Harakati ya kisasa ya kiliberali ya Mwangaza (Enlightenment) inapinga dhana ya ukandamizaji wa kijinsia, iliyorithiwa kutoka kwa Kanisa, kwa dhana ya kuachilia huru udhihirishaji wa kijinsia na ukombozi wa kijinsia. Ilianzisha wazo jipya kuhusu uhusiano kati ya mwanamume na mwanamke, ambao umewekewa mipaka ya uanaume na uke, yaani umefungwa katika mahusiano ya kimapenzi baina yao. Hivyo dhana za Wamagharibi kuhusu heshima, usafi wa maadili na mahusiano ya faragha ya karibu baina ya jinsia mbili, ziliharibika. Utamaduni wa kingono ukaibuka, ukikuza ashiki na ponografia, na kuwapunguzia wanawake hadhi na kuwafanya bidhaa, huku uzinzi na uasherati vikienea miongoni mwa wanaume na wanawake katika mataifa ya Ulaya, kuanzia karne ya kumi na tisa Kiinjili, kwa baadhi ya tofauti, kama vile Uingereza ya Kivictoria, kama inavyosemekana. Utamaduni huu wa kingono ni miongoni mwa udhihirisho wa uhuru, kwa hiyo haukuhusishwa na ndoa wala nia ya kupata watoto ili kuunda familia.

The modern, liberal movement of Enlightenment opposes the concept of sexual repression, inherited from the Church, with the concept of unleashed, sexual expression and sexual liberation. It established a new idea related to the relationship between man and woman, which is limited to masculinity and femininity i.e. confined to sexual relations between them. So the concepts of the Western people about honor, chastity and private intimate relations between the two sexes, were eroded. A sexual culture appeared that promoted eroticism and pornography, reducing women to commodities, whilst adultery and fornication became prevalent amongst men and women in European nations, from the nineteenth century CE, with some exceptions, like Victorian England, as is said. This sexual culture is amongst the manifestations of freedom and so it was not linked with marriage or the intention of child birth to form a family.

Kwa mfano, Ufaransa ilipunguza adhabu ya uzinifu baada ya mapinduzi, wakati Kanuni ya Napoleon ilieleza kuwa tabia yoyote ya kingono inayofanywa na watu wazima waliokubaliana haiadhibiwi. Katika karne ya ishirini Kiyahudi (CE), mabadiliko yalitokea katika Magharibi yote, kutokana na mchanganyiko wa mambo kadhaa. Kuanzishwa kwa uhuru wa kufanya ngono bila vikwazo kulisababisha kuenea kwa vitendo vichafu. Vikundi viliundwa kulingana na upotovu wao wa kingono, katika wingi wa aina mbalimbali, kama vile ushoga, usagaji, ukatili wa kingono (sadism) na kujidhalilisha kingono (masochism). Viwanda vilianzishwa kwa ajili ya biashara ya ngono na kukuza ngono kupitia vyombo vya habari, filamu na majarida. Tafiti na utafiti zilijitokeza, zilizofanywa na wanasaikolojia na wanasaikolojia wa uchambuzi, kama vile Wilhelm Reich. Lengo lao lilikuwa kuimarisha msukumo wa kingono au nguvu ya kingono, iliyoitwa libido na Freud, na kutoa wito wa uhuru wa kingono. Mwanasaikolojia Abraham Maslow alipa ngono hadhi ndani ya daraja lake maarufu la mahitaji, pamoja na mahitaji ya kimwili na ya kiumbe kama vile kupumua, kunywa na kula. Harakati ya ufeministi pia iliunga mkono ukombozi wa kingono, ambao uliuona kama njia ya kumkomboa mwanamke kutoka minyororo ya ndoa, uzazi, familia, wanaume na mfumo dume.

For instance, France reduced punishment for adultery after the revolution, whilst the Napoleonic Code stipulated that any sexual behavior undertaken by consenting adults, is not punishable. In the twentieth century CE, a transformation took place in the entire West, due to a combination of factors. The launch of freedom to have sex without restriction, led to the spread of obscene practices. Groups were formed according to their sexual deviations, within a proliferation, such as homosexuality, lesbianism, sadism and masochism. Industries were established for the sex trade and to promote sex through media, films and magazines. Researches and studies appeared, conducted by psychologists and psychoanalysts, such as Wilhelm Reich. Their subject was regarding strengthening sexual drive or sexual energy, termed libido by Freud, and to call for sexual freedom. Psychologist Abraham Maslow granted sex a status within his famous hierarchy of needs, alongside physiological, organic needs such as breathing, drinking and eating. The feminist movement also supported sexual liberation, which it saw as liberating woman from the shackles of marriage, motherhood, family, men and patriarchy.

Mambo haya yote yaliyokusanyika kwa miongo mingi katika jamii ya Magharibi, yakafikia kilele katika kile kinachojulikana kama mapinduzi ya kingono, yaliyoanzia miaka ya sitini hadi miaka ya themanini ya karne ya ishirini Milaadi. Mapinduzi hayo yalimalizika kwa kutambuliwa taratibu kwa haki za wapenzi wa jinsia moja, kama uhuru wa kufanya ushoga na kuoana, pamoja na mengineyo. Sasa tumefika mwanzoni mwa muongo wa tatu wa karne ya ishirini na moja Milaadi, ambapo kila aina ya matendo potovu na yasiyo ya kawaida yanaruhusiwa, kiasi cha kuzidi hata maangamizi ya miji ya Sodoma na Pompeii, kama ilivyorekodiwa katika historia.

All these factors accumulated over decades in the Western society, culminating in what is known as the sexual revolution, extending from the sixties, until the eighties of the twentieth century CE. The revolution ended with the gradual recognition of the rights of homosexuals, such as the freedom to practice homosexuality and marry, amongst others. Here we are at the beginning of the third decade of the twenty-first century CE, where all manner of deviant and abnormal practices are permitted, to the point that they even exceed the decline of the cities of Sodom and Pompeii, in what was recorded in history.

Kwa kweli, mtazamo wa Magharibi kuhusu mahusiano ya kimapenzi miongoni mwa binadamu unategemea kuachilia silika bila vikwazo, katika hali na namna ya kutosheleza tamaa ambayo ni batili, inayopingana na akili na maumbile ya binadamu (fitra). Ubatili wake unaonekana wenyewe kwa upande wa mtazamo wa kiakili kuhusu msingi uliowekwa, pamoja na matokeo yake ya vitendo kwa upande wa athari zake mbaya kwa jamii na kwa binadamu.

In fact, such a Western view about sexual relationships within humanity are based on releasing the instinct without restrictions, in a status and manner of satiation that is invalid, contradicting both the intellect and the human nature (fitra). Its invalidity appears in itself in terms of the intellectual view of the basis upon which it was established, as well as its practical results in terms of its detrimental impact on society and humans.

Fikra ya Magharibi imetambua kuwepo kwa mambo yanayomsukuma mwanadamu kutosheleza silika. Magharibi imechunguza mambo yote hayo chini ya jina la silika (instincts), na kuyagawanya katika mgawanyiko mbalimbali. Katika haya yote, inafaa kubainisha kwamba Wamagharibi hawakutofautisha kati ya mambo mawili, katika tafiti zao nyingi. La kwanza ni tofauti kati ya mahitaji ya kiumbe hai (organic needs) na silika. La pili ni tofauti kati ya silika na udhihirisho wake.

Western thinking has acknowledged the existence of factors that push man to satiate the instinct. The West has examined all the factors, under the name of instincts and classified them within multiple divisions. In all this, it is worth noting that the Westerners did not distinguish between two matters, in most of their research. The first is the difference between the organic needs and instincts. The second is the difference between instincts and their manifestations.

Magharibi walichukulia tendo la ngono kuwa ni hitaji la kimaumbile ambalo ni lazima litimizwe. Kwa maneno mengine, Magharibi wanaliona tendo la ngono kuwa ni hitaji la kiungo cha mwili. Magharibi wanaona kwamba kuzuia kutimizwa kwa hitaji hilo, kwa kukandamiza au kwa kulazimisha, kungeleta madhara makubwa kwa watu binafsi na kwa jamii. Kwa msingi huo, wameachilia utimizaji wake ndani ya kile wanachokiita udhihirishaji wa ngono, huku wakichochea hamu yake. Hata hivyo, ukweli ni kwamba ngono si hitaji la kiungo cha mwili, bali ni silika. Mahitaji ya kiungo cha mwili kama kupumua, kula, kunywa na kujisaidia yanatofautiana na silika kwa upande wa umuhimu wa kutimizwa kwake. Kuzuiwa kutimizwa kwa mahitaji ya kiungo cha mwili kutaleta uharibifu bila shaka. Kwa hiyo, kushindwa kupumua, kula au kunywa kutapelekea kifo. Lakini kwa silika, si lazima zitimizwe. Kuzuiwa kutimizwa kwa silika hakuleti uharibifu wala hakusababishi kifo, ingawa kutaleta wasiwasi, msisimko, huzuni na usumbufu. Hakuna mtu aliyewahi kufa kwa kutofanya ngono, na ushahidi wa hilo ni hali halisi ya wanadamu kwa ujumla.

The West considered sex as a natural necessity that must mandatorily be satiated. In other words, the West views the sexual act as an organic need. The West views that preventing sexual satiation, by suppression or repression, would lead to destructive consequences for both individuals and communities. Accordingly, they unleashed satiation within what is called sexual expression, whilst agitating arousal. However, the fact is that sex is not an organic need, but an instinct. Organic needs such as breathing, eating, drinking and defecating are distinct from instincts, with respect to the necessity of satiation. Prevention of the satiation of organic needs will lead to destruction, inevitably. So, the failure to breathe, eat or drink will lead to death. However, as for the instincts, they do not necessarily have to be satiated. Prevention of the satiation of instincts does not lead to destruction and will not cause death, although it will lead to anxiety, agitation, misery and discomfort. No-one has ever died through not having sex and the evidence for that is the reality of humankind in general.

Mahitaji ya kiasili (organic needs) pia yanatofautishwa na silika (instincts) kwa kuzingatia jinsi yanavyochochewa na kichocheo. Mahitaji ya kiasili huchochewa na mahitaji ya ndani ya mwili, ilhali silika huamshwa na kichocheo cha nje. Mahitaji ya kiasili yanahitaji kutoshelezwa kwa mahitaji ya ndani, kwa sababu mwili lazima uendelee kuishi. Kinyume chake, silika kwa asili yake hazihitaji kutoshelezwa kutoka ndani, isipokuwa kwa kile kinachoathiriwa kutoka nje. Kwa hiyo, silika hazichochewi na mahitaji ya ndani. Badala yake, silika huamshwa na kichocheo cha nje, yaani uhalisia unaoonekana na unaoweza kuguswa, au wazo linalochochea linaloonyesha uhalisia unaoonekana, ikijumuisha kila kitu kinachoingia katika maana ya kichocheo. Iwapo kichocheo cha nje hakipatikani, basi silika haiamshwi. Zaidi ya hayo, hitaji la kutoshelezwa, kwa ubora na kwa kiasi, linahusiana na kuamshwa huko. Kadiri kichocheo cha nje kinavyopungua, ndivyo hamu inavyopungua.

Organic needs are also distinguished from instincts, with respect to arousal by stimulus. Organic needs are stimulated by internal requirements, whilst the instinct is aroused by an external stimulus. Organic needs require satiation for internal requirements, as the body must survive. In contrast, instincts do not require satiation from within in origin, naturally, other than what is influenced from externally. So, the instincts are not aroused from internal requirements. Instead, instincts are aroused by external stimulus, in terms of a stimulating tangible reality or a stimulating thought depicting a tangible reality, including all that falls within the meaning of stimulus. If such an external stimulus was not to be found, then there is no arousal of the instinct. Furthermore, the demand for satiation in both quality and quantity is linked to the arousal. The less the external stimulus, the less will be the desire.

Zaidi ya hayo, Magharibi kwa ujumla haitofautishi kati ya silika yenyewe na udhihirisho wake. Hili linadhihirika kutoka kwenye vitabu na tafiti za wanasaikolojia wa Magharibi, ambao walikuwa na mtazamo kwamba tendo la kujamiiana lenyewe ni silika, na si udhihirisho wa silika ya kuzaliana.

Furthermore, the West in general does not distinguish between the instinct and its manifestations. It is apparent from the books and studies of the Western psychologists, who carried the perception that the sexual act itself is an instinct and not as a manifestation of the instinct of procreation.

Tofauti kati ya mitazamo hii miwili ni muhimu sana kwa sababu ya matokeo yanayohusiana na kile kinachokusudiwa, kulingana na kila mtazamo. Yeyote anayeona tendo la ngono kuwa silika atafanya ngono yenyewe kuwa lengo, ilhali yeyote anayeona ngono kama udhihirisho wa silika ya uzazi, ataelekeza umakini kwenye lengo jingine zaidi ya tendo la ngono, akifafanua hadhi yake na namna yake ipasavyo. Kwa msingi wa tofauti hii, tabia ya binadamu kuhusu ngono inaamuliwa kwa kiasi cha ushawishi na athari zake katika maisha ya watu binafsi na jamii. Miongoni mwa Wamagharibi wapo wanaotofautisha kipengele cha ngono kuwa silika na udhihirisho wake. Wanasema kwamba ngono inatumikia lengo la uzazi, huku wakidai kuwepo kwa mgongano kati ya lengo la maumbile, kama wanavyoliita, na lengo la binadamu. Wamefafanua lengo la maumbile kuwa ni kuzaa, ilhali lengo la binadamu ni kupata kiwango cha juu zaidi cha raha kutokana na kilele cha tendo (orgasm), kama ilivyotajwa katika kitabu, Origins of the Sexual Impulse cha Colin Wilson. Mtazamo huu wa Kimagharibi si sahihi kwa sababu unaelekeza usikivu wa mwanadamu mbali na silika yenyewe kwa ujumla, na kuielekeza kwenye udhihirisho mmoja tu wa silika hiyo. Hivyo, tawi linakazwa fikira badala ya mzizi. Kwa hiyo lengo la binadamu linakuwa kufikia raha ya ngono kadiri iwezekanavyo, bila kuzingatia kuendelea kwa jamii ya binadamu. Hili linamwongoza mwanadamu kwenye upotovu na ukengeukaji katika kutafuta kila aina ya uovu, kama vile necrophilia, zoophilia, hypoxyphilia na nyinginezo, ambazo zinamnyima ubinadamu wake.

The difference between the two perspectives is critically important because of the consequences related to what is intended, according to the respective perspectives. Whoever views the sexual act as an instinct will make sex itself a purpose, whilst whoever views sex as a manifestation of the instinct of procreation, will focus on a purpose, other than the sexual act, defining its status and manner accordingly. Based on this differentiation, human behavior towards sex is determined in terms of how much influence and impact it has on the life of individuals and society. There are those amongst the Westerners who do differentiate the sexual aspect into instinct and its manifestation. They say that sex serves the purpose of procreation, whilst they assert a contradiction between the objective of nature, as they call it, and the objective of the human. They defined the objective of nature as childbirth, whilst the objective of humans is to attain the greatest level of pleasure from orgasm, as mentioned in the book, Origins of the Sexual Impulse by Colin Wilson. This Western view is invalid because it diverts the attention of man away from the actual instinct as a whole, to just one of its manifestations. Thus, the branch is focused upon rather than the root. So the objective of humans becomes to achieve sexual pleasure as much as possible, with no consideration regarding the continuity of the human species. This leads man to subversion and perversion in search of all forms of depravity, such as necrophilia, zoophilia, hypoxyphilia and others, that deprive man of his humanity.

Kuhusu matokeo na athari za mtazamo huu kuhusu mahusiano ya kimapenzi kwa binadamu kwa ujumla, na hasa kwa jamii ya Magharibi, ni dhahiri kwamba umesababisha maovu mengi katika Magharibi. Miongoni mwa maovu hayo ni:

As for the consequence and impact of this view about sexual relationships upon humanity in general and the Western society in particular, it is evident that it has led to many evils in the West. These include:

Kubadilisha hali halisi ya mwanamke kutoka hadhi yake ya asili ya kuwa mama, mke wa nyumbani na heshima inayopaswa kulindwa, kuwa bidhaa tu inayotamanika kingono. Magharibi haizingatii utu wake, bali huzingatia uke wake wa kingono pekee.

- Changing the reality of woman from her original status of being a mother, housewife and honor that must be protected, into merely a sexually desirable commodity. The West does not pay attention to her humanity, but only to her sexual femininity.

Utawala wa umbo bandia la kuonekana kwa mwanamke, linalowakilishwa na mwili wa kuvutia na wa kingono, ambao husababisha magonjwa ya kimwili na kiakili miongoni mwa wanawake, kama vile anorexia nervosa.

- The dominance of an artificial, visual form for woman, represented by a glamorous, sexualized body, that leads to physical and mental diseases amongst women, such as anorexia nervosa.

- Kuachwa kwa dhana ya familia na umuhimu wake kwa jamii.

- The abandoning of the concept of the family and its necessity for society.

Uharibifu na kuvunjika kwa mahusiano ya kifamilia, kushindwa kwa ndoa na talaka za mara kwa mara, licha ya kupungua kwa idadi ya ndoa.

- The corruption and disintegration of family relations, failure of marriages and frequent divorce, despite falling numbers of marriages.

- Kuwaacha jukumu la baba kwa watoto wake, ambalo taasisi za serikali kisha huwalea na kuwaelimisha. Hili linaendana na dhana ya malezi ya kitaaluma, ambayo baadhi ya watu huiona kuwa bora kuliko malezi ya asili ya kifamilia.

- The abandoning of the responsibility of fathers towards their children, whom state institutions then foster and educate. This is aligned to the concept of professional caregiving, which is held as superior to natural, familial caregiving by some.

Zinaa na ukahaba vimeenea kiasi cha kuwa desturi za kawaida, na vivyo hivyo kuongezeka kwa utoaji mimba na kuzaliwa kwa watoto kutokana na zinaa na uzinifu, ambao Magharibi zamani waliwaita watoto haramu.

- Fornication and prostitution became so rampant that they became norms, as did the increase in abortion and the birth of children from fornication and adultery, whom the West formerly called illegitimate children.

- Kuenea kwa uzinifu wa ndoa na ukosefu wa uaminifu baina ya wanandoa.

- The spread of marital infidelity and the lack of trust between spouses.

Kuenea kwa ushoga, ambao ulileta pamoja nao magonjwa hatari na matatizo ya kisaikolojia.

- The spread of homosexuality, which brought with it dangerous diseases and psychological problems.

- Kuenea kwa ubakaji na unyanyasaji wa kingono wa mara kwa mara dhidi ya watoto.

- The prevalence of rape and frequent sexual abuse of children.

- Kupungua kwa ukuaji wa idadi ya watu na kuzeeka kwa jamii za Magharibi. Hili ni matokeo ya kupuuza msingi wa silika, ambao ni kuendelea kuwepo kwa spishi, yaani uzazi. Hili ndilo tatizo linalotishia kuwepo kwa Magharibi kwa ujumla. Katika kitabu chake, *The Death of the West*, mwanasiasa mhafidhina wa Marekani, Patrick Joseph (Pat) Buchanan, alionya kwamba, "Kifo cha Magharibi si utabiri wa kile kitakachotokea, bali ni maelezo ya kile kinachotokea sasa. Mataifa ya Dunia ya Kwanza yanakufa. Yanakabiliwa na mgogoro wa kuua, si kwa sababu ya kitu kinachotokea katika Dunia ya Tatu, bali kwa sababu ya kile kisichotokea nyumbani na katika nyumba za Dunia ya Kwanza. Viwango vya uzazi vya Magharibi vimekuwa vikishuka kwa miongo kadhaa."

- The slowing of demographic growth and the aging of Western society. This is a result of neglecting the basis of the instinct, which is the survival of the species, procreation. This is the issue that threatens the existence of the West as a whole. In his book, The Death of the West, conservative US politician, Patrick Joseph (Pat) Buchanan warned, “the Death of the West is not a prediction of what is going to happen, it is a depiction of what is happening now. First World nations are dying. They face a mortal crisis, not because of something happening in the Third World, but because of what is not happening at home and in the homes of the First World. Western fertility rates have been falling for decades.”.

Kwa kweli, silika ya asili ya kingono ya binadamu inaweza kukandamizwa, kuachiliwa au kupangwa. Ukandamizaji unapingana na asili ya silika ya kibinadamu inayohitaji kutoshelezwa. Hata hivyo, kuachilia, ndani ya kile kiitwacho udhihirishaji wa kingono, kwa kuacha vizuizi vyote na kulenga kutosheleza pekee, nako pia kunapingana na ukweli wa asili yake kwamba ni udhihirisho wa silika ya uzazi. Ni makosa kupuuza mzizi na kulenga tawi. Kwa hiyo, ilikuwa matokeo yasiyoepukika kwamba mtazamo wa jamii Magharibi ulibadilika, kutoka kuendelea kwa ubinadamu, hadi uhusiano kati ya wanaume na wanawake kama jinsia za kiume na kike, yaani, mahusiano ya kingono pekee. Mtazamo huu wa kijamii lazima ubadilishwe kutoka kulenga starehe na furaha pekee, hadi mtazamo unaofanya starehe na furaha hiyo kuwa matokeo ya asili yasiyoepukika ya kutosheleza. Hili pekee ndilo linaloifanya jamii ilenge lengo ambalo silika hii ipo kwa ajili yake, ambalo ni kuendelea kuwepo kwa spishi.

In fact, the natural sexual desire of humans can be either suppressed, unleashed or organized. Suppression contradicts the nature of the human instinct that needs to be satiated. However, unleashing, within what is called sexual expression, abandoning all constraints and focusing on satiation alone, also contradicts the reality of its nature of being a manifestation of the instinct of procreation. It is wrong to neglect the root and focus on the branch. Accordingly, it was an inevitable consequence that the community view changed in the West from the continuity of humanity, to the relationship between men and women as males and females, in other words, sexual relations alone. This community view must be changed from focusing on pleasure and enjoyment alone, to a view that makes this pleasure and enjoyment a natural, inevitable consequence of satiation. This alone makes the community focused on the purpose for which this instinct exists, which is the survival of the species.

Mahitaji ya silika hii na lengo lake vyote viwili vinaweza kutimizwa kwa mtazamo huu wa kijamii. Utulivu hakika utapatikana kwa jamii inayokubali dhana hii. Huu ndio mtazamo sahihi unaokubalika kwa akili na unaolingana na maumbile ya binadamu (fitra). Ingawa Magharibi inatambua upotovu wa mtazamo wao kupitia madhara makubwa waliyoleta katika jamii, Magharibi inakataa kukubali ukweli wa mtazamo wa Kiislamu, kwa sababu ya kiburi chao na ukaidi wao wenyewe, kwa sababu Uislamu unapingana na dhana mbili zinazowakilishwa kama nguzo za ustaarabu wao, yaani uhuru na ubinafsi.

Both the satiation and the purpose of the instinct can be achieved with this community view. Tranquility will inevitably be realized for a community that adopts this concept. This is the correct view that convinces to the mind and agrees with the human nature (fitra). Despite the West knowing the corruption of its view through the catastrophic consequences it unleashed on society, the West refuses to acknowledge the truthfulness of the Islamic view, out of its own arrogance and stubbornness, because Islam contradicts the two concepts represented as the pillars of its civilization, i.e. freedom and individualism.