Tunaona, tunasikia na tunahisi fujo ya kufuru popote tulipo, iwe ni Uingereza au katika ulimwengu wa Kiislamu, ambako sheria za kikafiri pia zinatekelezwa. Ili kuelewa ni nini kilichosababisha hali hii, ni lazima kuwa na ufahamu wazi wa mtazamo wa kifikra unaozaa hali hiyo - yaani itikadi ya Kibepari, kwa kuwa ni mfumo huu wa maisha unaoenezwa na mataifa ya Magharibi na ambao kwa sasa unatawala dunia. Hata kwa kuangalia kwa ufupi kanuni zake za msingi, Ubepari unadhihirika kuwa ni njia ya uongo na yenye uharibifu ya kutatua matatizo yanayowakabili wanadamu.

We see, hear and feel the mess of kufr wherever we are, be it in Britain or in the Muslim world, where kufr laws are also implemented. To understand what has brought such a state of affairs about, it is necessary to have a clear comprehension of the way of thinking that produces it - i.e. the Capitalistic ideology, for it is this way of life that is propagated by Western nations and currently dominates the world. Even a brief look at its basic principles, exposes Capitalism to be a false and destructive means of resolving the problems faced by human beings.

Kiini cha itikadi ya Kibepari kiko katika kutenganisha dini na mambo ya maisha, yaani usekula. Hivyo, ingawa haikatai wala kuthibitisha kwa uhakika dhana ya kuwepo kwa Muumba na Mpangaji wa ulimwengu, maisha na binadamu, inapendekeza kwamba suala hili halina umuhimu katika kuendesha mambo ya maisha. Kwa hiyo, kupanga kanuni na sheria za kutawala jamii kunaachwa kwa binadamu, ambao wanapaswa kujitahidi kuhakikisha 'Uhuru Nne', nazo ni Uhuru wa Imani, Uhuru wa Umiliki, Uhuru wa Kusema na Uhuru wa Mtu binafsi (kutenda apendavyo). Hata hivyo, uhuru huu lazima uwekewe mipaka ili uhuru wa mtu mmoja usiingilie uhuru wa mwingine. Hivyo, itikadi ya Kibepari inapitisha utaratibu wa kuamua mipaka ya uhuru huu kwa njia ya sheria zinazodhibiti vitendo vya watu, nao ni demokrasia. Demokrasia, ambayo katika dunia ya sasa inashikiliwa kama sharti kamili kwa jamii kuwa ya haki na 'iliyostaarabika', ni njia ya kuchagua sheria ambapo watu watakaotawaliwa nazo ndio wenye jukumu la kuzitunga.

The essence of the Capitalist creed lies in the separation of religion from lifes affairs, i.e. secularism. Thus, while it does not decisively reject nor affirm the notion of the existence of a Creator and Organiser of the universe, life and human beings, it proposes that this issue is irrelevant to the running of lifes affairs. Thus, the organisation of the rules and laws to govern society are left to human beings, who must endeavour to guarantee the ‘Four Freedoms,’ those being Freedom of Belief, Freedom of Ownership, Freedom of Speech and Freedom of the Individual (to act as they please). However, these freedoms must be limited such that the freedom of one individual does not impinge upon that of another. Thus, the Capitalist ideology adopts a mechanism for deciding limitations to these freedoms in the form of laws to regulate the actions of people, that being democracy. Democracy, held in the current world as an absolute pre-requisite for a society to be just and ‘civilised,’ is a means of choosing laws where the people who are to be subject to them are the ones responsible for legislating them.

Kwa bahati mbaya kwa wafuasi wa fikra za Ubepari, na kwa kweli kwa binadamu wote walio chini yake, hoja ya Ubepari, pamoja na madai yake yote ya maendeleo, mwangaza wa fikra na teknolojia, imejengwa juu ya hoja ambazo ni dhaifu, hazina maana na hazitoshi katika kila hatua.

Sadly for the proponents of Capitalist thought, and indeed for mankind as a whole who is subjugated to it, the argument of Capitalism, with all its claims of progress, enlightenment and technology, is built upon reasoning which is flawed, futile and inadequate in every stage.

Kuhusu imani zake za msingi kuhusu Muumba, katika kujibu asili ya ulimwengu, uzuri na utofauti wa aina za uhai, au mpangilio wa mwezi na nyota, mtazamo wa Magharibi unadai kwamba vyote hivi vilitokea kutoka kwenye hakuna kitu! Kutoka kwenye hakuna kitu, kwa "bahati nasibu" tu, ulimwengu ulijitokeza katika "Mlipuko Mkubwa" (Big Bang). Ulimwengu ambao una usawa kamili wa mambo yanayotegemeza uhai, kama maji, hewa na rasilimali ambazo bila hizo viumbe vyote vingekufa, unahusishwa na bahati na upofu wa nasibu. Hili linapingana, licha ya ukweli huo, na mojawapo ya kanuni za msingi kabisa ambazo kila mwanadamu hushuhudia katika uhalisia wake - kila kitu au tukio lina sababu.

With regards to its basic beliefs concerning a Creator, in answer to the origins of the universe, the beauty and diversity of the life forms, or the order of the moon and stars, the Western viewpoint claims that all these appeared out of nothing! From nothing, by some ‘freak chance’ the universe emerged in a ‘Big Bang.’ A universe which contains the perfect balance of such life-sustaining qualities as water, air and the resources without which all life forms would die, is attributed to luck and randomness. This is despite the fact that such a proposition contradicts one of the most fundamental principles that every human being observes in their reality - every thing or incidence has a cause.

Miongoni mwa hoja zisizo na maana ambazo zimepata umaarufu katika ulimwengu wa Magharibi ni "Nadharia ya Mageuzi" (Theory of Evolution). Inadai kwamba kutoka kwenye kutokuwepo kwa kitu chochote, uhai ulijitokeza na kubadilika kupitia nyani na sokwe hadi kufikia umbo la binadamu tunalomwona leo. Ni wazi kwamba watu wakati mwingine hutenda kama sokwe na nyani, lakini hilo halimaanishi kwamba wametokana nao. Mtu akichunguza aina mbalimbali za viumbe hai, ataona wazi kwamba kila spishi ina sifa za kipekee na zilizo wazi, mahsusi kwa kiumbe hicho. Rekodi za visukuku (fossil records) hazionyeshi mabadiliko ya taratibu ya sifa kati ya spishi mbalimbali, kama ambavyo ingetarajiwa endapo Nadharia ya Mageuzi ingekuwa sahihi; badala yake zinaonyesha "mruko" wa ghafla kutoka spishi moja hadi nyingine. Zaidi ya hayo, "Nadharia ya Mageuzi" haielezi jinsi kiumbe hai cha kwanza kilivyotokea.

Among the other nonsensical arguments that have gained currency in the Western world is the ‘Theory of Evolution.’ It claims that from nothing, life emerged and evolved via monkeys and apes to the human form which exists today. Evidently, people sometimes act like apes and baboons, but it does not mean that they evolved from them. If one were to observe the different life-forms, it is clear that each species has unique, defined characteristics specific to that creature. Fossil records do not show a gradual change of features between different species, as would be predicted if Evolution Theory were correct, rather they show discrete ‘jumps’ between one species and another. Additionally, the ‘Theory of Evolution’ does not explain how the first life form arose.

Katika ngazi nyingine, tunaona kwamba ulimwengu na kila kilichomo vina mipaka fulani iliyo wazi, mahitaji, na utegemezi. Kwa mfano, sisi kama binadamu tunategemea chakula na maji, na tumewekewa mipaka na ukubwa wetu pamoja na uwezo wetu wa kimwili. Hali hii ni hivyo hivyo kwa kila kiumbe hai tunachoweza kukiona. Wanyama na mimea wanahitaji chanzo cha nishati ili kuwepo. Maada inategemea nguvu za nyuklia na za molekuli kwa umbo na muundo wake. Kwa hakika, hakuna kitu chochote ndani ya ulimwengu kinachoweza kuwepo peke yake, bali kinahitaji msimamizi wa nje na mdumishaji.

On a different level, we see that the universe and all that it contains has certain definite limits, needs and dependencies. For example, as humans we are dependent on food and water, and are limited by our size and physical abilities. This is the case for every living thing we can possibly perceive. Animals and plants require a source of energy for their existence. Matter is dependent upon nuclear and molecular forces for its shape and form. Indeed nothing within the universe can exist by itself, but it needs an external controller and sustainer.

Kwa hiyo, hakuna njia ambayo ulimwengu ungeweza "kujiumba wenyewe" au kutokea kutoka kwenye kutokuwepo kabisa. Badala yake, kila kitu katika uumbaji kinaashiria ukweli kwamba kuna nguvu ya nje, yenye maarifa ya hali ya juu, iliyo juu ya mwanadamu, uhai na ulimwengu. Licha ya hayo, hoja dhaifu kama zilizotolewa hapo juu hutumiwa na wafuasi wa Ubepari kuhalalisha haja ya kutenganisha dhana ya 'dini' na mambo ya maisha, na kupuuza umuhimu wa ukweli kwamba kuna Muumba anayetoa mwongozo kwa wanadamu. Hakika, wasioamini wanataka kukanusha ukweli thabiti kwa nadharia zisizo na maana, na ni kutoka katika msingi dhaifu kama huu ndipo yanapotokea kanuni, sheria na mifumo ya maisha inayotawala ulimwengu wa leo.

Thus, there is no way for the universe to have ‘created itself’ or come out of nothing. Rather, everything in creation points to the fact that there is an external force, with superior knowledge, beyond man, life and the universe. But despite this, shallow arguments like those presented above are used by the proponents of Capitalism to justify the need to separate the concept of ‘religion’ from lifes affairs, and its neglect of the relevance of the fact that there is a creator who gives guidance for mankind. Indeed, the disbelievers seek to deny hard facts with futile theories, and it is from such a weakly founded basis that emanates the rules, laws and systems of life which prevail in the world today.

Kuhusu harakati za kutafuta 'uhuru,' ambao unapendwa ndani ya mtindo wa maisha wa Magharibi, tunaona kwamba hata hili, licha ya kuungwa mkono na vyombo vya habari, serikali na wengineo kama bora inayotamanika, kwa kweli ni dhana potofu na yenye madhara. Sheria katika mifumo ya kidunia iliyojengwa juu ya fikra kama hizi hubadilika mara kwa mara, na mipaka ya tabia inayokubalika inazidi kulegezwa. Kwa hiyo, wakati ushoga ulionekana zamani kuwa uchafu, leo umekuwa wa mtindo, na wakati utoaji mimba ulionekana zamani kuwa uhalifu, sasa ni haki.

With regards to the pursuit of ‘freedom,’ which is cherished within the Western lifestyle, we can see that this too, despite being espoused by the media, governments and the like as a desirable ideal, is in fact a false and counter-productive concept. Legislation in secular systems which are founded on such ideas, is constantly subject to change, and the bounds of acceptable behaviour become progressively lax. So, while homosexuality was once seen as obscene, it is today fashionable, and while abortion was once seen as a crime, it is now a right.

Hakuna jamii yoyote inayoweza kuwa na uhuru kamili, kwa sababu watu wote wanawekewa vikwazo na kanuni na sheria zinazotumika kwao. Kwa hiyo, mahali popote penye sheria, hapawezi kuwepo uhuru, bali utumwa kwa yule aliyezitunga sheria hizo. Hivyo, hata kutokana na kanuni yake ya msingi, itikadi ya Kibepari ina mgongano ndani ya asili yake. Matokeo yake, dhana ya uhuru, pindi inapokubaliwa na watu, huwafanya wao kuwatiisha watu wengine katika jamii kwa "uhuru" wao, yaani uhuru wa kubaka, kuiba, kuua, kunyonya na kadhalika. Hili kwa kweli huzaa kwa asili matokeo mabaya ya kijamii, kiuchumi na kisiasa ambayo huwasumbua kila mtu katika jamii.

No society can ever have complete freedom, because all people are restricted by the rules and laws which are applied upon them. Therefore, wherever there are laws, there can be no freedom, only slavery to the one who made the laws. Thus, even from its basic principle, the Capitalist ideology is contradictory in its nature. As a result, the idea of freedom, once adopted by the people, leads to them subjecting other people in society to their ‘freedom’, i.e. freedom to rape, steal, murder, exploit etc. This does indeed naturally bring about disastrous social, economic and political consequences which plague everyone in society.