Silika ya hamu hii huhitaji kutosheka pale tu inapochochewa. Mara silika inapohitaji kutosheka, itamsukuma binadamu kuitafutia kutosheka, na binadamu atapata wasiwasi muda wote silika ikiwa imechochewa. Ikishatulizwa, wasiwasi hautakuwepo tena. Kutotoshelezwa kwa silika hii hakutasababisha kifo wala madhara yoyote ya kimwili, kiakili au kisaikolojia. Madhara yatakuwa tu kupitia wasiwasi na kukatishwa tamaa. Kwa hiyo, kutosheka kwa silika hii si jambo la lazima kama vile kutosheka kwa mahitaji ya kiumbe hai, bali ni jambo la kuleta utulivu na faraja.

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.

Mambo mawili huchochea silika:

Two matters excite the instinct:

1. Uhalisia unaoonekana na

1. The tangible reality and.

2. Fikra na uhusiano wa mawazo.

2. Thought and association of ideas.

Angalau moja ya mambo haya lazima liwepo ili silika ichochewe. Yaani, haichochewi na msukumo wa ndani, kama ilivyo kwa hitaji la kiasili, bali huchochewa na kichocheo cha nje, yaani uhalisia unaoonekana au mawazo yanayohusiana nayo. Hili ni kweli kwa silika zote, yaani silika ya kujihifadhi, silika ya kutakasa na silika ya kuzaliana, bila tofauti yoyote kati yao.

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.

Kwa kuwa silika ya uzazi inafanana na silika nyingine katika kwamba ikichochewa itahitaji kutosheka, na kwa kuwa haichochewi isipokuwa na uhalisia unaoonekana au mawazo yanayohusiana nayo, basi binadamu anaweza kudhibiti kutosheka huku. Kwa kweli, binadamu anaweza kuanzisha kutosheka huku, au kuzuia kisitokee isipokuwa kwa namna inayolenga kuhifadhi jamii ya binadamu. Kumwona jinsia nyingine au uhalisia wowote unaoonekana unaohusiana na silika ya uzazi kutaichochea silika hiyo na kusababisha ihitaji kutosheka. Kwa hiyo, kusoma hadithi za kimapenzi na kusikiliza mawazo ya kimapenzi kutachochea silika ya uzazi. Kinyume chake, kujiepusha na jinsia nyingine, mawazo ya kimapenzi au chochote kinachohusiana na silika ya uzazi kutazuia silika hiyo isichochewe. Hii ni kwa sababu silika ya uzazi haiwezi kuchochewa isipokuwa kwa uhalisia unaoonekana au wazo la kimapenzi.

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.

Ikiwa mtazamo wa jamii kuhusu uhusiano wa mwanamume na mwanamke umejikita katika mahusiano ya kijinsia, yaani mahusiano ya kimapenzi, kama ilivyo katika jamii ya Magharibi, basi jamii hiyo itakuwa na shughuli nyingi ya kuunda uhalisia wa kusisimua unaoonekana na kuzalisha mawazo ya kingono yanayohitajika kuchochea silika ya uzazi, hivyo kwamba inahitaji kutoshelezwa, na kwa kutoshelezwa kwake uhusiano unafikiwa na faraja inapatikana. Kinyume chake, ikiwa mtazamo wa jamii kuhusu uhusiano wa mwanamume na mwanamke umejikita katika lengo ambalo silika hii iliumbwa kwa ajili yake, yaani kuhifadhi jamii ya binadamu, basi kuweka uhalisia unaosisimua na mawazo ya kingono mbali na wanaume na wanawake katika maisha ya hadharani ni jambo la lazima. La sivyo, silika hiyo itasisimka na kudai kutoshelezwa ambako hakupatikani, jambo linalosababisha wasiwasi na kukatishwa tamaa. Pia, kuzuia uhalisia unaosisimua kubaki katika mipaka ya ndoa ni jambo la lazima ili kuhifadhi jamii ya binadamu, kwa kuleta utulivu na faraja pale kutoshelezwa kunapohitajika ndani ya ndoa.

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.

Hii ni dalili wazi ya kiwango ambacho mtazamo wa jamii kuhusu uhusiano wa mwanamume na mwanamke unavyoongoza maisha ya umma katika jamii na katika jamii kwa ujumla. Mtazamo wa Magharibi na wa Mashariki kuhusu uhusiano wa mwanamume na mwanamke ni wa kimapenzi, si wa kulenga kuhifadhi jamii ya binadamu. Hivyo, wamejitahidi kwa makusudi kutafuta uhalisia unaoonekana na mawazo ya kimapenzi kwa mwanamume na mwanamke ili kuchochea silika hii, ili kuitimiza. Wanadai kwamba silika hii isipotimizwa, itasababisha ukandamizaji, jambo linalosababisha madhara ya kimwili, kisaikolojia na kiakili. Matokeo yake, katika jamii za Mashariki na Magharibi, na katika jamii za Magharibi na za Kikomunisti, mtu hukuta mawazo mengi ya kimapenzi katika maandishi, mashairi na fasihi kwa ujumla. Ni jambo la kawaida katika jamii hizi kuwa na mchanganyiko usio wa lazima wa wanaume na wanawake majumbani mwao, katika bustani, barabarani na katika mabwawa ya kuogelea, kwa mfano. Hii ni kwa sababu wanayaona mambo haya kuwa ni mahitaji ambayo wanayaunda kwa makusudi. Ni sehemu ya kupanga maisha yao na sehemu ya mtindo wao wa maisha.

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.

Waislamu wanaoiamini Aqeedah ya Uislamu na uhalali wa hukumu zake, wana mtazamo tofauti. Yaani, Uislamu unaziona mahusiano ya mwanamume na mwanamke kuwa ni kwa ajili ya kuhifadhi jamii ya binadamu. Mtazamo wa Kiislamu hauelekezi nguvu kwenye upande wa kimapenzi wa uhusiano huo; ingawa unauona kuwa ni sehemu isiyotenganishwa ya kuridhika, lakini si ndio lengo kuu. Kwa hiyo, Uislamu unaona kwamba kuwepo kwa mawazo ya kimapenzi na mambo halisi yanayochochea silika ni chanzo cha ufisadi na madhara. Hivyo, umemkataza mwanamume na mwanamke kukutana faraghani (Khulwa), umemkataza mwanamke kuonyesha uzuri wake kwa wageni (wale ambao anaweza kuolewa nao), na umewakataza wanaume na wanawake kutazamana kwa namna ya kimapenzi. Uislamu pia umeweka utaratibu wa ushirikiano kati ya wanaume na wanawake katika maisha ya hadharani, na umeyafungia mahusiano ya kimapenzi kati ya wanaume na wanawake katika hali mbili tu, nazo ni ndoa na umiliki wa masuria.

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.

Kwa hiyo, Uislamu unafanya kazi ya kuzuia silika ya uzazi isichochewe na chochote katika maisha ya umma, na unafanya kazi ya kufungia mahusiano ya kimapenzi katika hali maalum tu. Kinyume na Uislamu, Ubepari na Ukomunisti hufanya kazi ya kuunda hali zinazochochea silika hii ili kuitosheleza na kuiachia katika kila kitu. Pia, wakati Uislamu unaona uhusiano wa mwanamume na mwanamke kuwa kwa madhumuni ya kuhifadhi jamii ya binadamu pekee, Ubepari na Ukomunisti wanaona uhusiano wa mwanamume na mwanamke kuwa wa kiume na wa kike, yaani mtazamo wa kingono. Tofauti kubwa kati ya lengo ambalo Uislamu unataka kulifikia na yale ambayo itikadi nyingine mbili zimebuniwa kulifikia inadhihirika. Hili linaonyesha mtazamo wa Kiislamu kuwa ni wa usafi, uadilifu na usafi wa maadili, na ni kwa ajili ya utulivu wa binadamu na kuendelea kwa jamii yake.

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.

Kuhusu madai ya Wamagharibi na Wakomunisti kwamba kukandamiza silika ya ngono kwa wanaume na wanawake kunasababisha matatizo ya kiakili, kimwili na kisaikolojia kwa binadamu, dai hili si sahihi na linapingana na uhalisia. Hii ni kwa sababu kuna tofauti kati ya mahitaji ya kiasili (organic needs) na silika (instincts) kwa upande wa umuhimu wa kutimizwa. Mahitaji ya kwanza, kama haja ya chakula, kinywaji, na kutoa haja, lazima yatimizwe, vinginevyo yatasababisha madhara ya kimwili yanayoweza kupelekea kifo. Kwa upande wa silika za kuishi, kujihifadhi na kuzaliana, zisipotimizwa hazisababishi madhara yoyote ya kimwili, kiakili au kisaikolojia, bali husababisha wasiwasi na maumivu tu. Hili linathibitishwa na ukweli kwamba mtu anaweza kutumia maisha yake yote bila kutimiza baadhi ya silika, na hakuna madhara yanayompata. Pia dai lao kwamba magonjwa ya kimwili, kiakili na kisaikolojia hutokea pale silika ya kuzaliana isipotimizwa ni la uongo, kwa kuwa hutokea kwa baadhi ya watu tu, si kwa binadamu wote. Hii inaonyesha kwamba magonjwa kama haya hayatokei kiasili kutokana na kutotimizwa kwake, bali kutokana na sababu nyingine. Lau matatizo kama hayo yangekuwa ni matokeo ya kukandamiza silika, yangetokea katika kila tukio la kutotimizwa, kulingana na sheria za maumbile, jambo ambalo halijawahi kutokea. Pia wao wenyewe wanakubali kwamba hayatokei kiasili kutokana na kutotimizwa. Kwa hiyo, matatizo hayo lazima yatokane na sababu nyingine zisizo kukandamizwa kwa silika.

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.

Zaidi ya hayo, hitaji la kiasili (la kiumbe) linahitaji kutoshelezwa kwa kawaida kutoka ndani. Halihitaji kichocheo cha nje, ingawa kichocheo cha nje huliamsha pale hitaji linapokuwepo. Hii ni tofauti na silika (gharīzah), ambayo haihitaji kutoshelezwa kwa kawaida kutoka ndani bila kuwepo kwa kichocheo cha nje. Haichochewi kutoka ndani isipokuwepo kichocheo cha nje, ambacho hutokana ama na uhalisia unaoamsha hisia za kimwili au na mawazo ya kingono yanayoamsha, ambayo sehemu yake ni muungano wa mawazo yanayoamsha. Kichocheo cha nje kisipokuwepo, hakutakuwa na msisimko. Hili ni kweli kwa silika zote, bila tofauti kati ya silika ya kujihifadhi, silika ya kutakasika (kuabudu) na silika ya kuzaliana, na kwa udhihirisho wao wote wa nje. Kwa hiyo, ikiwa kichocheo cha silika yoyote kipo, mtu atasisimka na silika hiyo itahitaji kutoshelezwa. Kichocheo kikizuiliwa au mtu akijishughulisha na jambo lenye umuhimu zaidi, hitaji la kutoshelezwa litatoweka na atatulia. Hii ni tofauti na hitaji la kiasili ambalo, likishasisimka, halitoweki kamwe hadi litoshelezwe.

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.

Hii inaonyesha wazi kwamba iwapo silika ya uzazi haitatoshelezwa, hakutakuwa na ugonjwa wa mwili, wa akili wala wa kisaikolojia, kwani ni silika tu, wala si hitaji la kiviungo. Kinachotokea kwa kweli ni kwamba mtu anapokutana na kichocheo cha kuvutia cha kimaumbile au wazo la kingono, linalochochea silika ya uzazi, mtu huyo atasisimka na kudai kutoshelezwa. Ikiwa dai hilo halitatimizwa, mtu huyo hatapata zaidi ya wasiwasi. Kwa kurudiwa, wasiwasi utageuka kuwa maumivu. Hata hivyo, ikiwa kichocheo kitawekwa mbali au mtu atashughulishwa na jambo linalotawala silika hiyo, wasiwasi hupotea. Kwa hiyo, kukandamiza silika ya uzazi mara itakapochochewa kutasababisha wasiwasi na maumivu, na ikiwa haitachochewa, hakutatokea chochote, hata wasiwasi au maumivu. Basi suluhisho sahihi si kuchochea silika hiyo. Hili hupatikana kwa kuzuia chochote kisichochea silika hiyo maadamu haiwezi kutoshelezwa.

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.

Hii inaonyesha upotofu wa mtazamo wa Magharibi na wa Kikomunisti, ambao ulifanya mtazamo wa jamii kuhusu mahusiano kati ya wanaume na wanawake ujikite katika mahusiano ya kiume na kike. Kwa hiyo, inaonyesha uongo wa matibabu yanayotokana na mtazamo huu, ambayo huchochea silika kwa mwanaume na mwanamke kwa kuangazia mambo yanayoichochea, kama vile kuchanganyika bila mipaka, kucheza densi, michezo, hadithi, n.k. Pia inaonyesha ukweli wa mtazamo wa Kiislamu, ambao ulifanya mtazamo wa jamii kuhusu mahusiano ya mwanamume na mwanamke ujikite katika lengo ambalo silika hii iliumbwa kwa ajili yake, yaani kuhifadhi jinsi ya binadamu. Kwa msingi huo, inaonyesha usahihi wa suluhisho linalotokana na mtazamo huu, la kujiepusha na aina yoyote ya uhalisia unaochochea wa kimwili au fikra za kingono pale kuridhika kwa halali kupitia ndoa au kupitia masuria kunapokosekana. Kwa hiyo, Uislamu peke yake una uwezo wa kutibu kikamilifu na kwa usahihi ufisadi unaosababishwa na silika ya uzazi katika jamii na miongoni mwa watu. Matibabu sahihi na kamili kama hayo yatapelekea uchamungu na kuinuka kwa jamii na kwa watu.

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.