7 Ƙin Yarda da Muhimman Tunani na Wayewar Yammacin Duniya - Raddi ga Tunanin Yammacin Duniya na Jari-hujja | Quran Course

7 Ƙin Yarda da Muhimman Tunani na Wayewar Yammacin Duniya - Raddi ga Tunanin Yammacin Duniya na Jari-hujja | Quran Course

Gaskiyar ra'ayin daidaikun mutane (individualism) ita ce ta fito ne daga akidar boko da rabuwar addini da rayuwa (secularism). Wannan ra'ayi ya samu ne a lokacin da mutanen Yamma suka 'yantar da kansu daga ikon Coci da sarakuna, wadanda suka danganta dukkan al'amuransu na duniya da ayyukansu da Lahira. A cikin wannan tsari, sai ya ji an matsa masa, an danne shi, kuma an murkushe nufinsa da hakkokinsa a rayuwa. A wancan lokaci, an tsara asalin mutum gwargwadon al'adu da imanin al'umma. Amma da ya 'yantar da kansa daga wannan iko, sai hulda da Lahira ta yanke masa. Sai ya mayar da dukkan hankalinsa ga al'amuran duniya. Don haka ya fara rayuwa a cikin wannan duniya, ba a wajenta ba, kamar yadda ake cewa. Maimakon haka, ya zama shugaban duniya. Tsakiya da ikon cin gashin kai na mutum sun samu karfi ne ta hanyar ka'idar hakkoki na halitta (natural rights). Wannan ka'ida tana tabbatar da cewa mutum yana da hakkokinsa ne daga yanayin halittarsa, alhali al'umma ba ta ba shi wadannan hakkoki ba. Wadannan hakkoki an tabbatar da su a gare shi. Hakkoki ne na duniya baki daya, na asali, wadanda ba za a iya kwace su ba, kuma ba za a iya soke su ba.

The reality of the concept of individualism is that it emanates from secularism. The concept emanated when the Western man rid himself of the authority of the Church and kings, that connected all of his worldly affairs and actions to the Hereafter. Within the system, he felt coerced and oppressed, with his will and rights within life, crushed. In those times, his identity was shaped according to the traditions and beliefs of the society. When he rid himself of this authority, his connection with the Hereafter was severed. He then turned his full focus towards worldly affairs. So he started living in this world and not outside of this world, as they say. Instead, he became master of this world. The centrality and sovereignty of the individual was reinforced by the theory of natural rights. This theory asserts that the individual has his rights derived from his nature, whilst the society does not grant him such rights. These rights are fixed for him. They are universal, fundamental, inalienable and cannot be repealed.

Ta haka mutane suna haifuwa da haƙƙoƙinsu na asali, watau wanzuwarsu tare da haƙƙoƙinsu tana gabatar da wanzuwar al'umma, dokokinta, shari'unta da takurawarta. Saboda haka, 'yanci shi ne tushen wanzuwar ɗan adam. Daidaikun mutane suna daidai a waɗannan haƙƙoƙi. Babu wanda yake hana ko soke haƙƙoƙin wani. Tun da mutum, ta fuskar asali da ɗabi'a, ba mai zaman jama'a ba ne, yana fuskantar husuma, rikici da hargitsi idan aka shiga zaman jama'a. Don haka dole ne a sami tsari a irin wannan yanayi ta hanyar yin sulhu da wata al'umma ta daidaikun mutane. Manufar wannan al'umma ita ce kafa haƙƙin 'yanci da daidaito ga kowa, watau daidaiku suna miƙa haƙƙoƙinsu ga nufin gama-gari, wanda jiha take wakilta, ta hanyar yarjejeniyar zamantakewa. Ta haka, ta hanyar yarjejeniyar juna, hukuma mai mulki ta zama cibiyar ɗan adam wadda take samo dokokinta daga yarjejeniyar tsari tsakanin mutane. Jiha kuma tana tsara haƙƙoƙi da 'yanci, watau jiha tana aiki bisa nufin ɗan adam ba bisa nufin Allah ba, inda nufin daidaikun mutane shi ne tushe da asasin nufin gama-gari.

Thus individuals are born with their natural rights i.e. their existence with their rights precedes the existence of the society, its laws, legislations and constraints. Accordingly, freedom is the foundation of human existence. Individuals are equal in these rights. None of them deprives or repeals the rights of others. Since the individual is a non-social entity in terms of origin and nature, he is subjected to quarrel, conflict and chaos in the event of socialization. So there must be an organization in such a situation by making concessions with a community of individuals. This community's objective is to establish the right to freedom and equality for all i.e. the individual concedes his rights to the collective will, embodied by the state through social contract. In this way, through mutual contract, the ruling authority became a human institution that derives its legislations from the regulatory agreement between the people. The state then regulates the rights and freedoms, i.e. the state executes upon the basis of human will and not upon the basis of divine will, where the will of individuals is the root and basis of collective will.