بلوغ المرام من كتاب نظام الإسلام

(ح83) نظام الإسلام

الحَمْدُ للهِ ذِي الطَّولِ وَالإِنْعَامْ, 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 الثَّالِثَةِ وَالثَّمَانِينَ, وَعُنوَانُهَا: "نظام الإسلام". نَتَأمَّلُ فِيهَا مَا جَاءَ فِي الصَّفحَةِ السَّبعِينَ مِنْ كِتَابِ "نظامُ الإسلام" لِلعَالِمِ وَالمُفَكِّرِ السِّيَاسِيِّ الشَّيخِ تَقِيِّ الدِّينِ النَّبهَانِيِّ.

يَقُولُ رَحِمَهُ اللهُ: "الإِسْلامُ هُوَ الدِينُ الَّذِي أَنْزَلَهُ اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ rلتنظيمِ عَلاقَةِ الإِنْسَانِ بخَالِقِهِ، وبِنَفْسِهِ، وبغَيْرِهِ مِنْ بَنِي الإِنْسَانِ. وعَلاقَةُ الإِنْسَانِ بخَالِقِهِ تَشْمُلُ العَقَائِدَ والعِبَادَاتِ، وعَلاقَتُهُ بِنَفْسِهِ تَشْمُلُ الأَخْلاقَ والمَطْعُومَاتِ والمَلْبُوسَاتِ، وعَلاقَتُهُ بغَيْرِهِ مِنْ بَني الإِنْسَانِ تَشْمُلُ المُعَامَلاتِ والعُقُوبَاتِ. فالإِسْلامُ مَبْدَأٌ لِشُؤُونِ الحَيَاةِ جَمِيعاً ولَيْسَ دِيناً لاهُوتِيّاً، ولا يَتَّصِلُ بالكَهَنُوتِيَّةِ بِسَبَبٍ. وإِنَّهُ لَيَقْضِي عَلَى الأُوتُوقْرَاطِيَّةِ الدِينِيَّةِ (الاسْتِبْدَادِ الدِينيِّ) فلا يُوجَدُ في الإِسْلامِ جَمَاعَةٌ تُسَمَّى رِجَالَ الدِينِ، وجَمَاعَةٌ تُسَمَّى رِجَالَ الدُنْيَا، بَلْ جَمِيعُ مَنْ يَعْتَنِقُونَ الإِسْلامَ يُسَمَّوْنَ مُسْلِمِينَ، وكُلُّهُمْ أَمَامَ الدِينِ سَوَاءٌ. فلا يُوجَدُ فِيهِ رِجَالٌ رُوحِيُّونَ، ورِجَالٌ زَمَنِيُّونَ. والنَاحِيَةُ الرُوحِيَّةُ فِيهِ هِيَ كَوْنُ الأَشْيَاءِ مَخْلُوقَةً لخَالِقٍ، ومُدَبَّرَةً بأَمْرِ هَذَا الخَالِقِ. لأَنَّ النَظْرَةَ العَمِيقَةَ للكَوْنِ والإِنْسَانِ والحَيَاةِ، ومَا حَوْلَهَا وما يَتَعَلَّقُ بِهَا، والاسْتِدْلالَ بذَلِكَ يُرِي الإِنْسَانَ النَقْصَ والعَجْزَ والاحْتِيَاجَ المُشَاهَدَ المَلْمُوسَ في هَذِهِ الأَشْيَاءِ جَمِيعِهَا، مِمَّا يَدُلُّ دَلالَةً قَطْعِيَّةً عَلَى أَنَّها مَخْلُوقَةٌ لخَالِقٍ، ومُدَبَّرَةٌ بأَمْرِهِ، وأَنَّ الإِنْسَانَ وهُوَ سَائِرٌ في الحَيَاةِ لا بُدَّ لَهُ مِنْ نِظَامٍ يُنَظِّمُ غَرَائِزَهُ وحاجاتِهِ العُضْوِيَّةَ. ولا يَتَأَتَّى هَذَا النِظَامُ مِنَ الإِنْسَانِ، لِعَجْزِهِ وعَدَمِ إِحَاطَتِهِ، ولأَنَّ فَهْمَهُ لِهَذَا التَنْظِيمِ عُرْضَةٌ لِلتَّفَاوُتِ والاخْتِلافِ والتَنَاقُضِ مِمَّا يُنْتِجُ النِظَامَ المتُنَاقِضَ المُؤَدِّيَ إِلَى شَقَاءِ الإِنْسَانِ, ولذَلِكَ كَانَ حَتْمَاً أَنْ يَكَوْنَ النِظَامُ مِنَ اللهِ تَعَالى".

وَنَقُولُ رَاجِينَ مِنَ اللهِ عَفْوَهُ وَمَغْفِرَتَهُ وَرِضْوَانَهُ وَجَنَّتَهُ: يُعَرِّفُ الشَّيخُ تَقِيُّ الدِّينِ النَّبهَانِيُّ الإِسلامَ بِأنَّهُ: الدِينُ الَّذِي أَنْزَلَهُ اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ e لتنظيمِ عَلاقَةِ الإِنْسَانِ بخَالِقِهِ، وبِنَفْسِهِ، وبغَيْرِهِ مِنْ بَنِي الإِنْسَانِ, وَيُمكِنُ إِجْمَالُ الأفكَارِ الوَارِدَةِ فِي هَذِهِ الفَقْرَةِ بِالنُّقَاطِ الآتِيَةِ:

1. عَلاقَةُ الإِنْسَانِ بخَالِقِهِ تَشْمُلُ العَقَائِدَ والعِبَادَاتِ، وعَلاقَتُهُ بِنَفْسِهِ تَشْمُلُ الأَخْلاقَ والمَطْعُومَاتِ والمَلْبُوسَاتِ, وعَلاقَتُهُ بغَيْرِهِ مِنْ بَني الإِنْسَانِ تَشْمُلُ المُعَامَلاتِ والعُقُوبَاتِ.

2. الإِسْلامُ مَبْدَأٌ لِشُؤُونِ الحَيَاةِ جَمِيعاً، ولَيْسَ دِيناً لاهُوتِيّاً، ولا يَتَّصِلُ بالكَهَنُوتِيَّةِ بِسَبَبٍ. وإِنَّهُ لَيَقْضِي عَلَى الأُوتُوقْرَاطِيَّةِ الدِينِيَّةِ أي (الاسْتِبْدَادِ الدِينيِّ).

3. لا يُوجَدُ في الإِسْلامِ جَمَاعَةٌ تُسَمَّى رِجَالَ الدِينِ، وجَمَاعَةٌ تُسَمَّى رِجَالَ الدُنْيَا، بَلْ جَمِيعُ مَنْ يَعْتَنِقُونَ الإِسْلامَ يُسَمَّوْنَ مُسْلِمِينَ، وكُلُّهُمْ أَمَامَ الدِينِ سَوَاءٌ.

4. النَاحِيَةُ الرُوحِيَّةُ فِي الإِسلامِ هِيَ كَوْنُ الأَشْيَاءِ مَخْلُوقَةً لخَالِقٍ، ومُدَبَّرَةً بأَمْرِ هَذَا الخَالِقِ.

5. الإِنْسَانُ وهُوَ سَائِرٌ في الحَيَاةِ لا بُدَّ لَهُ مِنْ نِظَامٍ يُنَظِّمُ غَرَائِزَهُ وحاجاتِهِ العُضْوِيَّةَ.

6. لا يَتَأَتَّى هَذَا النِظَامُ مِنَ الإِنْسَانِ, وَلا بُدَّ حَتْماً مِنَ أَنْ يَكَوْنَ مِنَ اللهِ تَعَالَى لِثَلاثَةِ أسبَابٍ:

1) لِعَجْزِ الإِنسَانِ, وعَدَمِ إِحَاطَتِهِ.
2) لأَنَّ فَهْمَ الإِنسَانِ لِهَذَا التَنْظِيمِ عُرْضَةٌ لِلتَّفَاوُتِ والاخْتِلافِ والتَنَاقُضِ.
3) لأَنَّ تَنظِيمَ الإِنسَانِ يُنْتِجُ النِظَامَ المتُنَاقِضَ المُؤَدِّيَ إِلَى شَقَائِهِ.

وَقَبلَ أنْ نُوَدِّعَكُمْ إِخَوَتَنَا الكِرَامَ بَقِيَ أنْ نُوَضِّحَ مَعنَى العِبَارَةِ الآتِيَةِ الوَارِدَةِ فِي الفَقرَةِ السَّابِقَةِ وَهِيَ قَولُهُ: "إنَّ فَهْمَ الإِنسَانِ لِهَذَا التَنْظِيمِ عُرْضَةٌ لِلتَّفَاوُتِ والاخْتِلافِ والتَنَاقُضِ".

لَقَد سُئِلَ أمِيرُنَا الحَالِيُّ, أمِيرُ حِزْبِ التَّحرِيرِ العَالِمُ الجَلِيلُ, وَالمُفَكِّرُ السِّيَاسِيُّ عَطَاءُ بْنُ خَلِيل أبُو الرَّشتَةَ - حَفِظَهُ اللهُ وَأعَزَّهُ وَنَصَرَهُ - هَذَا السُّؤَالَ فَأجَابَ إِجَابَةً شَافِيَةً وَافِيَةً, أقتَبِسُ لَكُمْ مِنهَا مَا يَأتِي: "إنَّ النَّصَّ الذِي تُشِيرُ إِلَيهِ فِي كِتَابِ "نِظَامُ الإِسلام" هو التالي: "وَالدَّلِيلُ أيضاً عَلَى حَاجَةِ النَّاسِ إِلَى الرُّسُلِ هُوَ أنَّ الإِنسَانَ بِحَاجَةٍ إِلَى إِشْباعِ غَرَائِزِه وَحَاجَاتِهِ العُضوِيَّةِ، وَهَذَا الإشبَاعُ إِذَا سَارَ دُونَ نِظَامٍ يُؤَدِّي إِلَى الإشْباعِ الخَطَأِ أو الشَّاذِّ, ويُسَبِّبُ شَقَاءَ الإِنسَانِ، فَلا بُدَّ منْ نِظَامٍ يُنظِّمُ غَرائِزَ الإِنسَانِ وَحَاجَاتِهِ العُضْوِيَّةَ، وَهَذَا النِّظَامُ لا يَأتِي مِنَ الإِنسَانِ، لأَنَّ فَهْمَهُ لِتَنظِيمِ غَرَائِزِ الإِنسَانِ, وَحَاجَاتِهِ العُضْوِيَّةِ عُرْضَةٌ لِلتَّفَاوُتِ, وَالاختِلافِ, وَالتَنَاقُضِ, والتَأَثُّرِ بِالبِيئَةِ الَّتِي يَعِيشُ فِيهَا، فَإِذا تُرِكَ ذَلِكَ لَهُ كَانَ النِّظَامُ عُرْضَةً لِلتَّفَاوُتِ, وَالاختِلافِ, وَالتَّنَاقُضِ, وَأدَّى إِلَى شَقَاءِ الإِنسَانِ فَلا بُدَّ مِنْ أنْ يَكُونَ النِّظَامُ مِنَ اللهِ تعالى".

انتَهَى اقتِبَاسُ الشَّيخِ مِنْ كِتَابِ (نِظَامُ الإِسلامِ). ثُمَّ قَالَ - حَفِظَهُ اللهُ -: وَهُوَ يَتَحَدَّثُ عَنْ فَهْمِ الإِنسَانِ لِتَنظِيمِ الغَرَائِزِ, وَالحَاجَاتِ العُضوِيَّةِ, وَيُبَيِّنُ أنَّ هَذَا الفَهْمَ الإِنسَانِيَّ تَعتَرِيهِ أربَعَةُ أُمُورٍ تُؤَثِّرُ فِي أَحكَامِهِ المُتَعَلِّقَةِ بِتَنظِيمِ الغَرَائِزِ وَالحَاجَاتِ العُضوِيَّةِ, وَتَجعَلُ هَذَا الفَهْمَ غَيرَ مُستَقِيمٍ وَغَيرَ صَحِيحٍ, وَهَذِهِ الأُمُورُ الأربَعَةُ وَإِن كَانَتْ مُتَعَلِّقَةً بِالفَهْمِ إِلَّا أنَّهَا لَيسَتْ شَيئاً وَاحِداً.

وَقَبلَ أنْ أُفَصِّلَهَا فَمِنَ الجَدِيرِ ذِكْرُهُ أنَّ هَذِهِ الأُمُورَ قَدْ تَحدُثُ فِي الفَهْمِ مِنَ الشَّخْصِ الوَاحِدِ، فَيَكُونُ فَهْمُهُ لِتَنظِيمِ الغَرِيزَةِ هَذَا اليَومَ كَذَا، وَفِي اليَومِ التَّالِي كَذَا, وَقَدْ تَحدُثُ فِي الفَهْمِ بَينَ شَخْصٍ وَبَينَ آخَرَ، فَهَذَا يَفُهَمُ تَنظِيمَ الغَرِيزَةِ عَلَى نَحْوٍ مُعَيَّنٍ، وَذَاكَ يَفهَمُهَا عَلَى نَحْوٍ آخَرَ، وَلِذَلِكَ مَا نُفَصِّلُهُ أدْنَاهُ قَد يَكُونُ مِنَ الشَّخْصِ نَفسِهِ فَيَختَلِفُ بِاختِلافِ الأمكِنَةِ وَالأزمِنَةِ، وَقَد يَكُونُ بَينَ شَخْصٍ وَآخَرَ. أَمَّا عَنْ مَعَانِيهَا فَكَمَا يَلِي:

أولا: التفاوت: التَّفَاوُتُ فِي فَهْمِ تَنظِيمِ الغَرَائِزِ يَعنِي أفهَاماً مُتَنَوِّعَةً يَبتَعِدُ أحَدُهُمَا عَنِ الآخَرِ بُعداً شَاسِعاً، وَعَادَةً مَا يَتَخَلَّلُ هَذِهِ الأفهَامَ قُصُورٌ وَعُيُوبٌ نَتِيجَةَ الجَهْلِ وَالاضطِرَابِ، وَعَدَمِ وُجُودِ قَاعِدَةٍ أسَاسِيَّةٍ يُبنَى الفَهْمُ عَلَيهَا، سَوَاءٌ أكَانَ هَذَا التَّفَاوُتُ بَينَ رَأيَينِ لِلشَّخْصِ نَفسِهِ اليَومَ وَغَداً، أمْ كَانَ الرَّأيَانِ لِشَّخصَينِ، فَالتَّفَاوُتُ بَينَهُمَا فِي تَنظِيمِ الغَرَائِزِ هُوَ أنْ يَتَبَاعَدَ الرَّأيَانِ كَثِيراً وَدُونَمَا مِقْيَاسٍ فِكرِيٍّ لأيٍّ مِنهُمَا, بَلْ يُخَالِطُ هَذَا التَّبَاعُدَ جَهْلٌ وَاضطِرَابٌ, وَلِذَلِكَ كَثِيراً مَا يَكُونُ الرَّأيَانِ فِي تَنظِيمِ الغَرِيزَةِ خَطَأ, وَقَلِيلاً مَا يَكُونُ أحَدُهُمَا صَوَاباً, وَلَكِنْ لا يَكُونُ كِلاهُمَا صَوَاباً، وَذَلِكَ لِمَا تَحمِلُهُ كَلِمَةُ تَفَاوُتٍ فِي اللُّغَةِ مِنْ تَبَاعُدٍ شَاسِعٍ بَينَ الرَّأيَينِ مَعَ الجَهْلِ وَالاضطِرَابِ.

ثانيا: الاختلاف: الاختِلافُ فِي فَهْمِ تَنظِيمِ الغَرَائِزِ يَعنِي أفْهَاماً مُتَنَوِّعَةً وَفْقَ مَقَايِيسَ عِندَ هَذَا وَعِندَ ذَاكَ، فَيَرَى الأوَّلُ أنَّ مِلكِيَّةَ المَالِ لَهَا أسبَابٌ, وَهُوَ يَتَّبِعُ هَذِهِ الأسبَابَ، وَأنَّ تَنمِيَةَ المِلْكِيَّةِ لَهَا أسبَابٌ يَأخُذُ بِهَا، وَيَرَى الآخَرُ أسبَاباً غَيرَ الأسبَابِ الَّتِي يَأخُذُ بِهَا الأوَّلُ, وَلِذَلِكَ فَإِنَّ هَذَا الاختِلافَ قَد يَكُونُ فِيهِ الصَّوَابُ وَالخَطأُ, وَذَلِكَ وَفْقَ المِقيَاسِ الَّذِي يُبنَى عَلَيهِ؛ لأنَّهُ مَبنِيٌّ عَلَى مِقيَاسٍ مُعَيَّنٍ، وَتَفكِيرٍ، وَتَخطِيطٍ حَولَ فَهْمِ التَّنظِيمِ ... إلخ. وَهَكَذَا اختِلافُ المَذَاهِبِ وَالمُفَكِّرِينَ فَقَدْ يُصِيبُ بَعضُهُمْ وَيُخطِئُ بَعضُهُمْ وَفْقَ القَاعِدَةِ الفِكرِيَّةِ المُتَّبَعَةِ, وَلِذَلِكَ فَكَثِيراً مَا يَكُونُ أحَدُ الرَّأيَينِ صَوَاباً, وَيُمكِنُ أنْ يَكُونَ لِكُلٍّ مِنَ الرَّأيَينِ وَجْهٌ مِنَ الصِّحَّةِ حَسَبَ مِقيَاسِهِ المُعتَمَدِ كَأصْحَابِ المَذَاهِبِ وَبَعضِ المُفَكِّرِينَ, وَيُمكِنُ أنْ يَكُونَ الرَّأيَانِ المُختَلِفَانِ خَطَأ.

ثالثا: التناقض: وَهُوَ أنْ يَصِلَ التَّبَايُنُ بَينَ النَّاسِ فِي الفَهْمِ وَالحُكْمِ إِلَى حَدِّ التَّنَاقُضِ التَّامِّ مِنْ كُلِّ وَجْهٍ فِي المَسألَةِ الوَاحِدَةِ، فَكَأنَّ أحَدَ القَولَينِ يَهدِمُ القَولَ الآخَرَ. جَاءَ فِي لِسَانِ العَرَبِ: (نَقَضَ): النَّقْضُ: إِفْسَادُ مَا أَبْرَمْتَ مِنْ عَقْدٍ أَو بِنَاءٍ، وَفِي الصِّحَاحِ: النَّقْضُ نَقْضُ البِنَاءِ وَالحَبْلِ وَالعَهْدِ. غَيْرُهُ: النَّقْضُ ضِدُّ الإِبْرام.

وَلِكَي نُوَضِّحَ الفَرقَ بَينَ هَذِهِ الثَّلاثَةِ نَذكُرُ مِثَالاً عَنْ غَرِيزَةِ البَقَاءِ, وَمِنْ مَظَاهِرِهَا التَّمَلُّكُ:

1. الاختلاف: يَكُونُ الاختِلافُ فِي هَذِهِ المَسأَلَةِ كَأنْ يَرَى أحَدُهُمَا أنْ يُنَمِّيَ مُلكَهُ بِشَرِكَةِ العَنَانِ, وَيَرَى الآخَرُ بِالشَّرِكَةِ المُسَاهَمَةِ، أي بِسَبَبٍ مُختَلِفٍ.

2. التفاوت: وَيَكُونُ التَّفَاوُتُ: بِأنْ يَرَى أحَدُهُمَا أنْ يُطْلِقَ المِلْكِيَّةَ بِأَيِّ مِقدَارٍ, وَيَرَى الآخَرُ أنْ يُحَدِّدَهَا بِمِقْدَارٍ ضَئِيلٍ يُبقِيهِ حَيّاً.

3. التناقض: وَيَكُونُ التَّنَاقُضُ: بِأْن يَرَى أحَدُهُمَا جَوَازَ المِلْكِيَّةِ الفَردِيَّةِ, وَيَرَى الآخَرُ إِلغَاءَ المِلْكِيَّةِ الفَردِيَّةِ.

رابعًا: التأثر بالبيئة: وَهَذَا عَامِلٌ رَابِعٌ يُؤَثِّرُ فِي فَهْمِ الإِنسَانِ لِلأُمُورِ لأَنَّ كُلَّ إِنسَانٍ يَنشَأُ فِي بِيئَةٍ مُعَيَّنَةٍ فِيهَا أحكَامٌ سَائِدَةٌ، وَعَقْلُهُ يِتَأثَّرُ دُونَ شَكٍّ بِالبِيئَةِ الَّتِي حَولَهُ سَلباً وَإِيجَاباً، فَقَدْ تُؤَثِّرُ فِيهِ بِيئَتُهُ فَيَستَسِيغُ أُمُوراً لا يَستَسِيغُهَا مَنْ يَعِيشُ فِي بِيئَةٍ أُخرَى، وَقَدْ تُؤَثِّرُ فِيهِ بِيئَتُهُ فَيَمقُتُ بَعْضَ مَا هُوَ سَائِدٌ فِيهَا, وَيَنفِرُ مِنهُ وَلا يَستَسِيغُهُ, فَإِنْ تُرِكَ تَنظِيمُ الغَرَائِزِ لِلإِنسَانِ فَقَدْ تُصبِحُ بِيئَتُهُ مَصْدَراً لِفَهْمِهِ وَلأحكَامِهِ, وَلِهَذَا كَانَ مِنَ الخَطَأ أنْ تُؤخَذَ الأحكَامُ مِنَ الوَاقِعِ, بَلْ يَكُونُ الوَاقِعُ مَوضِعَ العِلاجِ, وَلَيسَ مَصدَرَهُ. فَهَذِهِ الأُمُورُ الأربَعَةُ تَجعَلُ أحكَامَ الإِنسَانِ فِي تَنظِيمِ إِشبَاعِ الغَرَائِزِ وَالحَاجَاتِ العُضوِيَّةِ مُنطَبِعَةً بِهَا فَتَأتِي أحكَامُ الإِنسَانِ مُتُفُاوِتَةً وَمُختَلِفَةً وَمُتَنَاقِضَةً وَمُتَأثِّرَةً بِالبِيئَةِ فِي المَسأَلَةِ الوَاحِدَةِ, وَلِذَلِكَ فَإِنَّ العَقْلَ البَشَرِيَّ غَيرُ قَادِرٍ عَلَى إِيجَادِ تَنظِيمٍ صَحِيحٍ لإِشبَاعِ الغَرَائِزِ وَالحَاجَاتِ العُضوِيَّةِ. أمَّا النِّظَامُ الَّذِي يَأتِي مِنَ اللهِ سُبحَانَهُ, فَهُوَ مِنْ خَالِقِ البَشَرِ, وَهُوَ لَيسَ عُرضَةً لِهَذِهِ الأُمُورِ الأربَعَةِ، فَيَكُونُ هُوَ النِّظَامَ الصَّحِيحَ الَّذِي يَجِبُ السَّيرُ بَحَسَبِهِ. هَذَا هُوَ الحَقُّ (فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ)؟ جَزَى اللهُ أَمِيرَنَا عَطَاءَ بنَ خَليل أبُو الرَّشتَةَ خَيرَ الجَزَاءِ عَلَى هَذِه الإِجَابَةِ المُستَفِيضَةِ, وأعَزَّهُ وَنَصَرَهُ. آمِينَ يَا رَبَّ العَالَمِينَ!!

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 عَلى حُسنِ استِمَاعِكُم, 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.