Sekularism, ko rabuwar addini da rayuwa, shi ne tushen tunani na ilimi na Yamma wanda a kansa ake gina tunaninsa, kuma daga gare shi yake fitar da hukunce-hukuncensa. Abin da ake nufi da gina tunani shi ne auna kowane tunani bisa tushensa. Idan tunani ya yi daidai da tushen, to a karɓe shi. Idan kuma ya saba wa tushen, to a ƙi shi. Daga cikin waɗannan tunani akwai matsayin mutum game da wanzuwar Mahalicci, wanda ke tafiyar da dukkan al'amura. Wannan tunani, wato wanzuwar Mahalicci, yana karo da tushen sekularisanci wanda ya musanta tafiyar da al'amura ta hannun Mahalicci. Hakan ya faru ne saboda sekularisanci ba ya ɗaukar Mahalicci a matsayin wanda ke tafiyar da dukkan al'amura, ta hanyar haɗa addini da rayuwa. Dangane da fitowar hukunce-hukunce kuwa, yana nufin samar da mafita da suka shafi kula da al'amuran rayuwa daga wata majiya da tunani na asali, wato akida, ya amince da ita. Majiyar da akidar Yamma ta amince da ita ita ce mutum ko hankalinsa, tun da sekularisanci ya musanta alaƙar addini da rayuwa. Don haka sekularisanci ya amince da tushen yin doka ta hannun mutum shi kaɗai.

Secularism or the separation of religion from life is the Western intellectual basis upon which its thoughts are built and from which its rulings. What is intended by the building of thoughts is the measure of each thought upon its root. If a thought agrees with the root, then it is accepted. If it disagrees with the root, then it is rejected. Amongst these thoughts is the stance towards the existence of a Creator, the one who manages all the affairs. This thought i.e. the existence of a Creator, contradicts with the root of secularism that negates the management of affairs by the Creator. This is because secularism does not consider the Creator as the one who manages all the affairs, through connecting religion with life. As for the emergence of rulings, it means providing solutions related to taking care of the affairs of life from a source acknowledged by the fundamental, foundational thought i.e. the creed. The source acknowledged by the Western creed is man or his reasoning, since secularism negates the relationship of religion with life. Secularism thereby acknowledges the root of making legislation by man alone.

Ƙasancewar sekularism a matsayin tushen tunani ta lalace, kuma shaidar lalacewarta ita ce kamar haka:

Secularism is corrupted as an intellectual basis and the evidence for its corruption is as follows:

1- A zahiri, sekularizim bai amince da gaskiyar wanzuwa ba, dangane da abin da ba shi da farko (azali) ko kuma halittu da ke da Mahalicci. Sekularizim bai yi nazari a kan lamarin ba don ya kai ga amsa mai tabbas, ta dindindin. Maimakon haka, sekularizim ya gamsu kawai da raba addini da rayuwa. Duk da haka, ra'ayin raba addini da rayuwa tunani ne mai karo da kansa, mai maganganu masu sabani da yawa a cikinsa. Sekularizim yana amincewa da addini a gefe guda,

1- As a matter of fact, secularism did not acknowledge the reality of existence, with respect to the eternal (azali) or creations having a Creator. Secularism did not study the matter to arrive at a decisive, permanent answer for it. Secularism was instead content with the separation of religion from life alone. However, the idea of separation of religion from life is a thought that is internally contradictory, having a number of contradictions within itself. Secularism acknowledges religion on the one hand,

Amma a gefe guda kuma, yana musanta wanzuwar addini. Haka kuma, sakularizim yana tabbatar da Mahaliccin, amma yana musanta alaka da Shi. Sakularizim yana tabbatar da Ranar Tashin Kiyama, amma yana musanta manufarta. Sakularizim yana tabbatar da cewa ana yin hisabi a gaban Mahalicci, amma yana musanta ayyukan da ake bukata domin hakan. Sakularizim yana gane cewa mutum halitta ce mai iyaka kuma mai rauni, duk da haka yana mai da shi mai yin doka kuma abin bauta a bayan kasa. Sakularizim yana yarda cewa rayuwar duniya ba ta har abada ba ce, amma a lokaci guda yana renon son rayuwar duniya da karkata zuwa ga kasa a tsakanin mutane.

but on the other hand, it negates the existence of religion. Similarly, secularism affirms the Creator, whilst denying the connection with him. Secularism affirms the Day of Resurrection, whilst denying its purpose. Secularism affirming the accountability in front of the Creator, whilst denying the deeds necessary for it. Secularism recognizes that man is a creation who is limited and incapable, yet it makes him a law-making ruler and deity on earth. Secularism acknowledges the non-eternity of this worldly life, whilst at the same time it nurtures the love of mortal life and an inclination towards the earth, amongst humans.

Saboda haka, sabani na daga cikin siffofin wannan tushen tunani. Tunanin da aka gina a kansa yana cike da sabani, ta hanyar haɗa abubuwa masu gaba da juna, da gauraya gaskiya da ƙarya. Ba abin mamaki ba ne cewa tunanin Yammacin Turai ya amince da ka'idar Darwin, duk da cewa a ɓoye yana amincewa da ra'ayin halitta da kasancewar Mahalicci. Haka kuma ba abin mamaki ba ne cewa yana amincewa da darajar Coci, alhali yana yaƙi da ita. Ma har ila yau ba abin mamaki ba ne mu ga wasu daga cikin kundin tsarin mulkin ƙasashen Yammacin Turai suna tanadin raba Coci da Gwamnati, wanda shi ne ƙa'ida ta kundin tsarin mulki da ba za a iya sokewa ba, alhali a lokaci guda suna tanadin mulkin jama'a da kansu. Sabanin nan yana bayyana idan muka ɗauka cewa Yammacin Turai baki ɗaya suna imani da addini, a matsayin tsarin al'amuran rayuwa. A irin wannan yanayi, raba addini da rayuwa yana sabawa da nufin mutane. Amma idan muka ɗauka cewa Yammacin Turai baki ɗaya masu kafirci ne, suna musanta kasancewar addini kanta, to a irin wannan yanayi ba shi da amfani wannan ƙa'idar kundin tsarin mulki, tunda akwai masu kafirci kawai.

Accordingly, contradiction is amongst the features of this intellectual basis. The thoughts that are built upon this are contradictory by combining opposites, mixing truth with falsehood. It is not a surprise that the Western thought acknowledges Darwin’s theory, although it implicitly acknowledges the idea of creation and the presence of a Creator. It is also not a surprise that it acknowledges the nobility of the Church, whilst fighting against it. There is even no surprise for us to find some of the Western constitutions stipulating the separation between Church and State, which is an irrevocable constitutional article, whilst stipulating at the same time the ruling of the people by themselves. Here the contradiction is apparent if we assume that Westerners as a whole believed in religion, as a system of life’s affairs. In such a case, the separation of religion from life contradicts the will of people. However, if we assume that the Westerners as a whole are atheists, denying the very existence of religion, then in such a case there is no purpose for this constitutional article, given the presence of atheists alone.

Ƙin zama na tsakiya (sulhu) yana da alaƙa da akidar sassaucin ra'ayi (secularism). An gina secularism bisa tsarin sasantawa da mafita ta sulhu. Saboda haka, zama mai matsakaicin ra'ayi shi ne babban fasali na tushen tunanin Yammacin Duniya.

2 - Secularism is built on the basis of a compromise and conciliatory solution. So being moderate is the prominent feature of the Western intellectual basis.

Daidaito tsakanin gaskiya da karya da kuma tsakanin karya biyu yana cikin manyan ra'ayoyi da mafita da ake yawan gabatarwa a Yamma. Babu wata takamaiman ma'anar nagarta da mugunta, gaskiya da karya, haske da duhu, shiriya da batanci a tunanin Yammacin duniya. Kowace mafita da hanyar magance matsala, ciki har da tunanin ilimi, siyasa, tattalin arziki da zamantaka, an gina ta ne bisa tushen mafita ta daidaito. Don haka daidaito shi ne babbar siffar da ke bambanta mutumin Yamma a cewarsu, ko yana masanin ilimi ne, dan siyasa, mutumin duniya ko mutumin addini. A cewar mutumin Yamma, zama mai daidaito ita ce mafi kyawun siffa da ake bayyana hanyoyin magancewa da mafita da ita.

Moderation between truth and falsehood and between two falsehoods is amongst the prominent featured thoughts and treatments of the West. There is no distinctive definition amongst the Western thinking between good and bad, truth and falsehood, light and darkness and guidance and misguidance. Each solution and treatment, including intellectual, political, economic and social thoughts, are built on the basis of a moderate solution. Thus moderation is the defining characteristic of a Westerner according to them, whether he is a thinker, politician, temporal man or religious man. According to the Westerner, being moderate is the finest characteristic to describe the treatments and solutions.

Don haka tunanin Yammacin Duniya ba ya shiga zurfin tunani kan abubuwa kamar adalci na zamantakewa, hakkokin ma'aikata da hakkokin kungiyoyin kwadago. Wadannan tunani ne masu adawa da jari-hujja, duk da haka ana hada tunanin asalin jari-hujja da wadannan tunani, har ta haifar da dimokuradiyyar gurguzu, wacce ake ganin ita ce tsarin mafi kyau. Dokokin Yamma da shari'unsu suna tafiya ne bisa ma'aunin matsakaici. Ana gabatar da shawarwari, ana kuma yin muhawara domin a samar da tsari na matsakaici, wanda 'yan siyasa da 'yan majalisa za su amince da shi, cikin sulhu da yarjejeniya ta hanyar sasantawa. A gare su, batun ba shi ne daidai ko kuskure, ko gaskiya ko karya ba. Maimakon haka, batun shi ne samar da sasantawa tsakanin bangarori daban-daban. Suna alfahari da matsakaici, suna ganin mafita ta matsakaici a siyasa ita ce mafi kyau a tsakaninsu. Sun haɗa matsakaici da dimokuradiyya sosai, a matsayin wani muhimmin bangare nata. Gaskiya ne cewa matsakaici a wannan ma'ana tunani ne na mugunta na dusashe al'amura, da hada gaskiya da karya, da daidai da kuskure. Wannan zai kai ga asara ga mutane da al'umma, inda munafunci da karya za su yi yawa, mutane kuma za su juya baya daga neman gaskiya da shiriya.

Thus the Western thinking does not delve into thoughts like social justice, workers’ rights and unions’ rights. These are anti-capitalist thoughts, yet capitalism’s original thoughts are patched up with these thoughts, constituting socialist democracy, which is considered as the finest system. Western legislation and laws proceed according to the measure of moderation. Suggestions are postulated and debates occur in order to create a moderate formulation, agreed upon by politicians and parliamentarians, with a conciliatory, consensus upon compromise. For them, the issue is not about right or wrong or truth or falsehood. Instead the issue is about creating compromise between different parties. They boast of moderation, considering the moderate solution in politics to be ideal amongst them. They closely and consequentially connected moderation to democracy, as an indispensable part of it. It is true that moderation with this meaning is the malicious idea to dilute matters, mix truth with falsehood and the correct with the wrong. This would lead to loss for humans and society, whereby hypocrisy and lies would prevail, whilst people would turn away from seeking truth and guidance.

3- Tun da tsarin sekula ya raba addini da rayuwa, yana cewa hanyoyin kula da al'amuran mutane a rayuwa suna fitowa ne daga mutum da kansa. Saboda haka, hankalin ɗan adam shi ne yake ƙayyade abin alheri da abin sharri (khair da sharr bi da bi), da abin kyau da abin mummuna (Hasan da qabeeH bi da bi), kuma mulki na mutum ne. Don haka, mutum yana tafiyar da rayuwarsa bisa tsarin da yake so kuma ya zaɓa. Wannan falsafa ce mai lalacewa, kamar yadda muka yi bayani a baya, domin mutum ba ya iya ƙirƙirar tsari mai cikakkiyar daidaito ba tare da rarrabuwa, sabani da bambance-bambance ba.

3- Since secularism separates religion from life, it says that the treatments to take care of the affairs of people in life emerges from man himself. Thus the human mind is that which defines the good and the evil (khair and sharr respectively) and the pretty [pleasant] and ugly (Hasan and qabeeH respectively) and sovereignty belongs to man. So, man proceeds in his life according to the system which he desires and chooses. This is corrupted philosophy as we have clarified before, because man is incapable of creating an accurate system, without having disparity, contradiction and differences.

Idan aka duba halin da Yammacin duniya ke ciki, za a ga irin yadda dokokin da hankalin Yammacin duniya ya tsara suka cika da karo da rashin daidaito. Al'ummomin Yammaci sun zama filin gwaje-gwajen da lauyoyi ke gudanarwa,

Upon looking at the reality of the West, one can see the extent of contradiction and disparity in the legislations drafted by the Western reason. Western societies have become the domain of experiments conducted by lawyers,

Alƙalai, mambobin majalisar dokoki da 'yan siyasa. Babu wani haƙƙi da ba shi da iyaka, babu wata doka da ba a canjawa ko gyara ta, kuma babu wata kasida da ba a ƙara mata dubban fassarori da bayanai ba. Har ta kai ga kundin tsarin mulki da dokoki sun zama abin wasa a hannun 'yan siyasa, waɗanda ke canza kasidu da gyara su ba ƙaƙƙautawa. Ta haka ne hannayen rashin hankali suka kai har ga tushen da ginshiƙan akidar jari-hujja. Misali, ƙasashen Yamma sun ɓata ma'anar 'yanci da haƙƙoƙin ɗan Adam a cikin dokokin yaƙi da ta'addanci. Wannan yana nuna lalacewar wannan tushen ilimi da kuma rashin iyawarsa na samun mafita ga abin da ke faruwa a zahiri, sai dai ta hanyar canza da gyara manyan ra'ayoyinsa, waɗanda mafitun matsalolin ɗan Adam suka fito daga cikinsu.

judges, lawmakers and politicians. There exist no rights without restrictions, no laws without being changed or amended and no article without being appended by dozens of interpretations and explanations. It is to the point that constitutions and canons have become a toy in the hands of politicians, who change and amend articles continuously. Thus, the hands of the absurd have been extended to the foundations and values of the capitalist ideology. For example, the West have disfigured the notion of freedom and human rights within anti-terrorism laws. This indicates the corruption of this intellectual basis and its inability to find treatments to reality, except by changing and amending its foundational concepts, upon which treatments to human problems emerged.