بلوغ المرام من كتاب نظام الإسلام

(ح67) لا سبيل إلى استئناف الحياة الإسلامية إلا بالدولة الإسلامية

الحَمْدُ للهِ ذِي الطَّولِ وَالعَامْ, وَالفَضْلِ وَالإِكرَامْ, وَالرُّكْنِ الَّذِي لا يُضَامْ, وَالعِزَّةِ الَّتِي لا تُرَامْ, والصَّلاةُ وَالسَّلامُ عَلَى سَيِّدِنَا مُحَمَّدٍ خَيرِ الأنَامِ, خَاتَمِ الرُّسُلِ العِظَامْ, وَآلِهِ وَصَحْبِهِ وَأتبَاعِهِ الكِرَامْ, الَّذِينَ طَبَّقُوا نِظَامَ الإِسلامْ, وَالتَزَمُوا بِأحْكَامِهِ أيَّمَا التِزَامْ, فَاجْعَلْنَا اللَّهُمَّ مَعَهُمْ, وَاحشُرْنا فِي زُمرَتِهِمْ, وثَبِّتنَا إِلَى أنْ نَلقَاكَ يَومَ تَزِلُّ الأقدَامُ يَومَ الزِّحَامْ.

أيها المؤمنون:

السَّلامُ عَلَيكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ وَبَعدُ: نُتَابِعُ مَعَكُمْ سِلْسِلَةَ حَلْقَاتِ كِتَابِنا "بلوغ المرام من كتاب نظام الإسلام" وَمَعَ الحَلْقَةِ السَّابِعَةِ وَالسِّتينَ, وَعُنوَانُهَا: "لا سَبِيلَ إِلَى استِئنَافِ الحَيَاةِ الإِسلامِيَّةِ إِلَّا بِالدَّولَةِ الإِسلامِيَّةِ". نَتَأمَّلُ فِيهَا مَا جَاءَ فِي الصَّفحَتَينِ: السَّادِسَةِ وَالخَمسِينَ وَالسَّابِعَةِ وَالخَمسِينَ مِنْ كِتَابِ "نظَامِ الإِسلامِ" لِلعَالِمِ وَالمُفَكِّرِ السِّيَاسِيِّ الشَّيخِ تَقِيِّ الدِّينِ النَّبهَانِيِّ.

يَقُولُ رَحِمَهُ اللهُ: "غَيْرَ أَنَّهُ مُنْذُ انْتَهَتِ الحَرْبُ العالمِيَّةُ الأُولى بانْتِصَارِ الحُلَفَاءِ وأَعْلَنَ اللوردُ اللنبي قَائِدُ الحَمْلَةِ حِينَ احتَلَّ بَيْتَ المَقْدِسِ قَائِلاً: "الآنَ انْتَهَتِ الحُرُوبُ الصَلِيبيَّةُ"، مُنْذُ ذَلِكَ الحِينِ والكافِرُ المُسْتَعْمِرُ يُطَبِّقُ عَلَيْنَا نِظَامَهُ الرَأْسْمَاليَّ في جَمِيعِ شُؤُونِ الحَياةِ، حَتَّى يَجْعَلَ الانْتِصارَ الَّذِي أَحْرَزَهُ أَبَدِيَّاً. ولذَلِكَ لا بُدَّ مِنْ تَغْيِيرِ هَذَا النِظَامِ الفَاسِدِ البَالي، الَّذِي بِسَبِبِهِ يَتَمَكَّنُ الاستعمارُ مِنْ بِلادِنَا، ولا بُدَّ مِنْ قَلْعِهِ مِنْ جُذُورِهِ بِأَكْمَلِهِ جُمْلَةً وتَفْصِيلاً حَتَّى نَسْتَطِيعَ أَنْ نَسْتَأْنِفَ الحَيَاةً الإِسْلامِيَّةً. وإِنَّهُ لَمِنْ سَطْحِيَّةِ التَفْكِيرِ أَنْ نَضَعَ بَدَلَ نِظَامِنَا أَيَّ نِظَامٍ، ومِنْ ضَحَالَةِ الفِكْرِ أَنْ نَظُنَّ أَنَّ الأُمَّةَ إِذَا طَبَّقَتِ النِظَامَ وَحْدَهُ دُونَ عَقِيدَةٍ يُنْقِذُهَا، بَلْ لا بُدَّ أَنْ تَعْتَنِقَ الأُمَّةُ العَقِيدَةَ أَوَّلاً، ثُمَّ تُطَبِّقَ النِظَامَ المُنْبَثِقَ عَنْ هَذِهِ العَقِيدَةِ، وحِينَئِذ يَكُونُ تَطْبِيقُ النِظَامِ واعْتِنَاقُ العَقِيدَةِ مُنْقِذَاً. هَذَا بِالنِسْبَةِ للأُمَّةِ الَّتِي تتَكَوَّنُ عَلَى مَبْدَأٍ، وتَقُومُ دَوْلَتُهَا عَلَى هَذَا الأَسَاسِ، أَمَّا بالنِسْبَةِ لغَيْرِهَا مِنَ الشُعوبِ والأُمَمِ فلا ضَرُورَةَ لأَنْ تَعْتَنِقَ تِلْكَ الشُعوبُ والأُمَمُ المَبْدَأَ حَتَّى يُطَبَّقَ عَلَيْها، بَلِ الأُمَّةُ الَّتِي تَعْتَنِقُ المَبْدَأَ وتَحْمِلُهُ، تُطَبِّقُهُ عَلَى أَيِّ شَعْبٍ أَوْ أُمَّةٍ، ولَوْ لَمْ تَعْتَنِقِ المَبْدَأَ، لأَنَّهُ يُنْهِضُهَا أَيْضَاً، ويَجْذِبُهَا لاعْتِنَاقِهِ، ولَيْسَ اعْتِنَاقُ المَبْدَأِ شَرْطاً فِيمَنْ يُطَبَّقُ عَلَيْهِمْ، بَلِ اعْتِنَاقُ المَبْدَأِ شَرْطٌ أَسَاسِيٌّ فِيمَنْ يُطَبِّقُهُ. ومِنَ الخَطَرِ أَنْ نَأْخُذَ القَوْمِيَّةَ والنِظَامَ الاشْتِرَاكِيَّ، لأَنَّهُ لا يُؤْخَذُ مُنْفَصِلاً عَنْ فِكْرَتِهِ المَادِّيَّةِ، لأَنَّهُ لا يُنْتِجُ ولا يُؤَثِّرُ، ولا يُؤْخَذُ مُتَّصِلاً بِفِكْرَتِهِ المَادِّيَّةِ، لأَنَّهَا فِكْرَةٌ سَلْبِيَّةٌ تَتَناقضُ مَعَ فِطْرَة الإِنْسَانِ، وتَقْتَضِي أَنْ تَتْرُكَ الأُمَّةُ الإِسْلامِيَّةُ عَقِيدَةَ الإِسْلامِ. ولا يَجُوزُ أَنْ نَأْخُذَ الاشْتِرَاكِيَّةَ ونَحْتَفِظَ بالنَاحِيَةِ الرُوحِيَّةِ مِنَ الإِسْلامِ، لأَنَّنَا لا نَكُونَ أَخَذْنَا لا الإِسْلامَ ولا الاشْتِرَاكِيَّةَ، لِتَنَاقُضِهِمَا، ونَقْصِ المَأْخُوذِ مِنْهَا، ولا يَجُوزُ أَنْ نَأْخُذَ نِظَامَ الإِسْلامِ ونَتْرُكَ عَقِيدَتَهُ المُنْبَثِقَةَ عَنْهَا أَنْظِمَتُهُ، لأَنَّنَا نَكُونُ أَخَذْنَا النِظَام جامِداً لا رُوحَ فِيهِ، بَلْ لا بُدَّ مِنْ أَنْ نَأْخُذَ الإِسْلامَ كامِلاً بعَقِيدَتِهِ وأَنْظِمَتِهِ، وأَنْ نَحْمِلَ قِيَادَتَهُ الفِكْرِيَّةَ حِينَ نَحْمِلُ دَعْوَتَهُ. فسَبِيلُ نَهْضَتِنَا هُوَ سَبِيلٌ واحِدٌ، وهُوَ أَنْ نَسْتَأْنِفَ حَيَاةً إِسْلامِيَّةً. ولا سَبِيلَ إِلى اسْتِئْنَافِ حَيَاةٍ إِسْلامِيَّةٍ إِلَّا بالدَوْلَةِ الإِسْلامِيَّةِ، ولا سَبِيلَ إِلى ذَلِكَ إِلَّا إِذَا أَخَذْنَا الإِسْلامَ كامِلاً: أَخَذْنَاهُ عَقِيدَةً تَحُلُّ العُقْدَةَ الكُبْرى، وتَتَرَكَّزُ عَلَيْهَا وِجْهَةُ النَظَرِ في الحَيَاةِ، وأَنْظِمَةً تَنْبَثِقُ عَنْ هَذِهِ العَقِيدَةِ، أَسَاسُهَا كتابُ اللهِ وسُنَّةُ رَسُولِهِ، وثَرْوَتُهَا الثَقَافِيَّةُ هِيَ الثَقَافَةُ الإِسْلامِيَّةُ بِمَا فِيهَا، مِنْ فِقْهٍ، وحَدِيثٍ، وتَفْسِيرٍ، ولُغَةٍ، وغَيْرِها، ولا سَبِيلَ إِلى ذَلِكَ إِلَّا بِحَمْلِ القِيَادَةِ الفِكْرِيَّةِ الإِسْلامِيَّةِ حَمْلاً كامِلاً بالدَعْوَةِ إِلى الإِسْلامِ، وبإِيجَادِ الإِسْلامِ كامِلاً في كُلِّ مكَانٍ، حَتَّى إِذَا اِنْتَقَلَ حَمْلُ القِيَادَةِ الفِكْرِيَّةِ إِلى الأُمَّةِ بِمَجْمُوعِهَا وإِلى الدَوْلَةِ الإِسْلامِيَّةِ، قُمْنَا بِحَمْلِ القِيَادَةِ الفِكْرِيَّةِ إِلى العَالَمِ. هَذَا هُوَ السَبِيلُ الوَحيدُ لِلْنَهْضَةِ: حَمْلُ القِيَادَةِ الفِكْرِيَّةِ الإِسْلامِيَّةِ للمُسْلِمِينِ لاسْتِئْنَافِ الحَيَاةِ الإِسْلامِيَّةِ، ثُمَّ حَمْلُهَا للنَاسِ كافَّةً عَنْ طَرِيقِ الدَوْلَةِ الإِسْلامِيَّةِ".

وَنَقُولُ رَاجِينَ مِنَ اللهِ عَفْوَهُ وَمَغْفِرَتَهُ وَرِضْوَانَهُ وَجَنَّتَهُ: بَعدَ أنْ أجَابَ الشَّيخُ تَقِيُّ الدِّينِ فِي مَعرِضِ بَحثِهِ لِلقِيَادَةِ الفِكرِيَّةِ الإِسلامِيَّةِ عَنْ مَسألةٍ فِي غَايَةِ الأهَمِيَّةِ وَهِيَ: هَلْ طَبَّقَ المُسلِمُونَ الإِسلامَ, أمْ أنَّهُمْ كَانُوا يَعتَنِقُونَ عَقِيدَتَهُ وَيُطَبِّقُونَ غَيرَهُ مِنَ الأنظِمَةِ وَالأحكَامِ؟! بَعدَ أنْ أجَابَ عَنْ هَذَا السُّؤَالِ إِجَابَةً مُستَفِيضَةً استَغرَقَتْ عَشْرَ حَلْقَاتٍ. هَا هُوَ يُقَرِّرُ حَقِيقَةً ثَابِتَةً مِنْ حَقَائِقِ الإِسلامِ قَرَّرَهَا مِنْ قَبلُ رَسُولُ اللهِ rألا وَهِيَ: «أنَّ آخِرَ هَذِهِ الأُمَّةِ لا يَصلُحُ إِلَّا بِمَا صَلُحَ بِهِ أوَّلُهَا». وَقَد صَلُحَ أوَّلُهَا بِنِظَامِ الإِسلامِ الَّذِي تُطَبِّقُهُ دَولَةُ الإِسلامِ, وَأنَّهُ لا سَبِيلَ إِلَى استِئنَافِ الحَيَاةِ الإِسلامِيَّةِ إِلَّا بِالدَّولَةِ الإِسلامِيَّةِ, وَيُمكِنُ إِجْمَالُ الأفكَارِ الوَارِدَةِ فِي هَذِهِ الفَقْرَةِ بِالنُّقَاطِ الآتِيَةِ:

1) لا بُدَّ مِنْ تَغْيِيرِ النِظَامِ الرَّأسْمَالِيِّ, ولا بُدَّ مِنْ قَلْعِهِ مِنْ جُذُورِهِ, وَتَوضِيحُ ذَلِكَ كَالآتِي:

انْتَهَتِ الحَرْبُ العالمِيَّةُ الأُولى بانْتِصَارِ الحُلَفَاءِ.
أَعْلَنَ اللوردُ اللنبي قَائِدُ الحَمْلَةِ حِينَ احتَلَّ بَيْتَ المَقْدِسِ قَائِلاً: "الآنَ انْتَهَتِ الحُرُوبُ الصَلِيبيَّةُ".
مُنْذُ ذَلِكَ الحِينِ والكافِرُ المُسْتَعْمِرُ يُطَبِّقُ عَلَيْنَا نِظَامَهُ الرَأْسْمَاليَّ في جَمِيعِ شُؤُونِ الحَياةِ، حَتَّى يَجْعَلَ الانْتِصارَ الَّذِي أَحْرَزَهُ أَبَدِيّاً.
لا بُدَّ مِنْ تَغْيِيرِ النِظَامِ الرَّأسْمَالِيِّ الفَاسِدِ الَّذِي بِسَبِبِهِ يَتَمَكَّنُ الاستعمارُ مِنْ بِلادِنَا
لا بُدَّ مِنْ قَلْعِ النِّظَامِ الرَّأسمَالِيِّ مِنْ جُذُورِهِ بِأَكْمَلِهِ جُمْلَةً وتَفْصِيلاً حَتَّى نَسْتَطِيعَ أَنْ نَسْتَأْنِفَ الحَيَاةً الإِسْلامِيَّةً.
مِنْ سَطْحِيَّةِ التَفْكِيرِ أَنْ نَضَعَ بَدَلَ نِظَامِنَا أَيَّ نِظَامٍ.
مِنْ ضَحَالَةِ الفِكْرِ أَنْ نَظُنَّ أَنَّ الأُمَّةَ إِذَا طَبَّقَتِ النِظَامَ وَحْدَهُ دُونَ عَقِيدَةٍ يُنْقِذُهَا.

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2) كيفية تطبيق مبدأ الإسلام على الأمة التي تعتنق عقيدته, وعلى الشعوب التي لا تعتنقها:

لا بُدَّ أَنْ تَعْتَنِقَ الأُمَّةُ العَقِيدَةَ أَوَّلاً، ثُمَّ تُطَبِّقَ النِظَامَ المُنْبَثِقَ عَنْ هَذِهِ العَقِيدَةِ، وحِينَئِذ يَكُونُ تَطْبِيقُ النِظَامِ واعْتِنَاقُ العَقِيدَةِ مُنْقِذاً.
هَذَا بِالنِسْبَةِ للأُمَّةِ الَّتِي تتَكَوَّنُ عَلَى مَبْدَأٍ، وتَقُومُ دَوْلَتُهَا عَلَى هَذَا الأَسَاسِ.
أَمَّا بالنِسْبَةِ لغَيْرِهَا مِنَ الشُعوبِ والأُمَمِ فلا ضَرُورَةَ لأَنْ تَعْتَنِقَ تِلْكَ الشُعوبُ والأُمَمُ المَبْدَأَ حَتَّى يُطَبَّقَ عَلَيْها.
الأُمَّةُ الَّتِي تَعْتَنِقُ المَبْدَأَ وتَحْمِلُهُ، تُطَبِّقُهُ عَلَى أَيِّ شَعْبٍ أَوْ أُمَّةٍ، ولَوْ لَمْ تَعْتَنِقِ المَبْدَأَ، لأَنَّهُ يُنْهِضُهَا أَيْضَاً، ويَجْذِبُهَا لاعْتِنَاقِهِ.
لَيْسَ اعْتِنَاقُ المَبْدَأِ شَرْطاً فِيمَنْ يُطَبَّقُ عَلَيْهِمْ، بَلِ اعْتِنَاقُ المَبْدَأِ شَرْطٌ أَسَاسِيٌّ فِيمَنْ يُطَبِّقُهُ.

3) لا بُدَّ مِنْ أخْذِ الإِسْلامِ كامِلاً بعَقِيدَتِهِ وأَنْظِمَتِهِ، وأَنْ يُحْمَلَ قِيَادَةً فِكْرِيَّةً لِلعَالَمِ:

مِنَ الخَطَرِ أَنْ نَأْخُذَ القَوْمِيَّةَ والنِظَامَ الاشْتِرَاكِيَّ مُنْفَصِلاً عَنْ فِكْرَتِهِ لأَنَّهُ لا يُؤْخَذُ مُنْفَصِلاً عَنْ فِكْرَتِهِ المَادِّيَّةِ، لأَنَّهُ لا يُنْتِجُ ولا يُؤَثِّرُ.
لا يُؤْخَذُ مُتَّصِلاً بِفِكْرَتِهِ المَادِّيَّةِ، لأَنَّهَا فِكْرَةٌ سَلْبِيَّةٌ تَتَناقضُ مَعَ فِطْرَة الإِنْسَانِ، وتَقْتَضِي أَنْ تَتْرُكَ الأُمَّةُ الإِسْلامِيَّةُ عَقِيدَةَ الإِسْلامِ.
لا يَجُوزُ أَنْ نَأْخُذَ الاشْتِرَاكِيَّةَ ونَحْتَفِظَ بالنَاحِيَةِ الرُوحِيَّةِ مِنَ الإِسْلامِ، لأَنَّنَا لا نَكُونَ أَخَذْنَا لا الإِسْلامَ ولا الاشْتِرَاكِيَّةَ، لِتَنَاقُضِهِمَا، ونَقْصِ المَأْخُوذِ مِنْهَا.
لا يَجُوزُ أَنْ نَأْخُذَ نِظَامَ الإِسْلامِ ونَتْرُكَ عَقِيدَتَهُ المُنْبَثِقَةَ عَنْهَا أَنْظِمَتُهُ، لأَنَّنَا نَكُونُ أَخَذْنَا النِظَام جامِداً لا رُوحَ فِيهِ.
لا بُدَّ مِنْ أَنْ نَأْخُذَ الإِسْلامَ كامِلاً بعَقِيدَتِهِ وأَنْظِمَتِهِ، وأَنْ نَحْمِلَ قِيَادَتَهُ الفِكْرِيَّةَ حِينَ نَحْمِلُ دَعْوَتَهُ.

4) سبيل نهضة الأمة الإسلامية:

سَبِيلُ نَهْضَتِنَا هُوَ سَبِيلٌ واحِدٌ، وهُوَ أَنْ نَسْتَأْنِفَ حَيَاةً إِسْلامِيَّةً.
لا سَبِيلَ إِلى اسْتِئْنَافِ حَيَاةٍ إِسْلامِيَّةٍ إِلَّا بالدَوْلَةِ الإِسْلامِيَّةِ, ولا سَبِيلَ إِلى ذَلِكَ إِلَّا إِذَا أَخَذْنَا الإِسْلامَ كامِلاً.
أَخذُ الإسلام كاملا يكون بأخذ عَقِيدَةً تَحُلُّ العُقْدَةَ الكُبْرى، وتَتَرَكَّزُ عَلَيْهَا وِجْهَةُ النَظَرِ في الحَيَاةِ، وأَنْظِمَةً تَنْبَثِقُ عَنْ هَذِهِ العَقِيدَةِ، أَسَاسُهَا كتابُ اللهِ وسُنَّةُ رَسُولِهِ.
الثَّرْوَةُ الثَّقَافِيَّةُ لِعَقِيدَةِ الإِسلامِ هِيَ الثَقَافَةُ الإِسْلامِيَّةُ بِمَا فِيهَا، مِنْ فِقْهٍ، وحَدِيثٍ، وتَفْسِيرٍ، ولُغَةٍ، وغَيْرِها.
لا سَبِيلَ إِلَى تِلْكَ النَّهضَةِ إِلَّا بِحَمْلِ القِيَادَةِ الفِكْرِيَّةِ الإِسْلامِيَّةِ حَمْلاً كامِلاً بالدَعْوَةِ إِلى الإِسْلامِ.
لا سَبِيلَ إِلَى تِلْكَ النَّهضَةِ إِلَّا بإِيجَادِ الإِسْلامِ كامِلاً في كُلِّ مكَانٍ، حَتَّى إِذَا اِنْتَقَلَ حَمْلُ القِيَادَةِ الفِكْرِيَّةِ إِلى الأُمَّةِ بِمَجْمُوعِهَا وإِلى الدَوْلَةِ الإِسْلامِيَّةِ، قُمْنَا بِحَمْلِ القِيَادَةِ الفِكْرِيَّةِ إِلى العَالَمِ.
هَذَا هُوَ السَبِيلُ الوَحيدُ لِلْنَهْضَةِ: حَمْلُ القِيَادَةِ الفِكْرِيَّةِ الإِسْلامِيَّةِ للمُسْلِمِينِ لاسْتِئْنَافِ الحَيَاةِ الإِسْلامِيَّةِ، ثُمَّ حَمْلُهَا للنَاسِ كافَّةً عَنْ طَرِيقِ الدَوْلَةِ الإِسْلامِيَّةِ.

بَقِيَ أنْ نَقُول: بِهَذِهِ الحَلْقَةِ السَّابِعَةِ وَالسِّتينَ نَكُونُ قَد أنهَينَا مَوضُوعَ القِيَادَةِ الفِكرِيَّةِ فِي الإِسلامِ, وَقَد استَغرَقَ هَذَا البَحْثُ ثَمَانِيَةً وَثَلاثِينَ حَلْقَةً, نَأمَلُ أنْ نَكُونَ خِلالَهَا قَدْ أوصَلْنَا الفِكْرَةَ التِي أرَادَ الشَّيخُ تَقِيُّ الدِّينِ النَّبهَانِيُّ إِيصَالَهَا إِلَيكُمْ؛ لِيَكُونَ كِتَابِي بِحَقٍّ اسْماً عَلَى مُسَمَّىً كَمَا سَمَّيتُهُ: "بُلُوغُ المَرَامْ مِنْ كِتَابِ نِظَامِ الإِسلامْ".

أيها المؤمنون:

نَكتَفي بِهذا القَدْرِ في هَذِه الحَلْقة, وَلِلحَدِيثِ بَقِيَّةٌ, مَوعِدُنَا مَعَكُمْ في الحَلْقةِ القادِمَةِ إنْ شَاءَ اللهُ تَعَالَى, فَإِلَى ذَلِكَ الحِينِ وَإِلَى أَنْ نَلْقَاكُمْ وَدَائِماً, نَترُكُكُم في عنايةِ اللهِ وحفظِهِ وأمنِهِ, سَائِلِينَ الْمَولَى تَبَارَكَ وَتَعَالَى أَن يُعزَّنا بِالإسلام, وَأنْ يُعزَّ الإسلام بِنَا, وَأن يُكرِمَنا بِنَصرِه, وَأن يُقِرَّ أعيُننَا بِقيَامِ دَولَةِ الخِلافَةِ الرَّاشِدَةِ الثَّانِيَةِ عَلَىْ مِنْهَاْجِ النُّبُوَّةِ في القَريبِ العَاجِلِ, وَأَن يَجعَلَنا مِن جُنُودِهَا وَشُهُودِهَا وَشُهَدَائِها, إنهُ وَليُّ ذلكَ وَالقَادِرُ عَلَيهِ. نَشكُرُكُم, وَالسَّلامُ عَليكُم وَرَحمَةُ اللهِ وَبَركَاتُه.

Reflections on the book: "Elements of the Islamic Psyche"

Prepared by Professor Muhammad Ahmad Al-Nadi

Episode Fifteen

Praise be to God, Lord of the Worlds, and prayers and peace be upon the Imam of the pious, the Master of the Messengers, sent as a mercy to the worlds, our master Muhammad and all his family and companions. Make us with them, and gather us in their company, by your mercy, O Most Merciful of the merciful.

Dear listeners, listeners of the Media Office Radio of Hizb ut-Tahrir:

Peace, mercy, and blessings of God be upon you. In this episode, we continue our reflections on the book: "Elements of the Islamic Psyche." In order to build the Islamic personality, with attention to the Islamic mentality and the Islamic psyche, we say, with God's help:

O Muslims:

We said in the last episode: It is also Sunnah for a Muslim to supplicate for his brother behind his back, just as it is Sunnah for him to ask his brother to supplicate for him. It is Sunnah for him to visit him, sit with him, keep in touch with him, and share with him for the sake of God after loving him. It is recommended for a Muslim to meet his brother with what he likes to please him with that. We add in this episode and say: It is recommended for a Muslim to give gifts to his brother, according to the hadith of Abu Hurairah, which was reported by Bukhari in Al-Adab Al-Mufrad, Abu Ya'la in his Musnad, Al-Nasa'i in Al-Kuna, and Ibn Abd Al-Barr in Al-Tamhid. Al-Iraqi said: The chain of narrators is good, and Ibn Hajar said in Al-Talkhis Al-Habir: Its chain of narrators is good, he said: The Messenger of God, may God bless him and grant him peace, said: "Exchange gifts, you will love one another."

It is also recommended for him to accept his gift and reward him for it, according to the hadith of Aisha in Bukhari, who said: "The Messenger of God, may God bless him and grant him peace, used to accept gifts and reward for them."

And the hadith of Ibn Umar in Ahmad, Abu Dawood, and Al-Nasa'i, who said: The Messenger of God, may God bless him and grant him peace, said: "Whoever seeks refuge in God, grant him refuge, and whoever asks you in the name of God, give him, and whoever seeks protection in God, protect him, and whoever does you a favor, reward him, and if you do not find anything, then supplicate for him until you know that you have rewarded him."

This is between brothers, and it has nothing to do with the gifts of the subjects to the rulers, as they are like bribery, which is forbidden. And one of the rewards is to say: May God reward you with good.

Al-Tirmidhi narrated from Usama bin Zaid, may God be pleased with them both, and said it is good and authentic, he said: The Messenger of God, may God bless him and grant him peace, said: "Whoever has a favor done to him and says to the one who did it: "May God reward you with good," then he has exaggerated in the praise." And praise is gratitude, i.e., reward, especially from someone who finds nothing else, as Ibn Hibban narrated in his Sahih from Jabir bin Abdullah, who said: I heard the Prophet, may God bless him and grant him peace, say: "Whoever is given a favor and does not find anything better than praise for it, then he has thanked him, and whoever conceals it has disbelieved, and whoever adorns himself with falsehood is like one who wears two garments of falsehood." And with a good chain of narrators, Al-Tirmidhi narrated from Jabir bin Abdullah, who said: The Messenger of God, may God bless him and grant him peace, said: "Whoever is given a gift and finds something to repay it with, let him repay it, and if he does not find anything, let him praise it, for whoever praises it has thanked him, and whoever conceals it has disbelieved, and whoever adorns himself with what he has not been given is like one who wears two garments of falsehood." And disbelieving in the gift means concealing and covering it up.

With an authentic chain of narrators, Abu Dawood and Al-Nasa'i narrated from Anas, who said: "The Muhajirun said, "O Messenger of God, the Ansar have taken all the reward, we have not seen a people who are better at giving a lot, nor better at consoling in a little than them, and they have spared us the burden," he said: "Do you not praise them for it and supplicate for them?" They said: "Yes," he said: "That is for that."

A Muslim should be grateful for the little as he is grateful for the much, and be grateful to the people who do him good, as Abdullah bin Ahmad narrated in his additions with a good chain of narrators from Al-Nu'man bin Bashir, who said: The Messenger of God, may God bless him and grant him peace, said: "Whoever is not grateful for the little, is not grateful for the much, and whoever is not grateful to the people, is not grateful to God, and talking about God's blessings is gratitude, and leaving it is disbelief, and the group is mercy, and division is torment."

It is Sunnah to intercede for one's brother for a benefit of righteousness or to facilitate a difficulty, as Al-Bukhari narrated from Abu Musa, who said: "The Prophet, may God bless him and grant him peace, was sitting when a man came asking, or seeking a need, he turned his face to us and said, "Intercede, so that you may be rewarded, and God will decree on the tongue of His Prophet what He wills."

And as Muslim narrated from Ibn Umar from the Prophet, may God bless him and grant him peace, who said: "Whoever is a connection for his Muslim brother to a person of authority for a benefit of righteousness or to facilitate a difficulty, will be helped to cross the Path on the day when feet slip."

It is also recommended for a Muslim to defend the honor of his brother behind his back, as Al-Tirmidhi narrated and said this is a good hadith from Abu Al-Darda' from the Prophet, may God bless him and grant him peace, who said: "Whoever defends the honor of his brother, God will ward off the fire from his face on the Day of Resurrection." This hadith of Abu Al-Darda' was narrated by Ahmad, and he said its chain of narrators is good, and Al-Haythami said the same.

And what Ishaq bin Rahwayh narrated from Asma bint Yazid, who said: I heard the Messenger of God, may God bless him and grant him peace, say: "Whoever defends the honor of his brother behind his back, it is a right upon God to free him from the Fire."

Al-Quda'i narrated in Musnad al-Shihab from Anas, who said: The Messenger of God, may God bless him and grant him peace, said: "Whoever supports his brother behind his back, God will support him in this world and the hereafter." Al-Quda'i also narrated it from Imran bin Hussein with the addition: "And he is able to support him." And as Abu Dawood and Al-Bukhari narrated in Al-Adab Al-Mufrad, and Al-Zain Al-Iraqi said: Its chain of narrators is good from Abu Hurairah that the Messenger of God, may God bless him and grant him peace, said: "The believer is the mirror of the believer, and the believer is the brother of the believer, from wherever he meets him, he protects him from his loss and surrounds him from behind."

O Muslims:

You have learned from the noble Prophetic hadiths mentioned in this episode and the previous episode that it is Sunnah for whoever loves a brother for the sake of God to inform him and let him know that he loves him. It is also Sunnah for a Muslim to supplicate for his brother behind his back. It is also Sunnah for him to ask his brother to supplicate for him. It is Sunnah for him to visit him, sit with him, keep in touch with him, and share with him for the sake of God after loving him. It is recommended for a Muslim to meet his brother with what he likes to please him with that. It is recommended for a Muslim to give gifts to his brother. It is also recommended for him to accept his gift and reward him for it.

A Muslim should be grateful to the people who do him good. It is Sunnah to intercede for one's brother for a benefit of righteousness or to facilitate a difficulty. It is also recommended for him to defend the honor of his brother behind his back. So why don't we adhere to these Sharia rulings and all the rulings of Islam, so that we may be as our Lord loves and is pleased with, so that He may change what is within us, improve our conditions, and we may win the best of this world and the hereafter?!

Dear listeners: Listeners of the Media Office Radio of Hizb ut-Tahrir:

We will suffice with this amount in this episode, with the understanding that we will complete our reflections in the coming episodes, God willing. Until that time and until we meet you, we leave you in God's care, protection, and security. We thank you for your kind listening, and peace, mercy, and blessings of God be upon you.