wuraren jama'a. An ce an share su daga Allah, ko daga duk wani abu da ya shafi gaskiyar ƙarshe. Ko kuma daga ɗayan gefen, yayin da muke aiki a fannoni daban-daban na ayyuka—tattalin arziki, siyasa, al'ada, ilimi, sana'a, nishaɗi—ƙa'idodi da dokokin da muke bi, tunanin da muke yi, gabaɗaya ba sa komar da mu ga Allah ko ga wani imani na addini; abubuwan da muke aiki da su suna cikin "hankalin" kowane fanni—mafi girman riba a tattalin arziki, mafi girman amfani ga mafi yawan mutane a fannin siyasa, da sauransu. Wannan yana bambanta sosai da zamanin farko, lokacin da imanin Kiristanci ya kafa umarni masu hukunci, sau da yawa ta bakin malaman coci, waɗanda ba a iya yin watsi da su cikin sauƙi a kowane ɗaya daga cikin waɗannan fannoni ba, kamar haramcin riba, ko wajibcin tilasta riko da akida ta gaskiya."

It is for this reason that we can characterize any society or thought or morality as LaTcite, if it is completely devoid of any religious influence, and if it only follows the principles within the rationalist or humanist regimes. In the narrow sense of the word, we can characterize education in LaTcite, for example, as not containing any sectarian (denominational) or religious characteristics. The philosopher Charles Taylor, in his book, A Secular Age, distinguishes between three definitions of secularism held in the West, “One understanding of secularity then is in terms of public spaces. These have been allegedly emptied of God, or of any reference to ultimate reality. Or taken from another side, as we function within various spheres of activity—economic, political, cultural, educational, professional, recreational—the norms and principles we follow, the deliberations we engage in, generally don’t refer us to God or to any religious beliefs; the considerations we act on are internal to the “rationality” of each sphere—maximum gain within the economy, the greatest benefit to the greatest number in the political area, and so on. This is in striking contrast to earlier periods, when Christian faith laid down authoritative prescriptions, often through the mouths of the clergy, which could not be easily ignored in any of these domains, such as the ban on usury, or the obligation to enforce orthodoxy.”.

Game da ma'anar ta uku ta boko ga zaman-duniyanci, wacce ta mayar da hankali kan raina addini. A kalaman Charles Taylor, "Tun muna yara, sai mu ga kanmu kewaye da soyayya da kulawa, ko kuwa mu bushe. Amma yayin da muke girma, sai mu koyi fuskantar gaskiyar cewa wannan yanayi na kulawa ba zai iya yaduwa bayan duniyar mutane ba, kuma galibi ba ya yaduwa sosai a cikinta. Amma wannan canji yana da wahala. Don haka sai mu yi tunanin wata duniya mai kulawa, wadda wani Allah mai alheri ya halitta... Don haka addini yana fitowa ne daga rashin jarumtar yara. Ya kamata mu tsaya tsayin daka kamar maza, mu fuskanci gaskiya."

As for the third Western definition of secularism, it focused on the denigration of religion. In the words of Charles Taylor, “As children, we have to see ourselves as surrounded by love and concern, or we shrivel up. But in growing up, we have to learn to face the fact that this environment of concern can’t extend beyond the human sphere, and mostly doesn’t extend very far within it. But this transition is hard. So we project a world which is providential, created by a benign God... So religion emanates from a childish lack of courage. We need to stand up like men, and face reality.”.

Wasu masana na Yammaci suna ci gaba da rarraba sekularism (Laicite) ba tare da ɗaukar shi a matsayin tsari guda ɗaya, haɗaɗɗe, na siyasa da falsafa ba. Wasu kuma suna raba shi zuwa al'adun sekularism na Faransa da na Anglo-Saxon. Wasu daga cikinsu sun raba sekularism zuwa nau'i "mai laushi" da "mai tsauri". Wasu kuma sun raba shi zuwa Laicite ouverte (sekularism buɗaɗɗe), wanda ke ƙara haƙuri da addini kamar yadda yake a Amurka, da Laicite militante (sekularism mai tsaurin ra'ayi), wanda ya fi kama da na Faransa. Wasu sun raba sekularism zuwa nau'in atheist da wanda ba atheist ba. Daga cikinsu akwai waɗanda suka raba shi zuwa na sashi ko na cikakke, da sauran rarrabuwa irin wannan. Duk waɗannan rarrabuwa, musamman rarrabuwar sashi da cikakke wadda wasu Musulmi ke yawan amfani da ita, ba sa canza gaskiyar sekularism ko Laicite a yanayinsa. Yanayin sekularism shi ne raba addini da rayuwa, wanda hakan ke haifar da raba addini da gwamnati. Sekularism na sashi ba kawai hanyar aiki ce ta amfani ba. A maimakon haka, sekularism na sashi matsaya ce ta hankali wadda ta dogara da falsafar hankali (rationalism), wadda ba ta amince da ingancin addini wajen mulki da kula da al'amuran mutane ba. Ba za a raba bangaren aiki na hanyoyin sekularism da bangarorin hankali da falsafa ba, kamar yadda wasu ke tunani. Wannan saboda duk wanda ya yi kira ga sekularism na sashi dole ne ya tabbatar da gaskiya da ingancin wannan tsari a fannin hankali da falsafa. Saboda haka, sekularism-Laicite shi ne raba addini da rayuwa. Sekularism shi ne akida, tushen hankali da jagorancin hankali na Yammaci.

Some Western thinkers go on to classify secularism- Laicite, without regarding it as a single, cohesive political- philosophical paradigm. Yet other thinkers sub-divide it into French and Anglo-Saxon secularist traditions. Some of them sub-classified secularism into “soft” and “hard” variants. Some of them classified as Laicite ouverte (open secularism), with greater tolerance of religion as in the US, and Laicite militante (militant secularism), which is more like France. Some of them classified secularism into atheist and non-atheist variants. Amongst them are those who sub-classified secularism into partial or comprehensive and so on. All these classifications, particularly the partial and comprehensive divisions of secularism, that are common amongst some of the Muslims, do not change the reality of secularism or Laicite in its nature. Secularism’s nature is that of separating the religion from life, which in turns results in the separation of religion from the state. Partial secularism is not just a pragmatic, operational view. Instead, partial secularism is an intellectual viewpoint based on the rationalist philosophy, which does not recognize the validity of religion to rule and take care of the affairs of people. The operational aspect of secular solutions cannot be separated from the intellectual and philosophical aspects, as some may hold. This is because the one who advocates partial secularism needs to justify the truth and validity of the approach, intellectually and philosophically. Therefore, secularism-Laicite is the separation of religion from life. Secularism is the creed, intellectual basis and intellectual leadership of the West.

Game da sekularism kasancewa akidar Yamma, wannan saboda shi ne babban tunani da Yamma ke tabbatarwa a matsayin ƙwaƙƙwarar gaskiya. Yamma tana ɗaukar sekularism a matsayin mafita ga babbar matsalar ɗan adam, kuma yana wakiltar cikakkiyar mahangar game da duniya, mutum da rayuwa, a cikin dukkan dangantakarsu da abin da ke gabanin wannan rayuwar duniya da abin da ke bayanta. Game da sekularism kasancewa tushen tunani na Yamma, wannan saboda shi ne tushe (usoo) da dukkan ƙananan tunani (rassa) ke ginuwa a kansa. Shi ne tushen da tsarin rayuwa ke fitowa daga gare shi. Game da sekularism kasancewa jagorancin tunani na Yamma, wannan saboda Yamma tana jagorantar duk waɗanda suka karɓi sekularism zuwa takamaiman mahangar game da rayuwa, zuwa takamaiman hanyar rayuwa, da kuma zuwa ma'auni guda ɗaya na yin hukunci kan tunani, gaskiya da abubuwan da ke faruwa, duk daga takamaiman kusurwa.

As for secularism being the creed of the West, this is because it is the fundamental thought affirmed by the West conclusively. Secularism is considered by the West as the solution for the greatest problem of humankind, representing a comprehensive viewpoint about universe, man and life, in all of their relationships with what is before and after this worldly life. As for secularism being the intellectual basis of the West, this is because it is the foundation (usoo/) upon which all the sub-thoughts (branches) are built. It is the foundation from which the system for living emerges. As for secularism being the intellectual leadership of the West, this is because the West leads all those who adopt secularism into a specific viewpoint about life, into a specific way of living and into a shared criterion for judging thoughts, facts and events, all from a specific angle.

Tsarin boko (ilimantaka) ya lalace ta fuskar kasancewarsa akida, tushen tunani da jagorancin tunani. Lalacewarsa tana fitowa daga bangarori da dama, wadanda wasu daga cikinsu sune:

Secularism is corrupted with respect to its being a creed, intellectual basis and intellectual leadership. Its corruption arises from several aspects, some of which are: