Wanasaikolojia wa Magharibi wanaishutumu dini kwa kuizuia nguvu muhimu ya binadamu na kufanya maisha yake yawe ya huzuni sana kutokana na hisia ya hatia ambayo huwasumbua hasa watu wa kidini, na huwafanya waamini kwamba matendo yao yote ni dhambi na yanaweza kusafishwa tu kwa kujiepusha na kufurahia starehe za maisha. Wanasaikolojia hao wanaongeza kwamba Ulaya iliishi gizani mwa ujinga muda wote ilipoendelea kushikamana na dini yake, lakini mara tu ilipojikomboa kutoka pingu za dini, hisia zake ziliachiliwa huru, na kwa sababu hiyo ikapata mafanikio ya ajabu katika uwanja wa uzalishaji.

Western psychologists accuse religion of repressing the vital energy of man and rendering his life quite miserable as a result of the sense of guilt which especially obsesses the religious people and makes them imagine that all their actions are sinful and can only be expiated through abstention from enjoying the pleasures of life. Those psychologists add that Europe lived in the darkness of ignorance as long as it adhered to its religion but once it freed itself from the fetters of religion, its emotions were liberated and accordingly it achieved wonders in the field of production.

Wanasaikolojia wa aina hii mara nyingi husema: Je, mnataka sisi turudi kwenye dini? Je, mnataka kuzuia hisia ambazo sisi, wanaoendelea, tumezifungua? Je, mnataka kuifanya maisha ya vijana kuwa machungu kwa kuwakumbusha bila kukoma kuhusu lililo sahihi na lililo potofu?

Such psychologists often say: Do you want us to return to religion? Do you want to fetter the emotions which, we the progressives, have set free? Do you want to embitter the lives of the youth by incessantly reminding them of what is right and wrong?

Wazungu waseme chochote wanachotaka kuhusu dini yao. Iwe tunaiamini au hatuiamini hakuna tofauti kubwa kwa sasa, kwa sababu hatushughulikii dini kwa ujumla: tunajadili Uislamu.

Let the Europeans say whatever they like about their religion. Whether we believe it or not makes little difference at present because we are not concerned with religion in general: we are discussing Islam.

Kabla ya kujadili kama Uislamu unakandamiza nguvu ya uhai au la, tunapaswa kwanza kufafanua maana ya ukandamizaji, neno ambalo limeeleweka vibaya na kutumiwa visivyo sahihi na wale wanaojiita "wastaarabu" na pia na wale wenye elimu ndogo.

Before discussing whether or not Islam represses the vital energy we should define the meaning of repression which has been misunderstood and misapplied by both the "cultured" and the half-educated.

Kukandamiza hakutokani na kujizuia kutekeleza kitendo cha kimaumbile. Kinatokana na kuamini kwamba kitendo cha kimaumbile ni chafu, na na kukataa kujikubalia mwenyewe kwamba hamu ya namna hiyo inaweza kuja akilini mwake au kuchukua nafasi katika fikra zake. Kwa maana hii, kukandamiza kunageuka kuwa hisia ya kiakili isiyo na fahamu, ambayo haiwezi kutibiwa kwa kutekeleza kitendo cha kimaumbile. Mtu anayetekeleza kitendo cha kimaumbile lakini anaamini kwamba anafanya kitendo cha kudhalilisha na chafu ni mtu anayeteseka kwa kukandamizwa, hata kama atafanya kitendo hicho mara ishirini kwa siku. Kila anapofanya kitendo kama hicho, kutatokea mgongano ndani ya nafsi yake kati ya alichokifanya na alichopaswa kukifanya. Ni mgongano huu wa kifahamu na usio na fahamu ndio huzaa mikanganyiko ya kisaikolojia na matatizo ya kiakili.

Repression is not the result of abstention from performing the instinctive act. It is the result of believing that the instinctive act is dirty, and of refusing to admit to oneself that such a motive may come to one's mind or engage one's thinking. In this sense repression becomes an unconscious feeling which may not be cured by performing the instinctive act. He who performs the instinctive act but believes that he is committing a degrading and dirty act is a person who suffers from repression, though he may commit such an act twenty times a day. Every time he commits such an act, there shall ensue a conflict within his psyche between what he has done and what he ought to have done. It is this conscious and unconscious conflict which gives birth to complexes and psychological disorders.

Ufafanuzi huu wa ukandamizaji (repression) hajabuniwa na mwandishi. Ni ufafanuzi aliopewa na Freud, ambaye alitumia maisha yake kukosoa dini kwa kuwakandamiza watu katika shughuli zao. Freud anasema katika kitabu chake "Three Contributions to the Sexual Theory" (uk. 82) kwamba "inapaswa kutofautishwa kati ya ukandamizaji usio na fahamu na kujizuia kutenda kitendo cha silika, ambacho ni kusimamishwa tu kwa kitendo hicho." Sasa kwa kuwa tumefahamu kwamba ukandamizaji ni sawa na hisia kwamba kitendo cha silika ni chafu, badala ya kusimamishwa kwake kwa muda, na tuendelee na mjadala wetu kuhusu ukandamizaji na Uislamu.

This definition of repression is not invented by the writer. It is the definition given by Freud who spent his life in criticizing religion for repressing people's activities. Freud says in his book "Three Contributions to the Sexual Theory" (p. 82) that "distinction should be made between the unconscious repression and the abstention from performing the instinctive act-which is a mere suspension of the act" Now that we have come to understand that repression is synonymous to the feeling that the instinctive act is dirty rather than a temporary suspension of it, let us proceed with our discussion of repression and Islam.

Hakuna dini ambayo ni wazi kama Uislamu katika kutambua misukumo ya kiasili na kuichukulia kuwa safi na yenye afya. Qur'ani Tukufu inasema:

No religion is as frank as Islam in recognizing the natural motives and treating them as clean and healthy. The Holy Qur'an says:

"Mapenzi ya vitu wanavyovitamani watu yamepambwa machoni mwao: wanawake na watoto; marundo ya dhahabu na fedha; farasi wenye alama (kwa damu na ubora) na mifugo na mashamba yaliyolimwa vizuri" (Al-Imraan: 14).

"fair in the eyes of men is the love of things they covet: women and sons; heaped-up hordes of gold and silver, horses branded (for blood and excellence) and (wealth) cattle and well-tilled lands” (iii : 14).

Katika aya hii, Qur'ani inataja matamanio ya kidunia na kuyatambua kama jambo la kweli, na inasema kuwa ni mambo yanayopendeza machoni pa watu, lakini haipingi matamanio hayo yenyewe wala haikatai hisia kama hizo.

In this verse, the Qur'an names the earthly desires and recognizes them as a matter of fact and states that they are desirable things in the eyes of men, but does not object to these desires as such nor does it disapprove of such feelings.

Ni kweli kwamba Uislamu hauruhusu watu kujisalimisha kwa matamanio kama hayo, wala kutawaliwa au kufanywa watumwa na adam. Iwapo kila mtu atakuwa mtumwa wa shauku zake, maisha yatakuwa yanaenda upande usio sahihi. Ubinadamu unalenga maendeleo na kuboreka; hauwezi kamwe kufikia malengo kama hayo mradi unatawaliwa na shauku zake zisizodhibitika, ambazo huteketeza nguvu zote na kuiongoza chini kuelekea hali ya kinyama.

It is true that Islam does not permit people to give way to such desires or to be dominated or enslaved by adam. If everyone becomes a slave to his passions, life will be running in the wrong direction. Humanity aims at development and improvement; it can never achieve such aims as long as it is dominated by its unruly passions which exhaust all the energy and lead it downwards to animalism.

Uislamu hauruhusu watu kushuka hadi kiwango cha kiwanda cha wanyama, lakini kuna tofauti kubwa kati ya hili na ukandamizaji usio na fahamu, unaoshikilia kwamba hamu kama hizo ni chafu kwa asili yake, na ambao unawasukuma watu kujizuia hata kuziwazia hisia kama hizo kwa jina la utakaso na kujiinua.

Islam does not allow people to descend to the level of animalism but there is a great difference between this and the unconscious repression which holds that such passions are dirty in themselves and which drives people to abstain from even entertaining such feelings in the name of purification and elevation.

Katika kushughulikia nafsi ya binadamu, Uislamu unakubali, kimsingi, hisia zote za asili na hauzikandamizi katika fahamu zetu, lakini unaruhusu utekelezaji wa vitendo hivyo vya kiasili kwa kiwango kinachoweza kutoa furaha ya kiasi bila kusababisha madhara wala hasara kwa mtu binafsi au kwa jamii. Mtu anayejishughulisha kikamilifu na kutosheleza matamanio yake huleta udhoofu wa mapema wa nguvu zake za kiuhai. Zaidi ya hayo, mtu aliyefungwa utumwani na matamanio yake yasiyodhibitika hatafaa kufanya lolote. Juhudi na mawazo yake yote yatajikita katika kutosheleza tamaa zake.

In its treatment of human soul, Islam recognizes, in principle, all the natural emotions and does not repress them in our unconscious but it permits the practical performance of such instinctive acts to an extent such as may give a reasonable degree of pleasure without causing any harm or injury to the individual or the community. An individual who is thoroughly absorbed in satisfying his passions bril1gs about an early enervation of his viral energy. Besides, a person who is enslaved by his unruly passions will not be fit for doing anything. All his efforts and thoughts will be devoted to the satisfaction of his desires.

Vivyo hivyo hivyo, jamii nayo hupata pigo kubwa kutokana na kumalizika kwa nguvu muhimu za wanachama wake katika mwelekeo mmoja tu, badala ya kutumiwa kwa madhumuni mbalimbali kama Muumbaji wake alivyokusudia awali, kwa kuwa hali hii husababisha kupuuzwa kwa malengo mengi mengine ambayo si duni kwa kutimizwa. Pia itasababisha kuvunjika kwa mahusiano ya kifamilia na kuvunjika kwa jamii: "Ungedhani wameungana, lakini mioyo yao imegawanyika."

Similarly, the society too suffers a great setback from the exhaustion of the vital energy of its members in one direction alone instead of being used for diverse purposes as originally planned by its Creator, as this leads to the neglect of so many other ends that are no less worthy of realization. It will also lead to the destruction of family ties and to social disintegration: "Thou wouldst think they were united, but their hearts are divided".

Hii inafanya iwe rahisi kwa wengine kuwashambulia na kuwaangamiza kama lililotokea Ufaransa.

This makes it very easy for others to attack and annihilate them like what happened in France.

Kwa kuzingatia mipaka inayokusudiwa kumzuia mtu kujidhuru mwenyewe, kuwadhuru watu wengine, familia au jamii, Uislamu unamruhusu kufurahia kikamilifu starehe za maisha. Kwa hakika, Uislamu unawataka watu waziwazi wafurahie starehe za maisha. Qur'ani inasema: "Sema: Ni nani aliyeharamisha mapambo mazuri ya Mwenyezi Mungu aliyowatolea waja wake, na vizuri vilivyo safi vya riziki?" Katika aya nyingine Qur'ani inasema: "Wala usisahau fungu lako la dunia"; "Kuleni katika vitu vizuri tulivyokupeni"; "Kuleni na kunywa, lakini msipite kiasi."

Subject to the limits that are meant to prevent the individual from inflicting harm upon his own self, other individuals, the family or society, Islam permits him full enjoyment of the pleasures of life. In fact, Islam frankly calls on people to enjoy the pleasures of life. The Qur'an says: "Say, who hath forbidden the beautiful gifts of God which He hath produced for His servants, and the things clean and pure which He hath provided for sustenance?" In another verse the Qur'an says: "And neglect not thy portion of the world"; "Eat of the good things We have provided for you"; "Eat and drink but Waste not by excess".

Uislamu unatambua silika ya ngono kwa uwazi kiasi kwamba Mtume mwenyewe alisema: "Katika starehe za dunia, manukato na mwanamke vimependwa kwangu; na faraja ya jicho langu ni Sala". Silika ya ngono imeinuliwa hadi daraja linalofanana na lile la manukato bora kabisa duniani, na imeunganishwa na Sala, ambayo ndiyo njia bora ambayo wanadamu wanaweza kujikaribisha kwa Mungu.

Islam recognizes the sexual instinct so frankly that the Apostle himself said: "From the pleasures of the world, perfume and woman were endeared to me; and the delight of my eye is prayer". The sexual instinct is elevated to the rank similar to that of the best perfume on earth, and it is bracketed with prayer which is the best means by which men may come closer to God.

Mtume ﷺ aliwahi kusema:

The Apostle once said:

"Mtu hulipwa thawabu kwa tendo la ndoa analofanya na mke wake," na pale baadhi ya wasikilizaji waliostaajabu walipomuuliza Mtume wa Mwenyezi Mungu ﷺ: "Je, mtu hulipwa thawabu kwa kutosheleza matamanio yake?" Mtume ﷺ akajibu: "Je, hamwoni kwamba kama angelitosheleza kwa njia iliyokatazwa angekuwa anatenda dhambi? Basi akitosheleza kwa njia halali atalipwa thawabu." (Muslim)

"A man is recompensed for the sexual act he performs with his wife," and when some of the surprised listeners asked the Apostle of God: "Is the person rewarded for satisfying his passions?” the Prophet answered: "'Do you not see that if he were to satisfy it in a prohibited manner he would be committing a sin? So if he satisfies it in a lawful manner he will be recompensed." (Muslim)

Hii ndiyo sababu ukandamizaji hautawahi kutokea chini ya utawala wa Uislamu. Ikiwa vijana wanahisi msukumo wa silika ya kingono, hakuna uovu katika hilo, na hawana haja ya kuiona silika ya kingono kuwa hisia chafu na ya kuchukiza.

This is why repression will never originate under the rule of Islam. If young people feel the urge of the sexual instinct there is no evil in that, and they need not regard the sexual instinct as a dirty, repulsive feeling.

Kile ambacho Uislamu unachowataka vijana katika jambo hili ni kudhibiti matamanio yao bila kuyakandamiza, kuyadhibiti kwa hiari na kwa ufahamu, yaani, kuahirisha kuyatimiza hadi wakati unaofaa. Kwa mujibu wa Freud, kuahirisha kutekeleza tendo la ngono si ukandamizaji. Tofauti na ukandamizaji, kuahirisha kwa muda utekelezaji wa silika ya ngono hakuchoshi mishipa ya fahamu wala hakusababishi mikanganyiko (complexes) na matatizo ya kisaikolojia.

What Islam requires of the young people in this respect, is to control their passions without repressing them, to control them willingly and consciously, that is, to suspend their satisfaction until the suitable time. According to Freud, suspension of the performance of the sexual act is not repression. Unlike repression, temporary suspension of the performance of the sexual instinct does not overtax the nerves nor does it lead to complexes and psychological disorders.

Mwito huu wa kudhibiti matamanio si amri ya kiholela iliyokusudiwa kuwanyima watu starehe za maisha, kwani historia inashuhudia kwamba hakuna taifa lingeweza kulinda uhuru wake bila kuweza kudhibiti matamanio yake au kujizuia kwa hiari na baadhi ya starehe zilizoruhusiwa. Kwa upande mwingine, hakuna taifa lingeweza kustahimili migogoro ya kimataifa isipokuwa watu wake wamefunzwa kuvumilia taabu na wanaweza kuahirisha kutimiza matakwa yao kwa saa, siku, miaka kulingana na mahitaji ya wakati husika.

This call for controlling the passions is not an arbitrary ordinance intended to deprive people of the pleasures of life, for history bears witness that no nation could safeguard its sovereignty without being able to control its passions or abstain willingly from some permitted pleasures. On the other hand, no nation could withstand international conflicts unless its people were trained to endure hardships and were able to suspend the satisfaction of their desires for hours, days, years as the need of the hour may be.

Hivyo ndivyo hekima ya kufunga katika Uislamu ilivyo. Baadhi ya watu wasiojali maadili, wanapozungumzia kufunga, husema: Ni upuuzi gani huu unaolenga kuutesa mwili kwa njaa na kiu, na kumnyima mwanadamu chakula, vinywaji na starehe anayoitamani? Na kwa kusudi gani? Ni kwa ajili ya kutii amri za kiholela zisizo na sababu ya kiakili wala lengo la busara! Kwa watu hao wasiojali maadili tunapaswa kusema: "Mwanadamu ni nini ikiwa hajizoezi kujizuia? Atawezaje kuisaidia jamii ikiwa hawezi kujizuia, hata kwa saa chache, na kutosheleza matamanio yake? Tutakuwa na subira vipi ya kupambana na uovu duniani, na kujinyima starehe nyingi kwa sababu hiyo?" Je, mkomunisti ambaye wenezi wake katika Mashariki ya Kiislamu wanaodhihaki kufunga na njia nyingine za kujizuia, angewezaje kupinga Wanazi huko Stalingrad, kama hakufunzwa kuvumilia dhiki kali zilizoutesa nafsi yake na mwili wake? Inashangaza kwamba wakomunisti hawa wanakubali kujizuia pale kinapoamriwa na "Dola", mamlaka halisi inayoweza kutoa adhabu papo hapo, lakini huanza kulia kulalamika pale kinapodaiwa na Mwenyezi Mungu, Muumba wa dola na viumbe vyote hai.

Hence, the wisdom of fasting in Islam. Some libertines, when they talk about fasting, say: What is this nonsense which aims at torturing the bodies with hunger and thirst and depriving man of food, drinks and the pleasure which he desires to have, and for what purpose? Just to comply with arbitrary orders unmotivated by wisdom or reasonable end! To such libertines we should say: "What is man if he does not exercise his power of restraint? How can he help humanity if he cannot abstain, even for a few hours, from satisfying his desires? How can we have the patience to fight evil on earth and deprive ourselves as a result thereof of so many pleasures?” How could the communist whose propagandists in the Islamic East make fun of fasting and other means of self-restraint have withstood against the Nazis in Stalingrad if they had not been trained to endure the vilest hardships which tortured both their souls as well as their bodies. It is strange that these communists approve of self-restraint when it is ordered by the "State", the concrete authority that can inflict immediate punishment, but start crying against it when it is demanded by God, the Creator of the state and all living creatures.

Mara nyingi husemwa kwamba dini huifanya maisha ya wanaofuata kanuni zake kuwa machungu na huacha kivuli cha dhambi kiwasumbue. Lakini hili halihusu Uislamu, kwani Uislamu hutaja msamaha mara nyingi zaidi kuliko unavyozungumzia adhabu yoyote.

It is often said that religion embitters the life of those who follow its rules and lets the ghost of sin haunt them. But this does riot apply to Islam which mentions forgiveness far more than it speaks of any castigation.

Dhambi, kwa mujibu wa Uislamu, si kiumbe wa kutisha anayewasumbua watu daima, wala giza lisilo na mwisho linalotanda juu ya maisha yao. Dhambi kuu ya asili ya Adam si upanga uliofunuliwa dhidi ya binadamu, wala haihitaji utakaso wowote zaidi au fidia: "Kisha Adam alipokea kutoka kwa Mola wake maneno ya kuomba msamaha, naye Mola wake akamsamehe" (ii : 37). Toba ya Adam ilikubaliwa kwa urahisi, bila taratibu zozote za ziada.

Sin, according to Islam, is neither a ghoul ever haunting people nor an endless darkness shadowing their lives. Adam's great original sin is not a sword unsheathed in the face of humanity, nor does it require any further purification or ransom: "Then learnt Adam from his Lord words of inspiration and his Lord forgave him” (ii : 37). Adam's repentance was accepted simply and without any formalities.

Kama baba yao, watoto wa Adam hawatengwi na rehema ya Mungu wanapotenda dhambi. Mungu anajua mipaka ya maumbile yao, na hawalemei kwa yale wasiyoweza kubeba: "Mungu hamtwishi nafsi yoyote mzigo ulio zaidi ya uwezo wake" (i:

Like their father, the children of Adam are not excluded from God's mercy when they commit sin. God knows the limits of their nature and He does not overburden them with what they cannot bear: "On no soul doth God place a burden greater than it can bear" (i:

286). Mtume amesema, "Watoto wote wa Adamu ni wakosaji, na bora kati ya wakosaji wote ni wale wanaotubu."

286). The Apostle says, “All the children of Adam are wrong-doers, and the best of all wrong-doers are those who repent”.

Aya nyingi za Qur'ani zinazoeleza rehema ya Mungu, msamaha Wake na toba ni nyingi sana, lakini tunaridhika kunukuu aya ifuatayo:

The verses of the Qur'an which describes God's mercy, forgiveness and repentance are very numerous but we are content to quote the following verse:

"Harakisheni katika kushindana kupata msamaha kutoka kwa Mola wenu, na bustani ambayo upana wake ni kama upana wa mbingu na ardhi, iliyoandaliwa kwa wachamungu, ambao hutoa (mali yao) kwa ukarimu, wakati wa wepesi na wakati wa shida; ambao huzuia hasira zao, na kuwasamehe watu (wote)."

“Be quick in the race for forgiveness from your Lord, and for a garden whose width is that (of the whole) of heavens and of the earth prepared for the righteous-those who spend (freely) whether in prosperity or in adversity; who restrain anger, and pardon (all)

men;-kwa kuwa Mungu huwapenda wale wanaotenda mema; na wale ambao, baada ya kufanya jambo la kuaibisha, au kuwadhulumu nafsi zao, wanamkumbuka Mungu kwa bidii, na kuomba msamaha kwa dhambi zao,-na ni nani awezaye kusamehe dhambi isipokuwa Mungu?-na wasioendelea kwa makusudi katika kosa walilolitenda.

men;-for God loves those who do good; and those who having done something to be ashamed of, or wronged their own souls, earnestly bring God to mind, and ask for forgiveness for their sins,-and who can forgive sins except God? -and are never obstinate in persisting knowingly in (the wrong) what they have done".

Malipo yao ni msamaha kutoka kwa Mola wao, na mabustani yenye mito inayotiririka chini yake, watakaodumu humo milele. Ni malipo mazuri kabisa kwa wale wanaotenda (na kujitahidi). {Kwa hao ndio malipo: msamaha kutoka kwa Mola wao, na bustani zipitazo mito chini yake, watakaodumu humo milele. Ni malipo mazuri kabisa kwa wanaotenda (mema).} (Al-Imran 3:133-136)

"For such the reward is forgiveness from their Lord, and gardens with rivers flowing underneath,-on eternal dwelling: how excellent a recompense for those who work (and strive)” (iii:133-136).

Jinsi rehema ya Mwenyezi Mungu ilivyo kubwa na yenye kufika mbali! Yeye si tu hupokea toba ya nafsi, bali pia huzisamehe dhambi zao, huzipa kibali chake na wema wake, na hata huzipandisha hadhi hadi cheo cha wema.

How vast and far-reaching God's mercy is! He not only accepts the repentance of souls but also absolves them of their sins and grants them His acceptance and kindness and even elevates them to the rank of the righteous.

Baada ya rehema kama hii, je, kunaweza kuwepo hata chembe ya shaka kuhusu msamaha wa Mwenyezi Mungu? Na adhabu pamoja na dhambi zinawezaje kuwasumbua nafsi za watu, wakati Mungu anapokubali na kuwakaribisha iwapo watatamka neno moja tu la kweli: toba?

After such mercy could there be the slightest doubt as to God's forgiveness? How could torture and sin haunt the souls of people when God accepts and welcomes them if they truly utter one word: repentance.

Hakuna haja ya kunukuu maandiko mengine zaidi kuunga mkono hoja yetu. Lakini, hata hivyo, tutanukuu kauli ya Mtume: "Naapa kwa Yule ambaye nafsi yangu iko mikononi mwake, lau msingetenda dhambi, Mungu angekuondoa na kukuleta watu wengine watakaotenda dhambi kisha kumwomba Mungu msamaha, nao watasamehewa."

There is no need to quote further texts in support of our argument. But, nonetheless, we shall quote the saying of the Apostle : "By He in whose hand my soul doth lie, had you not committed any sin God should have taken you away to replace with others who would commit sin and ask God's forgiveness which will be granted to them".

Basi, ni mapenzi ya Mungu kwamba Yeye huwasamehe watu dhambi zao. Hitimisho, tunanukuu aya hii nzuri ya Qur'ani Tukufu:

It is, then, the will of God that He forgives people's sins. In conclusion, we quote this wonderful verse of the Holy Qur'an:

"Mungu atapata nini kwa adhabu yenu, ikiwa mnashukuru na mnaamini? Hapana, Mungu ndiye anayetambua (kila jema) na anayejua kila kitu" (iv : 147).

“What con God gain by your punishment, if ye are grateful and ye believe? Nay, it is God that recognizeth (all good) and knoweth all things" (iv : 147).

Je, Mungu anaweza kupata nini kwa kuwaadhibu watu, wakati Yeye anapenda kuwapa rehema Yake na msamaha Wake?

Yes, what can God gain by torturing people when He loves to grant them His mercy and forgiveness?