4 Kuyapinga Itikadi ya Ustaarabu wa Magharibi - Kukanusha Fikra ya Kibepari ya Magharibi | Quran Course

4 Kuyapinga Itikadi ya Ustaarabu wa Magharibi - Kukanusha Fikra ya Kibepari ya Magharibi | Quran Course

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4 Kuyapinga Itikadi ya Ustaarabu wa Magharibi

4 Refuting the Creed of the Western Civilization

by Hizb Ut Tahrir3 min readViewed 93 times

Barani Ulaya, Kanisa Katoliki kama ilivyojadiliwa awali lilitawala maisha, jamii, dola na watu kwa jina la dini. Lilipanua utawala wake juu ya wafalme na watawala, kwa kutumia wazo la mamlaka ya Mungu. Lingewaidhinisha watawala kutawala, likiwapa uhalali unaohitajika. Hivyo, watawala na wafalme walijinyenyekeza kwa Kanisa Katoliki. Wakati mwingine waliungana nalo kwa ajili ya maslahi yao. Kanisa Katoliki lilipanua utawala wake juu ya watu kwa kudai kwamba lilikuwa na haki ya msamaha, kupitia ondoleo la dhambi na sakramenti. Yeyote aliyekiuka mafundisho yake angeadhibiwa kwa kuhojiwa kikatili na kutengwa kwa adhabu. Kanisa lilidhibiti uchumi kwa kumiliki ardhi na mali zilizotokana na zaka na vyanzo vingine. Hata hivyo, kuanzia mwanzoni mwa karne ya kumi na sita Baada ya Kristo, ushawishi wake ulianza kupungua taratibu. Hili lilitokana na sababu nyingi, muhimu zaidi ikiwa ni Mageuzi ya Kiprotestanti yaliyoongozwa na Martin Luther. Mageuzi hayo yalitayarisha njia kwa kile ambacho Wamagharibi wanadai kuwa ni utawala wa dola na kutenganishwa kwa dini. Katika kitabu chake, *The Advent of Democracy Volume 1 The Modem Revolution* (Kifaransa: *L'avenement de la democratie I La revolution moderne*), Marcel Gauchet alisema, “Hatua ya Luther inashambulia kanuni ya upatanishi katikati yake, chini ya uongozi wa Kanisa, taasisi kuu iliyoidhihirisha katika ulimwengu wa Kikristo... Kuhoji kile ambacho umoja wa Mbingu na Dunia unahusisha, ni hatua ya kwanza ya enzi ya kisasa. (Kifaransa: *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.*)”.

Kutokana na kuibuka kwa Uprotestanti, Uingereza iliacha mafundisho ya Kikatoliki na kuanzisha Kanisa la Anglikana ili kusisitiza ukuu wa kifalme juu yake, ikijitenga na Roma na mamlaka ya Upapa. Kisha Vita vya Miaka Thelathini vilizuka, ambavyo vilihusisha utawala wa Habsburg, Dola ya Hispania, Ufaransa, Uswidi, Denmark-Norway na vyombo vya Kijerumani. Vita viliendelea hadi mwaka 1648, mwaka ambao mikataba iliyounda Amani ya Westphalia ilianza kutiwa saini, na hivyo kumaliza vita vya kidini. Mkataba huo uliashiria mwanzo wa kuibuka kwa taifa la kisasa, kwa kuwa ulijumuisha kutajwa kwa usekularishaji wa mali za kanisa, maana yake ni kwamba zilihamishiwa kwa mamlaka zisizo za kidini, yaani mamlaka za kidunia za dola. Yote haya yaliambatana na maendeleo ya kiuchumi yaliyoshuhudiwa na Ulaya baada ya hatua ya ugunduzi wa kijiografia. Pia, yaliambatana na mabadiliko ya mtazamo kuhusu Kanisa, mafundisho yake na elimu yake, kupitia mapinduzi ya kiakili na kisayansi yaliyotajwa hapo awali.

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.

Ndiyo sababu tunaweza kuelezea jamii yoyote, fikra yoyote au maadili yoyote kuwa ni ya LaTcite, iwapo hayana athari yoyote ya kidini kabisa, na iwapo yanafuata tu kanuni za mifumo ya kiakili (rationalist) au ya kibinadamu (humanist). Kwa maana finyu ya neno hili, tunaweza kuelezea elimu kuwa ya LaTcite, kwa mfano, iwapo haina sifa yoyote ya kimadhehebu (kidhehebu) au ya kidini. Mwanafalsafa Charles Taylor, katika kitabu chake, A Secular Age, anatofautisha kati ya fasili tatu za usekula zinazoshikiliwa Magharibi: "Uelewa mmoja wa usekula ni kwa mujibu wa nafasi za umma. Inadaiwa kuwa nafasi hizi zimeondolewa Mungu, au rejeo lolote kwa uhalisia wa mwisho. Au, kwa upande mwingine, tunapofanya kazi ndani ya nyanja mbalimbali za shughuli—kiuchumi, kisiasa, kiutamaduni, kielimu, kitaaluma, kiburudani—kanuni na misingi tunayofuata, mijadala tunayoshiriki, kwa ujumla hazituelekezi kwa Mungu wala kwa imani yoyote ya kidini; mambo tunayoyatendea kazi yanatokana na "mantiki" ya kila nyanja yenyewe—faida kubwa zaidi katika uchumi, manufaa makubwa zaidi kwa watu wengi zaidi katika eneo la siasa, na kadhalika. Hili linatofautiana sana na vipindi vya awali, wakati imani ya Kikristo ilipoweka maelekezo yenye mamlaka, mara nyingi kupitia midomo ya viongozi wa kidini, ambayo hayakuweza kupuuzwa kwa urahisi katika nyanja yoyote kati ya hizi, kama vile katazo la riba, au wajibu wa kulazimisha msimamo wa kiimani."

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.”.

Baadhi ya wanafikra wa Magharibi huendelea kuainisha usekula (Laicite) bila kuuchukulia kama mfumo mmoja, wenye mshikamano wa kisiasa na kifalsafa. Hata hivyo, wanafikra wengine huugawanya katika mapokeo mawili: la Kifaransa na la Kianglo-Saxon. Baadhi yao wameugawanya usekula katika aina "laini" na "ngumu". Wengine wameuainisha kama Laicite ouverte (usekula wazi), wenye uvumilivu mkubwa zaidi kwa dini kama ilivyo Marekani, na Laicite militante (usekula wa kupigania), ulio karibu zaidi na Ufaransa. Pia wapo waliouainisha usekula kuwa wa kiatheisti na usio wa kiatheisti, na miongoni mwao wapo waliouainisha kuwa wa sehemu au wa kila upande, na kadhalika. Uainishaji wote huu, hasa mgawanyo wa usekula kuwa wa sehemu au wa kila upande, ambao ni wa kawaida miongoni mwa baadhi ya Waislamu, haubadilishi uhalisia wa usekula au Laicite katika asili yake. Asili ya usekula ni kutenganisha dini na maisha, jambo ambalo kwa upande wake linazaa kutenganisha dini na dola. Usekula wa sehemu si mtazamo wa kivitendo tu. Badala yake, ni mtazamo wa kiakili unaotokana na falsafa ya kiakili (rationalism), ambayo haitambui uhalali wa dini kutawala na kusimamia mambo ya watu. Vipengele vya kivitendo vya suluhisho za kisekula haviwezi kutenganishwa na vipengele vya kiakili na kifalsafa, kama baadhi wanavyodhani. Hii ni kwa sababu anayeunga mkono usekula wa sehemu anahitaji kuthibitisha ukweli na uhalali wa mbinu hiyo, kiakili na kifalsafa. Kwa hiyo, usekula-Laicite ni kutenganisha dini na maisha. Usekula ni itikadi, msingi wa kiakili na uongozi wa kifikra wa Magharibi.

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.