Sekularisimu, yaani kutenganisha dini na maisha, ndiyo msingi wa kifikra wa Magharibi ambao juu yake mawazo yake yanajengwa na kutoka kwake hukumu zake hutolewa. Kinachokusudiwa kwa kujengwa kwa mawazo ni kipimo cha kila wazo kwa msingi wake. Ikiwa wazo linakubaliana na msingi, basi linakubaliwa. Ikiwa linapingana na msingi, basi linakataliwa. Miongoni mwa mawazo hayo ni msimamo kuhusu kuwepo kwa Muumba, yule anayesimamia mambo yote. Wazo hili, yaani kuwepo kwa Muumba, linapingana na msingi wa sekularisimu unaokanusha usimamizi wa mambo na Muumba. Hii ni kwa sababu sekularisimu haimwoni Muumba kuwa ndiye anayesimamia mambo yote, kupitia kuunganisha dini na maisha. Kuhusu kutokea kwa hukumu, maana yake ni kutoa suluhisho zinazohusiana na kushughulikia mambo ya maisha kutoka chanzo kinachokubaliwa na wazo la msingi, la kiini, yaani itikadi. Chanzo kinachokubaliwa na itikadi ya Magharibi ni mwanadamu au akili yake, kwa kuwa sekularisimu inakanusha uhusiano wa dini na maisha. Hivyo sekularisimu inakubali msingi wa kutunga sheria kwa mwanadamu peke yake.

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.

Usekula umeharibika kama msingi wa kifikra, na ushahidi wa uharibifu wake ni kama ifuatavyo:

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

1- Kwa kweli, sekularizimu haikukiri uhalisia wa kuwepo, kuhusu jambo la milele (azali) au kwamba viumbe vina Muumba. Sekularizimu haikulisomea jambo hilo ili kufikia jibu la uamuzi, la kudumu. Badala yake, sekularizimu iliridhika na kutenganisha dini na maisha pekee. Hata hivyo, wazo la kutenganisha dini na maisha ni fikra inayopingana yenyewe kwa yenyewe, ikiwa na mikanganyiko kadhaa ndani yake. Sekularizimu inaikubali dini kwa upande mmoja,

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,

Lakini kwa upande mwingine, huo unakanusha kuwepo kwa dini. Vilevile, usekula unakiri kuwepo kwa Muumba, huku ukikataa uhusiano naye. Usekula unakiri Siku ya Kiyama, huku ukikataa lengo lake. Usekula unakiri uwajibikaji mbele ya Muumba, huku ukikataa matendo yanayohitajika kwa ajili yake. Usekula unatambua kwamba mwanadamu ni kiumbe mdogo na asiyeweza, lakini unamfanya kuwa mtawala mtunga sheria na mungu duniani. Usekula unakubali kwamba maisha haya ya kidunia si ya milele, huku wakati huo huo ukiwalea wanadamu katika kupenda maisha ya kufa na mwelekeo wa kuiegemea dunia.

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.

Kwa hiyo, mkanganyiko ni miongoni mwa sifa za msingi huu wa kifikra. Mawazo yanayojengwa juu yake yanagongana, kwa kuchanganya vinyume, na kuchanganya ukweli na uongo. Si jambo la ajabu kwamba fikra za Magharibi zinakubali nadharia ya Darwin, ingawa kwa namna ya kudokeza zinakubali wazo la uumbaji na kuwepo kwa Muumba. Pia si jambo la ajabu kwamba zinakubali heshima ya Kanisa, huku zikipigana nalo. Hata hatushangai kuona baadhi ya katiba za Magharibi zikiweka kifungu cha kutenganisha Kanisa na Dola, ambacho ni kifungu cha kikatiba kisichoweza kubatilishwa, huku zikiweka pia kanuni ya watu kujitawala wenyewe. Hapa mkanganyiko unaonekana wazi tukidhania kwamba Wamagharibi kwa ujumla wanaamini dini kama mfumo wa mambo ya maisha. Katika hali hiyo, kutenganisha dini na maisha kunapingana na matakwa ya watu. Lakini tukidhania kwamba Wamagharibi kwa ujumla ni wasioamini Mungu, wanaokataa kabisa kuwepo kwa dini, basi katika hali hiyo kifungu hicho cha kikatiba hakina maana yoyote, kwa kuwa wasioamini Mungu pekee wangekuwepo.

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.

2 - Usekula umejengwa juu ya msingi wa maridhiano na suluhu ya kupatanisha. Hivyo, kuwa wastani ndiyo sifa maarufu ya msingi wa kifikra wa Magharibi.

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.

Msimamo wa wastani kati ya ukweli na uwongo, na kati ya uwongo mbili, ni miongoni mwa mawazo na mbinu mashuhuri zinazojulikana kwa Magharibi. Katika fikra za Kimagharibi hakuna ufafanuzi maalum wa mema na mabaya, ukweli na uwongo, nuru na giza, uongofu na upotofu. Kila suluhisho na mbinu, ikiwa ni pamoja na mawazo ya kiakili, kisiasa, kiuchumi na kijamii, hujengwa juu ya msingi wa suluhisho la wastani. Hivyo, kwa mtazamo wao, wastani ndio sifa inayomtambulisha Mmagharibi, awe ni mwanafikra, mwanasiasa, mtu wa dunia au mtu wa dini. Kwa Mmagharibi, kuwa na msimamo wa wastani ndiyo sifa bora kabisa ya kuelezea mbinu na suluhisho.

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.

Kwa hiyo, fikra za Magharibi haziingii kwa kina katika mawazo kama haki ya kijamii, haki za wafanyakazi na haki za vyama vya wafanyakazi. Hizi ni fikra za kupinga ubepari, lakini fikra asili za ubepari zimeshonwa viraka kwa fikra hizi, na hivyo kuunda demokrasia ya kijamaa, ambayo inachukuliwa kuwa mfumo bora kuliko yote. Sheria na kanuni za Magharibi hufuata kipimo cha wastani. Mapendekezo huwekwa mezani na mijadala hufanyika ili kuunda muundo wa wastani, unaokubaliwa na wanasiasa na wabunge, kwa maridhiano ya kupatanisha na makubaliano yanayotokana na maelewano. Kwao, jambo hilo si suala la haki au batili, wala la ukweli au uongo. Badala yake, jambo ni kuunda maelewano baina ya pande mbalimbali. Wanajivunia wastani, wakiona suluhisho la wastani katika siasa kuwa bora zaidi miongoni mwao. Wameunganisha wastani na demokrasia kwa karibu na kwa mfuatano, kama sehemu isiyoweza kutengwa nayo. Ni kweli kwamba wastani kwa maana hii ni wazo baya la kupunguza makali ya mambo, kuchanganya ukweli na uongo, na sahihi na makosa. Hilo lingeleta hasara kwa binadamu na jamii, ambapo unafiki na uongo ungeenea, huku watu wakigeuka mbali na kutafuta ukweli na uongozi.

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- Kwa kuwa sekularisimu inatenganisha dini na maisha, inasema kwamba mbinu za kusimamia mambo ya watu katika maisha zinatokana na mwanadamu mwenyewe. Hivyo, akili ya binadamu ndiyo inayobainisha jema na baya (khair na sharr kwa mtiririko huo), pamoja na kinachopendeza na kinachochukiza (Hasan na qabeeH kwa mtiririko huo), na mamlaka ni ya mwanadamu. Kwa hiyo, mwanadamu huendesha maisha yake kulingana na mfumo anaoutaka na kuuchagua. Hii ni falsafa potofu, kama tulivyokwishaeleza hapo awali, kwa kuwa mwanadamu hawezi kuunda mfumo sahihi usio na mgongano, mkinzano na tofauti.

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.

Unapoangalia hali halisi ya nchi za Magharibi, mtu anaweza kuona kiwango cha mkanganyiko na tofauti zilizopo katika sheria zilizoandaliwa na akili ya Kimagharibi. Jamii za Magharibi zimegeuka kuwa uwanja wa majaribio yanayofanywa na mawakili,

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,

Majaji, wabunge na wanasiasa. Hakuna haki zisizo na vizuizi, wala sheria zisizobadilishwa au kurekebishwa, wala kifungu chochote kisichoongezewa tafsiri na maelezo kadhaa. Hali imefikia hatua ambapo katiba na kanuni zimegeuzwa kuwa kichezeo mikononi mwa wanasiasa, wanaobadilisha na kurekebisha vifungu kila mara. Hivyo, mikono ya upuuzi imeenea hadi kwenye misingi na thamani za itikadi ya kibepari. Kwa mfano, Magharibi wameupotosha wazo la uhuru na haki za binadamu ndani ya sheria za kupambana na ugaidi. Hili linaonyesha kuharibika kwa msingi huu wa kifikra na kutoweza kwake kupata suluhu za uhalisia, isipokuwa kwa kubadilisha na kurekebisha dhana zake za msingi, ambazo suluhu za matatizo ya binadamu zilitokana nazo.

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.