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Reflections on the Book: "From the Components of the Islamic Psyche" - Episode Eleven
Reflections on the Book: "From the Components of the Islamic Psyche" - Episode Eleven

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 upon all his family and companions, and make us with them, and gather us in their company by Your mercy, O Most Merciful of the merciful.

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November 10, 2025

Reflections on the Book: "From the Components of the Islamic Psyche" - Episode Eleven

Reflections on the Book: "From the Components of the Islamic Psyche"

Episode Eleven

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 upon all his family and companions, and 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. After that: In this episode, we continue our reflections on the book: "From the Components of the Islamic Psyche." In order to build the Islamic personality, with attention to the Islamic mentality and the Islamic psyche, we say, and with God is success:

God Almighty said in the firm verses of His Book, and He is the best of speakers: {Say, [O Muhammad], "If you should love Allah , then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful."}. (Al Imran 31)

Al-Azhari said: "The servant's love for God and His Messenger means his obedience to them, and following their command." Al-Baydawi said: "Love is the desire for obedience." Ibn Arafa said: "Love, according to the Arabs, is the desire for something with intention." Al-Zajjaj said: "And a person's love for God and His Messenger is his obedience to them, and his satisfaction with what God Almighty has commanded and what the Messenger of God, may God bless him and grant him peace, has brought." May God have mercy on the poet where he said:

You disobey God and you claim to love Him                This is an absurd and heinous analogy

If your love were true, you would have obeyed Him               Indeed, the lover is obedient to the one he loves

And God Almighty's love for the servant means forgiveness, contentment, and reward. Al-Baydawi said: "God loves you: He forgives you, meaning He is pleased with you." Al-Azhari said: "And God's love for the servants is His bestowal upon them with forgiveness." God Almighty said: {Indeed, Allah does not love the disbelievers}. (Al Imran 32) Meaning He does not forgive them. Sufyan bin Uyayna said: "God loves you" means He brings you closer, and love is closeness, and God does not love the disbelievers, He does not bring the disbelievers closer." Al-Baghawi said: "And God's love for the believers is His praise for them, His reward for them, and His forgiveness for them." Al-Zajjaj said: "And love from God for His creation is His forgiveness for them, and His bestowal upon them with His mercy, forgiveness, and good praise for them."

O Muslims:

What concerns us here is the servant's love for God and His Messenger. This love with the mentioned meaning is an obligation, as love is an inclination from the inclinations that make up the human psyche. These inclinations may be innate or instinctive, and have no relation to any concept, such as a person's inclination to possess, love of survival, love of justice, and love of family and children..., and they may be motives linked to concepts, and these concepts are what determine the type of inclination. The Native Americans did not love the immigrants to them from the Europeans, while the Ansar loved those who emigrated to them, and the love of God and His Messenger is the type that God Almighty linked to a legal concept that made it an obligation, and the evidence for that from the Book:

His saying: {And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah}. (Al-Baqarah 165) And the meaning is that those who believe are stronger in love for God than the love of the polytheists for the equals.

And His saying: {Say, [O Muhammad], "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are content are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people."}. (At-Tawbah 24)

As for the evidence from the Sunnah, O Muslims:

There are many, we mention some of them: On the authority of Anas, may God be pleased with him, "that a man asked the Prophet, may God bless him and grant him peace, about the Hour, and he said: When is the Hour? He said: What have you prepared for it? He said: Nothing, except that I love God and His Messenger, so he said: You are with whom you love. Anas said: We were not as happy with anything as we were with the Prophet's saying, may God bless him and grant him peace: "You are with whom you love." Anas said: I love the Prophet, may God bless him and grant him peace, and Abu Bakr and Umar, and I hope that I will be with them because of my love for them, even if I do not do as they do."

And from it: On the authority of Anas, that the Prophet, may God bless him and grant him peace, said: "There are three qualities whoever has them will find the sweetness of faith: That God and His Messenger are more beloved to him than anyone else, and that he loves a person only for the sake of God, and that he hates to return to disbelief as he hates to be thrown into the fire." And from it: On the authority of Anas, he said: The Messenger of God, may God bless him and grant him peace, said: "A servant does not believe until I am more beloved to him than his family, his wealth, and all people."

And from it also: On the authority of Anas, may God be pleased with him, who said: "When the day of Uhud came, the people were defeated from the Prophet, may God bless him and grant him peace, and Abu Talha was in front of the Prophet, may God bless him and grant him peace, shielding him with his shield, and Abu Talha was a strong archer, breaking two or three bows that day, and a man would pass by, with a quiver of arrows, and he would say: Spread them out for Abu Talha. The Prophet, may God bless him and grant him peace, looked out at the people, and Abu Talha said: O Prophet of God, may my father and mother be sacrificed for you, do not look out, a arrow from the people's arrows will hit you, my neck is before your neck!".

And from it as well: On the authority of Qais, who said: "I saw Talha's hand paralyzed, he protected the Prophet, may God bless him and grant him peace, with it on the day of Uhud."

The companions of the Messenger of God, may God bless him and grant him peace, were keen to apply this duty, which is the love of God and His Messenger, and they were competing to attain this honor, hoping to be among those whom God and His Messenger love.

Imitate them if you are not like them       For imitation of the noble is success

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

We suffice with this amount in this episode, provided that we complete our reflections in the upcoming episodes, God Almighty willing, so 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.

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Reflections on the book: "Elements of the Islamic Psyche" - Episode Fifteen
November 14, 2025

Reflections on the book: "Elements of the Islamic Psyche" - Episode Fifteen

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. 

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Know, O Muslims! - Episode 15
November 14, 2025

Know, O Muslims! - Episode 15

Know, O Muslims!

Episode 15

Among the assisting bodies of the Khilafah state are the ministers whom the Caliph appoints to assist him in bearing the burdens of the Khilafah and fulfilling its responsibilities. The multitude of the Khilafah's burdens, especially as the Khilafah state grows and expands, makes it difficult for the Caliph to bear them alone, so he needs someone to help him bear them to fulfill its responsibilities. However, it is not correct to call them ministers without restriction, so that the meaning of the minister in Islam, which is in the sense of an assistant, is not confused with the meaning of the minister in the current man-made systems based on democratic, capitalist, secular, or other systems that we witness in the present era.

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