Mara nyingi watu wenye kupotoka hudai kwamba baadhi ya vipengele vya mtindo wa maisha ya Kiislamu havikubaliki tena kwa watu wala havilingani na mahitaji ya maisha ya kisasa.

It is often alleged by some misguided people that some aspects of the Islamic way of life are no longer acceptable to people nor in line with the requirements of modern life.

Wanaongeza kwamba baadhi ya mila za Kiislamu awali ziliwekwa kwa vizazi vilivyopita, na kwa hiyo zimekwisha kutimiza malengo yake na kugeuka kuwa vizuizi vya kurudi nyuma ambavyo vinazuia na kuchelewesha maendeleo.

They add that some Islamic traditions were originally laid down for past generations and, therefore, have exhausted their ends and have become reactionary restrictions which obstruct and delay progress.

Mara nyingi walikuwa wakiuliza maswali kama haya:

They would frequently ask such questions:

"Je, bado unasisitiza kukataza riba ambayo ni hitaji lisiloepukika la kiuchumi la nyakati za kisasa?" "Je, bado unasisitiza kukusanya Az-Zakat na kuigawa katika mji uleule inapokusanywa? Az-Zakat ni utaratibu wa kizamani usiolingana na mfumo wa kisasa wa serikali. Zaidi ya hayo, Az-Zakat huwadhalilisha wakazi maskini zaidi wa mji au kijiji kwa kuwafanya wahisi kwamba ni wapokeaji wa sadaka kutoka kwa wananchi tajiri zaidi."

"Do you still insist on prohibiting usury which is an indispensable economic necessity of modern times?" "Do you still insist on collecting Az-Zakat and distributing it in the same town where it is collected? Az-Zakat is a primitive procedure which is incompatible with the modern system of government, Besides, Az-Zakat humiliates the poorer inhabitants of a town or village by making them feel that they are recipients of charity from the richer citizens".

"Je, bado mnashikilia kuzuia unywaji wa pombe, kamari, mchanganyiko huru wa jinsia, kucheza ngoma, na kuwa na masuria na wapenzi, ambayo yote ni mahitaji ya lazima ya kijamii yanayopaswa kukubaliwa kama sehemu ya maendeleo na ustawi wa jumla?" Ni kweli kwamba Uislamu unakataza riba, lakini si kweli kwamba riba ni hitaji la kiuchumi. Katika nyakati za kisasa kumekuwepo mifumo miwili ya kiuchumi isiyoruhusu riba. Uislamu na ukomunisti, ingawa zinatofautiana sana katika mambo mengine, zote zinakataza riba. Ukomunisti ulifanikiwa kupata nguvu zinazohitajika kutekeleza mafundisho yake, lakini Uislamu bado haujakusanya nguvu zake. Hata hivyo, hali ya sasa inaonyesha kwamba Uislamu uko njiani kuelekea nguvu na kufufuka.

"Do you still insist on prohibiting liquor-drinking, gambling, free association of the sexes, dancing and having mistresses and lovers-all of which are indispensable social necessities which must be adopted as part of the general progress and development ?" It is true that Islam prohibits usury but it is not true that usury is an economic necessity. In modern times there have been two economic systems which do not permit usury. Both Islam and communism, however different they may be in other respects, prohibit usury. Communism managed to find the necessary power for enforcing its doctrines, but Islam has not yet mustered its forces. But the present circumstances indicate that Islam is on the path to power and revival.

Wakati utawala wa Uislamu utakapoanzishwa, mfumo wa uchumi utajengwa juu ya misingi mingine isiyo riba, na ambayo haitakuwa ni hitaji la kiuchumi. Vivyo hivyo, Urusi ya kikomunisti iliweka misingi ya uchumi wake kwa namna isiyojumuisha riba.

When the rule of Islam is established the economic system will be based on foundations other than usury which will not be and economic necessity. Similarly, communist Russia laid down its economics on a basis which excludes usury.

Hakuna shaka kwamba riba si hitaji lisiloepukika la kiuchumi katika nyakati za kisasa. Huenda ikawa ni lazima kwa ulimwengu wa kibepari, kwa sababu wabepari hawawezi kuishi bila hiyo. Hata hivyo, wanauchumi mashuhuri wa Magharibi hawaidhinishi riba, na wanaonya kwamba bila shaka italeta mkusanyiko wa mali mikononi mwa watu wachache. Watu wengi watanyimwa mali taratibu, na hivyo watatumikishwa na watu tajiri zaidi. Ubepari wa Magharibi unaweza kutupa mifano mingi inayothibitisha ukweli huu. Ikumbukwe kwamba Uislamu ulikataza riba na ukiritimba, nguzo mbili za ubepari, takriban miaka elfu moja kabla ya kuwepo kwa ubepari. Uislamu uliteremshwa na Mwenyezi Mungu Mtukufu, Ambaye anaweza kuyaangalia vizazi vyote kwa wakati mmoja, na Anayejua maovu, misiba ya kiuchumi na mifarakano ambayo riba itaisababisha.

There is no doubt that usury is not an indispensable economic necessity in modern times. It may be necessary for the capitalist world because capitalists cannot exist without it. Nevertheless, leading Western economists do not approve of usury and warn that it will inevitably lead to the accumulation of wealth in the hands of a few people. The masses will be gradually deprived of wealth and consequently they will be enslaved by the richer people. Western capitalism could supply us with many examples which prove these facts. It is to be remembered that Islam prohibited usury and monopoly, the two pillars of capitalism about one thousand years before the existence of capitalism. Islam was revealed by God Almighty Who can review all generations at one time, and Who knows what evils, economic catastrophes and feuds will be brought about by usury.

Riba inaweza kuwa jambo la kudhalilisha lakini ni lazima pale ambapo uchumi unategemea misaada ya kigeni.

Usury may be a humiliating necessity where economy is dependent on foreign aid.

Lakini uchumi wetu wa Kiislamu utakapokuwa huru na imara, mahusiano yetu ya kimataifa yatajengwa juu ya kubadilishana kwa hiari na kwa usawa, si juu ya utumwa. Katika hali hiyo, uchumi wetu utaongozwa na kanuni za Kiislamu zinazokataza riba. Dunia nzima itatutazama kisha kama nguvu inayoendelea na yenye maendeleo.

But when our Islamic economy is independent and well established, our foreign relations will be based on free mutual reciprocity but not on subjection. In such a case our economy will be guided by Islamic principles which prohibit usury. The rest of the world will then look to us as a developing and progressive force.

Kuhusu Az-Zakat, ilishatajwa hapo awali kwamba si sadaka inayotolewa kwa maskini tu, bali ni faradhi aliyoiweka Mwenyezi Mungu, pamoja na haki iliyokabidhiwa kwa serikali.

As for Az-Zakat, it was previously pointed out that it is not a charity donated to the poor but an ordinance prescribed by God as well as a right entrusted to the state.

Katika sura hii tutashughulikia tuhuma iliyotolewa dhidi ya Uislamu kwa sababu ya asili ya mahali ya Az-Zakat, yaani usambazaji wake katika kijiji ambako inakusanywa.

In this chapter we shall deal with the accusation brought against Islam on account of the local character of Az-Zakat i.e. its distribution in the village where it is collected.

Inasikitisha kwamba wasomi wengi watapongeza sana na kukaribisha mfumo wowote ulioagizwa kutoka Magharibi na kuuchukulia kuwa kilele cha ustaarabu, lakini mfumo uleule unapoungwa mkono na Uislamu unachukuliwa kuwa ishara ya kurudi nyuma na msimamo wa kihafidhina.

It is to be regretted that many intellectuals will greatly acclaim and welcome any western imported system and treat it as the pinnacle of civilization but when the same system is advocated by Islam it is regarded as a symbol of backwardness and reactionarism.

Inaweza kuwa na manufaa kuwakumbusha hao "wasomi" kwamba mfumo wa utawala wa Marekani umejengwa juu ya ugatuzi kamili. Kijiji au mji ni kitengo huru cha kiuchumi, kisiasa na kijamii ndani ya mfumo mkuu wa dola na wa Marekani kwa ujumla. Sasa, baraza la manispaa la kila kitengo huru huweka kodi fulani ambazo hukusanywa kutoka kwa wananchi wa kitengo hicho na kutumika kwa elimu.

It may be useful to remind such "intellectuals” that the administrative system in U.S.A. is based on absolute decentralization. The village or town is an independent economic, political and social unit within the general framework of the state as well as the United States. Now, the municipal council of each independent unit imposes certain taxes which are collected from the people of the unit and expended on the educational.

tiba, usafiri, na huduma za kijamii za mji au kijiji hicho hicho. Ikiwa mapato yatazidi matumizi, salio litapelekwa kwa mamlaka za mji au kwa serikali ya jimbo.

medical, transport, social services of the same town or village. If the Revenues are more than the expenditure, the balance will be sent to the authorities of the city or to the state.

Kwa upande mwingine, ikiwa mapato ni pungufu ya matumizi, salio litalipwa na serikali. Hakuna shaka kwamba huu ni mfumo bora wa kiutawala unaopanga juhudi na hauilemei serikali kuu kwa huduma zote. Kwa upande mwingine, mamlaka kuu haziwezi kuelewa mahitaji ya vitengo vidogo kwa namna ile ile ambayo mamlaka za mitaa zinaweza.

On the other hand, if revenues are less than expenditure the balance will be paid by the state. There is no doubt that this is an excellent administrative system which organizes the efforts and does not burden the central government with all the services. On the other hand, central authorities cannot understand the requirements of smaller units in the same way as the local authorities do.

Wasomi wetu wanaonyesha kuvutiwa sana na mfumo kama huu. Wanasahau kwamba mfumo huu huu ulianzishwa na Uislamu miaka elfu moja mia tatu iliyopita. Kodi zilikusanywa na mamlaka za mitaa za kila kijiji na zilitumika kukidhi mahitaji ya huko huko. Salio kati ya mapato na matumizi lingepelekwa kwenye Hazina Kuu ya Umma, au kukopwa kutoka huko.

Our intellectuals express their great admiration for such a system. They forget that this very system had been established by Islam thirteen hundred years ago. Taxes were collected by the local authorities of each village and were spent on the fulfillment of local needs. The balance between revenues and expenditure will be sent to or borrowed from the central Public Treasury.

Kuhusu usambazaji wa Az-Zakat, ilielezwa hapo awali kwamba hakuna kitu katika Uislamu kinachoelekeza kwamba igawanywe kwa wanaostahiki kwa fedha taslimu pekee au kwa bidhaa pekee. Inaweza kugawanywa kwa maskini kwa njia ya huduma za elimu na afya, au kwa kuwasaidia moja kwa moja wale wasioweza kufanya kazi kutokana na uzee, udhaifu au utoto.

As for the distribution of Az-Zakat, it was previously explained that nothing in Islam provides that it should be distributed to the recipients in cash or in kind only. It may be distributed to the poor in the form of educational, medical services or by direct support of those who cannot work owing to old age, weakness or infancy.

Ikiwa tutatumia kanuni za Uislamu katika jamii yetu ya leo, itatulazimu tu kuanzisha vitengo vidogo vinavyoshughulikia mambo yao ya ndani kwa kufuata mfumo wa vituo vya kikanda: dola, ulimwengu wa Kiislamu, na dunia nzima.

If we apply the rules of Islam to our present society we shall have to do no more than to establish smaller units which look after their own local affairs within the framework of the regional centers: the state, the Islamic world and all the world.

Kuhusu kamari, pombe na kuchanganyika kwa jinsia zote bila mipaka, hivi vimekatazwa katika Uislamu bila kujali mashambulizi ya kipumbavu ya wale wanaojiita waanzilishi "wa maendeleo". Inaweza kuwa muhimu kukumbuka kwamba hata nchini Ufaransa, ambako watu wamezama kabisa katika pombe, mwanamke mmoja mwanachama wa Bunge la Taifa hivi karibuni aliwasilisha pendekezo la kupiga marufuku pombe.

As for gambling, liquor and free association of the sexes-these are prohibited by Islam regardless of the silly attacks of the so called "progressive" pioneers. It might be significant to remember that even in France which is wholly addicted to liquor, a lady member of the National Assembly has recently tabled a motion for the prohibition of liquor.

Uraibu wa pombe ni dalili ya ugonjwa wa kijamii au wa mtu binafsi. Pombe na dawa nyingine za kulevya zinahitajika tu katika jamii zilizoharibika, ambazo tofauti kati ya tabaka zake ni kubwa kiasi kwamba baadhi ya watu wanaishi katika anasa zisizo na adabu zinazozifanya hisia zao kufa ganzi, wakati wengine wanaishi katika umaskini mkubwa unaowasukuma kutafuta kutoroka uhalisia na kuishi katika ulimwengu wao wenyewe wa kubuni. Dawa za kulevya na pombe pia vinaweza kuenea katika jamii zinazotawaliwa na dhuluma, udhalimu, au katika jamii ambamo uhuru wa kufikiri umewekewa vikwazo vingi, au ambamo watu wamezingirwa na harakati za kutafuta riziki, au ambamo watu wanateseka kwa kelele za kuchukiza na za kutisha za mashine za kisasa. Lakini hili halimaanishi kwamba magonjwa hayo ya kijamii yanahalalisha uraibu wa pombe. Uraibu wa pombe ni dalili ya ugonjwa huo. Ni jambo la kimantiki kwamba ugonjwa wa kijamii utibiwe kabla ya kukataza pombe. Hicho ndicho hasa Uislamu ulichofanya. Uliondoa magonjwa na sababu zote zilizowasukuma watu kwenye uraibu wa pombe; kisha, ndipo tu, ukakataza unywaji wa pombe. Badala ya kuukosoa Uislamu, ustaarabu wa kisasa wa Magharibi ungepaswa kujifunza jinsi magonjwa ya kiroho yanavyotibiwa kwa kuelekezwa upya kiuchumi, kijamii, kisiasa, kiakili na kimwili.

Addiction to liquor is a symptom of social or individual malady. Liquor and other narcotics are needed only by delinquent societies where the differences among classes are so great that some people live in licentious luxury which deadens their senses while others live in utter deprivation which drives them to seek and escape from reality, and live in a world of their own invention. Narcotics and liquor may also spread in societies dominated by oppression, tyranny or in societies where freedom of thought is subjected to many restrictions, or where people are obsessed by the struggle for earning a living, or where people suffer from the hateful and monstrous noise of modern machinery. But this does not imply that such social maladies justify addiction to liquor. Addiction to liquor is a symptom of the malady. It is only logical that the social malady should be treated before prohibiting liquor. That is exactly what Islam did. It wiped out all the maladies and causes which drove people to liquor-addiction; then and only then it prohibited liquor-drinking. Instead of criticizing Islam, the modern western civilization should rather learn how spiritual maladies are treated by economic, social, political, intellectual and physical reorientation.

Kuhusu kamari, hatuhitaji kukaa kwa muda mrefu tukionyesha kwamba ni watu wenye akili ndogo tu ndio wangeikubali.

As for gambling, we need not dwell at great length upon pointing out that only trivial-minded people would approve of it.

Sasa na tujadili suala la mchanganyiko wa jinsia mbili, ambalo limekuwa kitovu cha mijadala mikubwa.

Now let us discuss the question of the association of the sexes-which bas become the centre of great arguments.

Watu wengi wenye fikra za juu juu wanaishutumu Uislamu kwa msimamo wa kurudi nyuma kutokana na vizuizi ulivyoweka juu ya mahusiano baina ya jinsia mbili. Wanaonyesha kuvutiwa sana na ustaarabu wa Kifaransa unaoruhusu wapenzi wawili kushikana hadharani na kusahau kila kilichoko karibu nao wanapokuwa wamezama katika busu la kupendeza. Hakuna atakayewasumbua; hata askari wa polisi atasimama kuwalinda dhidi ya wapita njia. Ole wao wale wanaochukizwa na tukio kama hilo, kwa sababu wao wenyewe watadharauliwa! Wengine pia wanaonyesha kuvutiwa sana na mtindo wa maisha wa Kimarekani. Huko, wanasema, watu wako wazi kabisa kwa nafsi zao. Wanakiri kwamba ngono ni hitaji la kibaiolojia.

Many superficial-minded people accuse Islam of reactionarism on account of the restrictions it imposed on the association of the sexes. They express great admiration of the French civilization which permits a pair of lovers to hold each other in public places and for get all that is around when they are enraptured in a wonderful kiss. No one would trouble them, even the policeman would stand by to protect them from passers-by. Woe to those who resent such a scene because they themselves will be despised! Some others express great admiration for the American way of life. There, they say, the people are quite frank with themselves. They admit that sex is a biological necessity.

Kwa hiyo, wao walitambua jambo hili na wakalikuza hitaji hilo. Kila kijana wa kiume ana msichana wa kike rafiki yake, na kila kijana wa kike ana mvulana rafiki yake. Mara nyingi wao huandamana pamoja na kwenda kwenye safari za pikniki, ambako huondoa mzigo wa tamaa ya kingono unaowasumbua na kuitikia wito wa ngono. Wanarudi kutoka safari hizo wakiwa wametulia sana hivi kwamba wanaweza kujitolea kwa masomo yao na kazi zao kwa namna ambayo italeta ongezeko endelevu la ustawi na uzalishaji. Kwa njia hii, taifa zima litakuwa likisonga mbele.

Therefore they recognized this and fostered such necessity. Every lad has a girl friend and every lass has a boy friend. They accompany one another most of the time and go out for picnics where they rid themselves of the persistent sexual burden and respond to the call of sex. They return from such picnics so relaxed that they can devote themselves to their studies and work in a way which will bring about an ever-increasing measure of prosperity and production. In this manner, the whole nation will be going ahead.

Lakini watu hao wasio na akili pana na wa juu juu, ambao wamevutiwa mno na uovu wa kimaadili wa Magharibi, wanasahau kwamba Ufaransa haikuweza kuhimili shambulio la kwanza la Ujerumani. Ilipigwa magoti si tu kwa kukosa mafunzo ya kijeshi na vifaa, bali pia kwa sababu ilikuwa taifa lisilo na hamu yoyote ya fahari ya kitaifa, taifa lililokuwa likizama katika uovu na lililochoka kwa starehe za mwili. Watu wa Ufaransa waliogopa kwamba majengo marefu ya Paris na nyumba zake za starehe huenda yangeharibiwa na mabomu. Je, ndicho wanachotaka wale wanaojiita wasomi?

But those trivial and superficial-minded people who are so enthralled by the Western moral corruption do forget that France could not withstand the first German attack. It was brought to its knees not only for lack of military training and equipment but also because it was a nation without any desire for national pride, a nation which used to wallow in corruption and was exhausted by sensual pleasures. The French people were afraid that the tall buildings of Paris and its houses of pleasure might be destroyed by bombs. Is this what the so called intellectuals want us to do?

Kuhusu Marekani, inatosha kunukuu takwimu za Marekani ambazo zinaonyesha kwamba asilimia 38 ya wasichana wa shule ya sekondari ni wajawazito. Asilimia ya ujauzito miongoni mwa wanafunzi wa chuo kikuu ni ndogo kuliko hiyo kwa sababu wao ni wenye uzoefu zaidi katika kutumia vizuia mimba.

As for America, it is sufficient to quote American statistics which shows that 38 % of secondary school girls are pregnant. The percentage of pregnancy among university undergraduates is less than that because they are more experienced in using contraceptives.

Hakuna shaka kwamba kuondoa mzigo wa tendo la ndoa ni lengo linalostahili, na Uislamu unatilia mkazo mkubwa suala hili kwa sababu unajua vizuri kwamba kujishughulisha kupita kiasi na ngono hupunguza uzalishaji na huwafungia watu katika dunia ya ngono ambayo hawawezi kuiacha. Lakini lengo linalostahili linapaswa kutimizwa kwa njia zinazostahili. Haiwezi kusemwa kwamba kuichafua jamii au kuwaruhusu vijana kukimbilia kwa kila mmoja kama wanyama ni njia zinazostahili.

There is no doubt that getting rid of the burden of sex is a worthy goal, Islam pays great attention to this question because it knows very well that the preoccupation with sex will decrease production and confine people to a world of sex from which they cannot depart, But a worthy goal should be realized through worthy means, It cannot be said that polluting society or permitting teenagers to rush out on one another as animals are worthy means.

Ikiwa baadhi ya watu waliopotoka wanaamini kimakosa kwamba uzalishaji mkubwa wa Marekani ni matokeo ya uharibifu wa kimaadili wa kingono, basi waambieni kwamba ni uzalishaji wa kimaada tu, ambao unaweza kusababisha mwanadamu kubadilishwa na roboti. Kuhusu thamani za kiakili na kiroho, haipaswi kusahaulika kwamba Marekani iliwafanya watumwa Wanegro na kuwatendea kwa unyama mbaya zaidi ambao binadamu amewahi kuushuhudia, na Marekani inaunga mkono ukoloni katika sehemu zote za dunia. Haiwezekani kutenganisha kuporomoka kwa kiroho kunakowakilishwa na kujisalimisha kwa matamanio ya kinyama na kuporomoka kwa kiroho kunakodhihirishwa katika ukoloni na utumwa; zote mbili zinahusiana na aina fulani ya kuporomoka ambako mataifa yaliyostaarabika kweli kweli yasingeshuka.

If some misguided people wrongly believe that the great American production is an outcome of sexual corruption, let them know that it is a purely materialistic production which may result in man’s replacement by robots. As for intellectual and spiritual values, it should not be forgotten that America enslaves negroes and subjects them to the worst treatment ever witnessed by humanity, America supports the cause of colonialism in all parts of the world. It is impossible to separate the spiritual decline represented by submission to animal passions and the spiritual decline manifested in colonialism and slavery-both are related to a kind of decline to which truly civilized nations would not descend.

Hakuna shaka kwamba watu wengi siku hizi wanapata furaha kubwa katika kushirikiana na wanawake wazuri na wenye adabu. Hii ni kweli kabisa, kwa sababu kuonja vyakula mbalimbali ni jambo linalopendeza zaidi kuliko kulazimika kurudia chakula kilekile! Lakini je, starehe ndiyo lengo pekee la maisha? Na je, kuna mtu aliyewahi kukataa kwamba tamaa za kimwili zisizodhibitiwa daima zimekuwa zikivutia sana? Starehe za mwili na matamanio yasiyodhibitiwa si uvumbuzi wa ulimwengu wa Magharibi wa karne ya ishirini. Wagiriki, Warumi na Waajemi walizijua starehe kama hizo, nao walizama katika starehe za mwili hadi masikioni. Lakini ni kule kuzama kwa mataifa hayo katika starehe za hisia ndiko kuliwavuruga kutoka kwenye shughuli zao za maana, na mara nyingi kulisababisha mwisho wa utawala wao na ukuu wao.

There is no doubt that the majority of people in these days derive great Pleasure from associating with beautiful and elegant women. This is quite true because tasting a number of dishes is more desirable than having to repeat the same dish! But is pleasure, the only goal in life? And has anyone denied that the wild passions have always been highly desirable? The pleasures of the flesh and the unruly passions are not the discoveries of the western world of the twentieth century. The Greeks, the Romans and the Persians had known such pleasures and were down to their ears in the pleasures of the flesh. But it was the addiction of the said nations to the sensual pleasures that distracted them from their serious pursuits and invariably brought about the end of their rule and supremacy.

Ingawa Magharibi ina uwezo mkubwa wa kimaada (sayansi, uzalishaji wa wingi na kukimbilia kazini kwa kasi ya ajabu), bado kuzama kwake katika matamanio ya kimwili kunaiongoza kwenye kuanguka kwa kiasi. Lakini ikiwa hatuna nguvu zinazohitajika kwa sababu hali za karne mbili zilizopita hazikuwa upande wetu, tunatarajia kupata faida gani kwa kujisalimisha kwa matamanio yetu kwa jina la ustaarabu na maendeleo, au kwa hofu ya kushtakiwa kuwa wa kurejea nyuma? Tukijisalimisha kwa matamanio yetu yasiyo na nidhamu, hali zetu hazitaboreka kamwe, nasi tutaendelea kudhoofika na kupungua. Wale wote "wanafikra huru" wanaotetea kuachwa kwa mila ni vibaraka tu wa wakoloni.

Although the West has considerable materialistic potentialities (science, mass production and the mad rush to work), yet its addiction to sensual passions is leading to its partial downfall. But if we do not possess the necessary power because the circumstances of the last two centuries were not in our favor, what benefits do we hope to gain by giving in to our passions in the name of civilization and progress or for fear of being accused of reactionarism? If we submit to our unruly passions our circumstances will never improve and we shall always be deteriorating and declining. All those “free thinkers” who advocate the abandonment of traditions are but colonialist stooges.

Ukoloni unawaelewa na kuwahimiza waandishi na wafikiri wa aina hii, na unajua jinsi wanavyotumikia malengo yake maovu kwa kuharibu maadili na tabia za watu, na kuelekeza maslahi ya vijana kwenye kufuatilia starehe na matamanio.

Colonialism understands and encourages such writers and thinkers and knows how much they serve its evil objectives by corrupting the morals and ethics of people and diverting the interests of the youth to the pursuit of pleasures and passions.

Mara nyingi tunasikia watu wengi waliopotoka wakisema: angalieni wanawake katika jamii za Magharibi, na tazameni jinsi walivyoinuliwa kutoka kuwa wanawake tu hadi kuwa wanawake kamili. Wamekuwa viumbe wa kibinadamu wanaocheza nafasi katika maisha ya kijamii. Hakuna shaka kwamba wanawake, baada ya kuchukua kazi za kawaida na kuchanganyika na jinsia nyingine, wamepata uzoefu mpya ambao usingeweza kupatikana kama wangejizuia kwenye shughuli za kulea nyumba na watoto. Lakini tujiulize swali hili: Je, uzoefu kama huo uliongeza chochote kwenye uwezo wa wanawake kama wanawake? Au uliongeza baadhi ya uwezekano huku ukipunguza mwingine?

We often hear many misguided people say: look at women in the Western societies and behold how they have been elevated from mere females to full-fledged women. They have become human creatures playing a role in social life. There is no doubt that women, after taking regular work and associating with the other sex, have had new experiences which could not have been available if they had confined their activities to looking after their homes and children. But let us ask this question: Did such experiences add anything to the capacities of women as such? Or did these add some potentialities while curtailing others?

Tunauliza tena: Je, uzoefu kama huo uliongeza chochote katika uwepo wa binadamu kwa ujumla? Au ulitoa nyongeza tu huku ukipunguza vipengele vingine?

We ask again: Did such experiences add anything to human existence as a whole? Or did these merely add something while curtailing other aspects?

Mwanamke wa Magharibi amekuwa rafiki mzuri wa mwanaume. Yeye hukubali mchezo wake wa mapenzi na kujibu matamanio yake ya kimwili, hata hushiriki baadhi ya matatizo yake, lakini hayuko tena mke mwema wala mama mwema. Hili linathibitishwa na ukweli kwamba kiwango cha talaka nchini Marekani kimefikia kiwango cha kutisha cha asilimia 40. Barani Ulaya, kiwango cha talaka ni cha chini kidogo, lakini kuwa na wanawake wa pembeni na wapenzi ni jambo la kawaida miongoni mwa watu walioolewa. Kama mwanamke wa Magharibi angekuwa mke mwema na angeweza kujiweka katika familia ambayo angeitolea malezi yake yote, kiwango cha talaka nchini Marekani kisingekuwa juu namna hii, wala kukimbia nyumbani kusingekuwa jambo la kawaida barani Ulaya. Inapaswa pia kuelezwa kwamba wanawake wanaofanya kazi hawana uzoefu unaohitajika kwa mama bora. Hawana muda wala uwezo wa kisaikolojia wa kutimiza wajibu wao kama mama.

The Western woman has become a good friend to man. She accepts his flirtation and responds to his sexual desires, and she even shares some of his problems but she is no longer a good wife or mother. This is supported by the fact that the rate of divorce in U.S.A. has reached a monstrous degree of 40 %. In Europe, the rate of divorce is a little lower but keeping mistresses and lovers is a common practice among married people. If the Western woman was a good wife and could settle in a family to which she would devote all her care, the rate of divorce in U.S.A. would not be so high nor would the escape from home be a common practice in Europe. It should also be pointed out that working women do not have the experiences necessary for good mothers. They would not have the time nor the psychological aptitude to meet their obligations as mothers.

Kwa upande mwingine, zaidi ya starehe na furaha, ubinadamu kwa ujumla haujapata karibu chochote kutokana na mchanganyiko huru wa jinsia. Hakuna shaka kwamba wala wanawake wachache waliokuwa wabunge, mawaziri au wakuu wa idara, wala maelfu au mamilioni yao wanaofanya kazi viwandani, dukani, katika baa au madanguroni, wanaweza kutatua matatizo ya dunia. Je, inawezekana kwamba mwanamke hawezi kushiriki kwa ufanisi katika maisha ya kijamii isipokuwa kwa kutoa hotuba bungeni au kutia saini maagizo katika idara? Hakuna anayeweza kusema kwamba mwanamke hana nafasi kubwa katika jamii anapowalea watoto wake kwa njia inayofaa na kuipa dunia raia wema. Mwanamke anaweza kulewa kwa shangwe bungeni au kwa kupendwa katika karamu na mitaani, lakini mambo haya yote si chochote ukilinganisha na hatari ya kuipatia dunia vizazi visivyo na mama, ambavyo havijapata upendo unaoondoa tamaa mbaya mioyoni mwao. Upendo wa namna hiyo hutolewa tu na mama walioweka nafsi zao kikamilifu katika wajibu huo mtukufu.

On the other hand, apart from pleasure and delight humanity as a whole has almost gained nothing from the free association of the sexes. There is no doubt that neither the few women who have become deputies, ministers or heads of departments, nor the thousands or millions of them who work in factories, stores, public houses or brothels, could solve the problems of the world. Is it possible that a woman cannot play an effective part in the social life except by making speeches in parliament or signing directives in departments? No one can say that a woman does not playa prominent part in society when she brings up her children in the proper way and presents the world with good citizens. A woman may be intoxicated by ovation in parliament or admiration in salons and streets but all these are nothing when compared to the danger of supplying the world with motherless generations who have not experienced the love which neutralizes the evil desires in their souls. Such love is only given by mothers who are completely devoted to such a sacred duty.

Ni kweli kwamba hatupaswi kuwa wakali kupita kiasi kwa wanawake kwa kuwanyima furaha za maisha, au kuwanyima haki ya kuthibitisha utu wao binafsi.

It is true that we should not be too hard on women by depriving them of the pleasures of life, or of asserting their personal existence.

Lakini maisha hayaturuhusu—sisi sote, wanaume na wanawake—kuwa na njia zetu wenyewe au kujidhihirisha kwa namna tunayoipenda.

But life does not permit us-both men and women-to have our own ways or to assert our existence in the manner we like.

Nini kingetokea kama sisi ni wabinafsi kiasi cha kujiburudisha bila mipaka yoyote?

What would happen if we are selfish enough to enjoy ourselves without any limits?

Tutarithiwa na vizazi vya baadaye vilivyo na taabu, ambavyo taabu yao itatokana na ubinafsi wetu na uhalifu wetu. Si kwa maslahi ya wanawake kama jinsia kwamba vizazi vijavyo viwe na taabu kwa sababu tu wanawake wa kizazi fulani wamepata starehe iliyopitiliza.

We shall be succeeded by miserable generations whose misery would be the outcome of our selfishness and delinquency. It is not in the interest of women as a sex that future generations may be miserable simply because the women of a particular generation have had excessive pleasure.

Uislamu hauwezi kulaumiwa kwa kutenda kwa maslahi ya vizazi vyote bila kuwapendelea kizazi kimoja kuliko kingine, kwa sababu unaiona ubinadamu kama mnyororo usio na mwisho wa vizazi vilivyounganishwa. Lakini Uislamu ungeweza kulaumiwa iwapo ungekataza aina zote za starehe, au kupigana dhidi ya silika za asili, au kuzikandamiza.

Islam cannot be blamed for acting in the interest of all the generations without favoring anyone generation to others because it regards humanity as an endless chain of connected generations. But Islam might be blamed were it to prohibit all kinds of pleasures or fight against natural propensities or repress them.