Ana buƙatar gamsar da wannan ilhami ne kawai idan ta tashi. Da zarar ilhami ta buƙaci gamsuwa, zai tura mutum ya nemi ta, kuma mutum zai ci gaba da jin damuwa muddin ilhamar tana cikin tashin hankali. Idan aka kwantar da ita, damuwar kuma ba za ta ƙara kasancewa ba. Rashin gamsar da wannan ilhami ba zai haifar da mutuwa ko wata cuta ta jiki, ta hankali, ko ta rai ba. Cutarwar za ta kasance ne kawai ta hanyar damuwa da takaici. Saboda haka gamsar da wannan ilhami ba wajibi ba ne kamar gamsar da buƙatun gabobin jiki, sai dai abu ne da ake yi domin samun natsuwa da walwala.

Only when the instinct is excited, will it require satisfaction. Once the instinct requires satisfaction, it will drive mankind to acquire it, and the human will experience anxiety as long as the instinct is excited. Once it is calmed down, anxiety will no longer exist. The nonsatisfaction of this instinct will not result in death or any physical, mental, or psychological harm. Harm will be merely through anxiety and frustration. Consequently the satisfaction of this instinct is not mandatory such as the satisfaction of the organic needs, it is rather a matter to bring about tranquillity and comfort.

Abubuwa biyu suna tayar da ilhami.

Two matters excite the instinct:

Gaskiyar zahiri da ke iya gani da taɓawa, da kuma.

1. The tangible reality and.

2. Tunani da haɗin ra'ayoyi.

2. Thought and association of ideas.

Aƙalla ɗaya daga cikin waɗannan abubuwa dole ne ya kasance domin ilhami (instinct) ya tashi. Wato, ba ya tashi saboda wani dalili na ciki, kamar yadda yake a cikin buƙatar jiki (organic need), sai dai saboda wani dalili na waje, watau gaskiyar abin da ake gani ko tunanin da ke da alaƙa da shi. Wannan gaskiya ce ga dukkan ilhami, wato ilhamin rayuwa (survival), tsarkakewa (sanctification) da haihuwa (procreation), babu bambanci a tsakaninsu.

One of these matters at least, must be present for the instinct to be excited. Meaning, it is not excited due to an internal motive, as is the case with the organic need, but rather from an external incentive, namely the tangible reality or associated thoughts. This holds true for all instincts, namely the instinct of survival, sanctification and procreation, with no difference between them.

Tunda sha'awar haihuwa tana kama da sauran sha'awoyi ta fuskar cewa idan ta motsa, tana bukatar a biya ta, kuma ba ta motsawa sai ta hanyar wani abu na zahiri ko tunanin da yake da alaka da ita, to mutum yana iya sarrafa wannan biyan bukata. A zahiri ma, mutum yana iya fara biyan wannan bukata, ko ya hana ta faruwa sai dai ta hanyar da ake nufi da kiyaye jinsin mutane. Ganin jinsin kishiya ko duk wani abu na zahiri da ya shafi sha'awar haihuwa zai motsa sha'awar, ya sa ta bukaci a biya ta. Saboda haka, karanta labaran jima'i da sauraron tunanin jima'i zai motsa sha'awar haihuwa. Akasin haka kuwa, nisantar jinsin kishiya, tunanin jima'i, ko duk abin da ya shafi sha'awar haihuwa zai hana sha'awar motsawa. Wannan ya faru ne saboda sha'awar haihuwa ba ta motsawa sai ta hanyar wani abu na zahiri ko tunanin jima'i.

Since the procreation instinct is similar to the other instincts in that if it is excited it will require satisfaction, and since it is not excited except by a tangible reality or associated thoughts, then the human is able to control this satisfaction. As a matter of fact, the human is able to initiate this satisfaction, or to prevent it from taking place except in such a manner that it is geared towards preserving the human race. Seeing the opposite sex or any tangible reality related to the procreation instinct will excite the instinct and cause it to require satisfaction. Consequently, reading sexual stories and listening to sexual ideas will excite the procreation instinct. Conversely, keeping away from the opposite sex, sexual ideas or anything related to the procreation instinct will prevent the instinct from being excited. This is so because the procreation instinct cannot be excited except by a tangible reality or a sexual thought.

Idan hangen al'umma game da alaƙar namiji da mace ya mai da hankali kan alaƙar maza da mata, wato alaƙar jima'i, kamar yadda lamarin yake a al'ummar Yamma, to za ta shagaltu da samar da abubuwan zahiri masu daɗi da kuma tsara tunanin jima'i wanda ya zama dole don tada sha'awar haihuwa, har ta kai ga neman biyan buƙata, kuma ta hanyar biyan wannan buƙata ne alaƙar ke cimmawa, a samu kwanciyar hankali. Sabanin haka, idan hangen al'umma game da alaƙar namiji da mace ya mai da hankali kan manufar da aka halicci wannan sha'awa saboda ita, wato kiyaye jinsin ɗan adam, to kiyaye abubuwan zahiri da tunanin jima'i daga maza da mata a rayuwar jama'a larura ce. In ba haka ba, sha'awar za ta tashi ta kuma nemi biyan buƙatar da ba ta samuwa ba, lamarin da ke haifar da damuwa da takaici. Haka kuma, takaita abubuwan zahiri masu tada sha'awa ga halin aure larura ce don kiyaye jinsin ɗan adam, ta hanyar samar da natsuwa da kwanciyar hankali idan aka nemi biyan buƙata a cikin aure.

If the community's view of the relationship between men and woman is focused on the male-female relations, i.e. the sexual relations, as is the case in Western society, then it will be preoccupied with creating exciting tangible realities and generating sexual thoughts necessary to excite the procreation instinct, so as to require satisfaction, and by its satisfaction, the relationship is achieved and comfort is gained. Contrary to this, if the view of the community to the relationship between man and woman is focused on the purpose for which this instinct was created, namely preserving the human race, then keeping the tangible realities and sexual thoughts away from men and woman in public life is a necessity. Otherwise, the instinct will be excited and require a satisfaction that is not available, a matter which causes anxiety and frustration. Also, restricting exciting tangible realities to the case of marriage is necessary to preserve the human race, by producing tranquillity and comfort when satisfaction is demanded within marriage.

Wannan yana nuna irin tasirin da ra'ayin al'umma game da dangantakar namiji da mace ke da shi wajen jagorantar rayuwar jama'a a cikin al'umma da kuma cikin al'ummar baki ɗaya. Duka ra'ayin Yamma da na Gabas game da dangantakar namiji da mace ra'ayi ne na jima'i, ba ra'ayin da aka tsara don kiyaye jinsin ɗan adam ba. Saboda haka, sun yi aiki da gangan wajen nemo abubuwa na zahiri da tunanin jima'i ga namiji da mace domin tada wannan ilhami, don su biya buƙatarta. Sun yi iƙirarin cewa idan ba a biya wannan ilhami ba, hakan zai kai ga danne-danne, wanda ke haifar da cutarwa ta jiki, ta hankali da ta tunani. Sakamakon haka, a cikin al'ummomin Gabas da Yamma da kuma a cikin al'ummomin Yamma da na gurguzu, ana samun tunanin jima'i da yawa a rubuce, cikin waƙoƙi, da adabi gabaɗaya. A cikin waɗannan al'ummomi al'ada ce a sami cuɗanya maras buƙata tsakanin maza da mata a gidaje, a wuraren shakatawa, a tituna, da kuma a wuraren yin iyo, misali. Wannan saboda suna ɗaukar waɗannan abubuwa a matsayin larura waɗanda kuma su ke ƙirƙira da gangan. Wani ɓangare ne na tsara rayuwarsu da kuma wani ɓangare na salon rayuwarsu.

This is a clear indication of the extent that the community's view of manwoman relations has in directing public life in the community and in the society. Both the Western and Eastern view of the man-woman relationship is one that is sexual, not one geared to preserving the human race. Hence, they purposely worked on finding tangible realities and sexual thoughts for man and woman to excite this instinct, in order to satisfy it. They claimed that if this instinct is not satisfied, this will lead to suppression, which leads to physical, psychological and mental harm. As a result, one finds in the Eastern and Western communities and in the Western and Communist societies, many sexual thoughts in writing, poetry, and literature in general. It is normal in these societies to have unnecessary free mixing between men and women in their homes, parks, roads, and swimming pools for example. This is because they consider these things a necessity which they purposely create. It is a part of organising their life and a part of their life style.

Musulmai waɗanda suka yi imani da Aqeedah ta Musulunci da kuma ingancin dokokinsa, suna da wata mahanga daban. Wato, Musulunci yana ganin alakar namiji da mace a matsayin abar da za ta kiyaye jinsin ɗan adam. Mahangar Musulunci ba ta mayar da hankali ga bangaren jima'i na wannan alaka ba: duk da cewa yana ganin shi a matsayin wani muhimmin sashe na gamsuwa, amma ba shi ne dalili ba. Saboda haka, Musulunci yana ganin kasancewar tunanin jima'i da abubuwan zahiri da ke tada sha'awa a matsayin sanadin lalacewa da cutarwa. Don haka, ya haramta wa namiji da mace su haɗu a keɓe (Khulwa), ya haramta wa mace ta nuna kyawunta ga baƙi (waɗanda za ta iya aure), kuma ya haramta wa maza da mata su kalli juna cikin sha'awa. Musulunci ya kuma tsara haɗin kai tsakanin maza da mata a rayuwar jama'a, kuma ya takaita alakar jima'i tsakanin maza da mata ga yanayi biyu, wato aure da mallakar baiwa.

Muslims who believe in the Aqeedah of Islam and the validity of its rules, carry a different point of view. Meaning, Islam views the man-woman relations as for preserving the human race. The Islamic point of view does not focus on the sexual aspect of the relationship': though considering it an inseparable part of satisfaction, however, it is not the motive. Consequently, Islam views the presence of sexual ideas and the tangible realities that excite the instinct as a cause of corruption and harm. Hence, it forbade man and woman to meet in seclusion (Khulwa), the woman from showing her charms to strangers (those whom she can marry) and the men and women from looking at each other in a sexual fashion. Islam also has defined the cooperation between men and women in public life and confined sexual relations between men and women to two situations, namely marriage and ownership of concubines.

Saboda haka, Musulunci yana aiki don hana sha'awar haihuwa ta tashi saboda wani abu a cikin rayuwar jama'a, kuma yana aiki don iyakance alaƙar jima'i ga takamaiman yanayi. Akasin Musulunci, Jari-hujja da Gurguzu suna aiki don ƙirƙirar yanayi da ke tada wannan sha'awa domin biyan buƙatarta da sakinta a cikin komai. Haka kuma, yayin da Musulunci ke kallon alaƙar namiji da mace a matsayin wadda ake yi kawai don kiyaye jinsin ɗan adam, Jari-hujja da Gurguzu suna kallon alaƙar namiji da mace a matsayin ta namiji da mace, watau kallon jima'i. Wannan bambancin mai girma tsakanin abin da Musulunci ke nufin cimmawa da abin da sauran akidun biyu aka tsara don cimmawa yana bayyana a fili. Wannan yana nuna matsayin Musulunci a matsayin matsayin tsarki, adalci da kamun kai, kuma yana kasancewa don zaman lafiyar ɗan adam da ci gaban jinsinsa.

Therefore, Islam works to prevent the procreation instinct from being excited by anything in the public life and works to confine sexual relations to specific situations. Contrary to Islam, Capitalism and Communism work to create situations that excite this instinct in order to satisfy it and to set it loose in everything. Also, while Islam views the man-woman relations as only for the purpose of preserving the human race, Capitalism and Communism view the man-woman relations as a male-female one, i.e. a sexual view. The wide difference between what Islam aims to achieve and what the other two ideologies are designed to achieve becomes evident. This reflects the Islamic point of view as being one of purity, righteousness and chastity, and it is for the tranquillity of the human and the continuation of his race.

Dangane da abin da Turawan Yamma da 'yan Kwaminisanci suke da'awa, cewa hana sha'awar jima'i ga maza da mata duka yana haifar da cututtukan hankali, na jiki da na ruhi ga ɗan Adam, wannan da'awa ba daidai ba ce kuma tana karo da gaskiya. Wannan saboda akwai banbanci tsakanin bukatun halitta (na jiki) da ilhami dangane da wajibcin biyan bukata. Bukatun halitta, kamar buƙatar abinci, abin sha, da fitar da najasa, dole ne a biya su, in ba haka ba zai haifar da cutar jiki da ka iya kaiwa ga mutuwa. Amma ilhamomin kiyaye rai, tsarkake kai da haihuwa, idan ba a biya su ba, ba za su haifar da wata cutar jiki, ta hankali ko ta ruhi ba, sai dai kawai damuwa da wahala. Ana tabbatar da haka da cewa mutum na iya ciyar da dukan rayuwarsa ba tare da biyan wasu daga cikin ilhamomin ba, kuma babu wata cuta da take same shi. Haka kuma, da'awar cewa cututtukan jiki, na hankali da na ruhi suna faruwa ne idan ilhamar haihuwa ba ta biyu ba, ƙarya ce, domin hakan yana faruwa ne ga wasu mutane kawai, ba ga ɗan Adam baki ɗaya ba. Wannan yana nuna cewa irin waɗannan cututtuka ba sa faruwa ta halitta saboda rashin biyan ilhamar, sai dai saboda wasu dalilai. Idan da gaske irin waɗannan matsaloli suna faruwa ne sakamakon hana ilhamar, to da sun faru a kowane hali na rashin biyan ta, bisa dokokin halitta, abin da ba a taɓa samun sa ba. Har su kansu sun yarda cewa hakan ba ya faruwa ta halitta saboda rashin biyan ilhamar. Saboda haka, dole ne irin waɗannan matsaloli su kasance saboda wasu abubuwa banda hana ilhamar.

With regard to what the Westerners and the Communists claim that suppressing the sexual instinct in men and women alike causes mental, physical and psychological disorders to the human, this claim is wrong and conflicts with reality. This is due to the fact that there is a difference between the organic needs and the instincts in terms of the necessity of satisfaction. The former, such as the need for food, drink, and relieving the call of nature, must be satisfied or it will result in physical harm that may lead to death. As for the instincts of survival, sanctification and procreation, if not satisfied these will not lead to any physical, mental or psychological harm, but merely lead to anxiety and pain. This is proven by the fact that a person might spend his entire life without satisfying some of the instincts and no harm befalls Him. Also their claim that physical, mental and psychological illnesses occur when the procreation instinct is not satisfied is false, since it only happens to some individuals, not humans at large. This shows that such illnesses do not happen naturally due to its non-satisfaction but rather due to other factors. If such complications were a result of suppressing the instinct, it would have happened in every case of non-satisfaction, according to the laws of nature, a matter which has never occurred. And they admit to the fact that it does not occur naturally due to non-satisfaction. Therefore, such complications must be due to factors other than the suppression of the instinct.

Bugu da ƙari, buƙatar halitta (organic need) tana buƙatar biyan buƙata ta halitta daga cikin mutum. Ba ta buƙatar wani abin motsa jiki na waje, ko da yake abin motsa jiki na waje yana tayar da ita idan buƙatar tana nan. Wannan ya bambanta da ilhami (instinct), wanda ba ya buƙatar biyan buƙata ta halitta daga cikin mutum, sai dai idan akwai abin motsa jiki na waje. Ba a tayar da shi a ciki sai dai idan akwai abin motsa jiki na waje wanda ke fitowa daga wani abu mai tayar da hankali da ake iya gani, ko kuma daga wani tunanin jima'i mai tayar da hankali, wanda wani ɓangare nasa shi ne haɗuwar tunani mai tayar da hankali. Idan abin motsa jiki na waje ba ya nan, ba za a sami tayarwa ba. Wannan gaskiya ne ga dukkan ilhami, babu bambanci tsakanin ilhamin rayuwa, ilhamin tsarki ko ilhamin haihuwa, da dukkan bayyanar su ta waje. Saboda haka, idan abin motsa jiki na kowane ilhami yana nan, mutum zai tashi kuma ilhamin zai buƙaci biyan buƙata. Da zarar an hana abin motsa jiki ko mutum ya shagaltu da wani abu mai muhimmanci, buƙatar biyan buƙata za ta ɓace kuma zai natsu. Wannan ya bambanta da buƙatar halitta, wadda idan ta tashi, ba za ta taɓa ɓacewa ba sai an biya ta.

Furthermore, an organic need requires satisfaction naturally from within. It does not require an external stimulant, though an external stimulant incites it when the need is present. This is different from the instinct which does not require satisfaction naturally from within, without the presence of an external stimulant. It is not stimulated internally unless there exists an external stimulant which results either from an exciting tangible reality or an exciting sexual thought, part of which is the association of exciting thoughts. When the external factor is absent, there will be no stimulation. This holds true for all instincts with no difference between the instinct of survival, sanctification or procreation and with all their external manifestations. Therefore, if a stimulant for any instinct is present, the person will be excited and the instinct will require satisfaction. Once the stimulant is kept at bay or the person becomes occupied in something that is more important, the demand for satisfaction will disappear and He will calm down. This is different from the organic need where once excited, it will never go away until satisfied.

Wannan a fili yake yana nuna cewa idan ba a biya bukatar ilhamar haihuwa ba, ba zai haifar da wata cuta ta jiki, ta hankali ko ta tunani ba, tun da ita dai ilhama ce kawai, ba bukata ta gabobi ba. Abin da ke faruwa a zahiri shi ne, idan mutum ya fuskanci wani abu mai motsa sha'awa ko tunanin jima'i, wanda ke tada ilhamar haihuwa, wannan mutum zai yi kaikayi kuma ya nemi a biya masa bukatarsa. Idan ba a biya bukatar ba, wannan mutum ba zai sha wani abu ba face damuwa. Idan hakan ya maimaita, damuwar za ta koma ciwo. Sai dai idan aka nisanta abin da ke motsa sha'awar, ko kuma aka shagaltar da mutumin da wani abu da zai mamaye ilhamar, damuwar takan tafi. Saboda haka, danne ilhamar haihuwa bayan an tada ta zai haifar da damuwa da ciwo, amma idan ba a tada ta ba, ba abin da zai faru, ko damuwa ko ciwo ba. Don haka, mafita mai kyau ita ce kada a tada ilhamar. Ana cimma hakan ta hanyar hana duk wani abu da zai tada ta muddin ba za a iya biya mata bukata ba.

This clearly demonstrates that if the procreation instinct is not satisfied, there will result no physical, mental or psychological illness, since it is merely an instinct, and not an organic need. What in fact happens is that once a person is confronted with an exciting tangible reality or sexual thought, which stimulates the procreation instinct, that person will be excited and demand satisfaction. If the demand is not met with satisfaction, that person will experience nothing more than anxiety. With repetition, anxiety will turn to pain. However, if the stimulant is kept away or the person is kept occupied with something that dominates the instinct, the anxiety disappears. Therefore, suppressing the procreation instinct once aroused will result in anxiety and pain, and if not excited, nothing will result, not even anxiety or pain. Therefore, the proper solution is not to excite the instinct. This is achieved by preventing anything from exciting it as long as it can not be satisfied.

Wannan yana nuna kuskuren ra'ayin Yammaci da na Gurguzu, wanda ya sa al'umma ta mayar da hankali kan dangantakar maza da mata a matsayin abin da ya shafi jima'i kawai. Saboda haka, yana nuna rashin gaskiyar magani da wannan ra'ayi ya haifar, wanda ke tada sha'awar namiji da mace ta hanyar jaddada abubuwan da ke motsa ta, kamar cakuduwar maza da mata, rawa, wasanni, labarai, da sauransu. Haka kuma, yana nuna gaskiyar ra'ayin Musulunci, wanda ya sa al'umma ta mayar da hankali kan dangantakar namiji da mace bisa manufar da aka halicci wannan sha'awa saboda ita, wato kiyaye jinsin mutane. Bisa haka, yana nuna daidaiton mafita da wannan ra'ayi ya haifar, na nisantar duk wani abu na zahiri ko tunani da ke tada sha'awa idan ba a samu biyan bukata ta halal ba ta hanyar aure ko ta bayi. Saboda haka, Musulunci shi kaɗai ne ke iya magance lalacewar da sha'awar haihuwa ke haifarwa a cikin al'umma da tsakanin mutane gaba ɗaya da kuma daidai. Irin wannan magani daidai kuma cikakke zai haifar da tsoron Allah da ɗaukaka a cikin al'umma da tsakanin mutane.

This shows the fallacy of the Western and Communist point of view, which made the community's view to the relations between men and women focused on the male-female relations. Consequently, it shows the falsehood of the treatment produced by this point of view of stimulating the instinct in the man and the woman via highlighting things that stimulate it, such as free mixing, dancing, games, stories, etc. It also shows the truthfulness of the Islamic point of view which made the community's view to man-woman relations focused on the purpose for which this instinct was created, namely preserving the human race. Accordingly, it shows the correctness of the solution produced by this view of keeping away any kind of stimulating tangible reality or sexual thought when legal satisfaction through marriage or through concubines is not available. Therefore, Islam alone is able to completely and correctly treat the corruption caused by the procreation instinct in the society and among the people. Such correct and complete treatment will result in piety and elevation in the society and among the people.