Hizb ut-Tahrir

Hizb ut-Tahrir (Arabic: ﺣﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ; meaning Party of Liberation) is an an independent Islamist political party. The organization was founded by Taqiuddin al-Nabhani, a religious judge (qadi) of Jerusalem (al-Quds) in 1953. Hizb ut-Tahrir claim to be dedicated to the re-establishment of the Khilafah state, and the removal of what the organization consider to be Imperialistic non-Islamic control of what they consider to be "the Muslim lands usurped by the Kuffar from the Muslims". Hizb'ut Tahrir makes it clear that these lands include "Andalus (Spain)"[1]. According to Hizb ut-Tahrir, these influences include: non-Muslim military capacities, non-Islamic laws and legal concepts; and Muslim trust in non-Islamic thoughts (secularism, western philosophy, and so forth, which they seek to intellectually refute).

Ideology

These goals are to be accomplished by uniting all Muslims in a single pan-Islamic state, the Khilafah, which will be ruled by a Caliph and will have laws, norms and social mores which are determined exclusively by the paradigms of Islam. A three stage plan of action to fulfull these goals has been set forth:

Establish a community of Hizb ut-Tahrir members who work together in the same way as the Companions (Sahaba) of the Islamic Prophet Muhammad. Members should accept the goals and methods of the organization as their own and be ready to work to fulfill these goals.
Build a strong public opinion among the Muslim masses for Khilafah and the other Islamic concepts that will lead to a revival of Islamic thoughts. As they say:The party disseminates its thoughts through discussion with the masses, study circles, lectures, seminars, leaflet distribution, publishing books and magazines and via the Internet. We encourage people to attend our demonstrations, marches and vigils.[2]
Once a strong public opinion is achieved through debate and persuasion, the group hopes to obtain support from Army Generals, leaders and other influential figures to facilitate the bloodless overthrow of the government in a Muslim country. The government would be replaced by one that implements Islam "generally and comprehensively", carrying Islamic thought to people throughout the world.

Hizb ut-Tahrir's position is that it adheres to the Shari'ah (Islamic law) in all aspects of its work. Their draft constution provides for Shariah capital punishments. The Wahabi or Salafi branch of Islam established in Saudi Arabia, and the sect of Usama Bin Laden reserve harsh criticism of hizb ut-Tahrir for not forbidding the smoking of tobacco, allowing shaving the beard thus "immitating homosexuals", wearing western clothes, watching films and television that may display women unvieled, and for questioning Hadith that have been narrated by only one person at any stage in it's chain of narrtion. Jihadist groups have also criticised them for their pointification, rather than action.

Position on violence in the absence of their state

Hizb ut-Tahrir teaches that violence or armed struggle against existing regimes is forbidden by the Shari'ah. After Sep 11th 2001, Hizb ut Tahrir issued a leaflet on Sep 18th 2001 which stated:

"The rules of this Message forbids any aggression against civilian non-combatants. They forbid killing of children, the elderly and non-combatant women even in the battlefield. They forbid the hijacking of civilian aeroplanes carrying innocent civilians and forbid the destruction of homes and offices which contain innocent civilians. All of these actions are types of aggression which Islam forbids and Muslims should not undertake such actions."

On one of their websites they state:

...we do not accept for people or societies to be forced to change by violence and terror. Consequently, Hizb ut-Tahrir does not advocate or engage in violence....It is an Islamic intellectual and political entity that seeks to change people’s thoughts through intelligent discussion and debate. [3]

Dr Abdul-Wahid, of Hizb ut-Tahrir has stated that he would encourage Hizb ut-Tahrir members to report "an imminent act of violence" to the police if necessary:[4] in response to Ehsan Masood:

Ehsan Masood’s piece rightly focused upon the fundamental question of loyalty, one that the government has to consider when considering issues of national security. However, he is wrong about Hizb-ut-Tahrir’s view on reporting terrorism to the police, a matter on which we have been consistent.

If any Muslim citizen possesses information indicating an imminent act of violence, then he has an Islamic duty to prevent this from taking place, even if this means reporting to the police. Masood’s article was the first time I had ever seen a view to the contrary presented in the media, and it was sad that he did not check his facts, and instead made assumptions – a frequent problem when people talk or write about Hizb-ut-Tahrir.

Members of Hizb ut-Tahrir were arrested in Russia in December 2004, where it was claimed that they were in possession of "live grenades, handmade explosive devices, cartridges for pistols and guns" [5] Russia's Federal Security Service (FSB) has long accused Hizb ut-Tahrir of links with separatist fighters and alleged Arab mercenaries combating Russian troops in the breakaway republic of Chechnya. [6]. Hizb ut-tahrir has strongly rejected these accusations, and have claimed that the Russian secret service is known for such fabrications, they went on to say regarding the first time they were accused of being caught with weaponsin "Communiqué from Hizb ut-Tahrir":

"The services of a state that has any self-respect, will seek to correct an erroneous report that it has announced. Will the Russian security service and the media start to correct the report they announced regarding the presence of explosives with the books and leaflets of Hizb ut-Tahrir, especially when they know with certainty which services have planted the explosives with the books and leaflets?" [7]

The Constitution of the Caliphate

Hizb ut-Tahrir intends to establish a Khilafah ("Caliphate")

The head of state under Hizb ut-Tahrir's Draft Constitution is the Khaleef ("Caliph")

Under the section ‘Head of state’ they claim: “The Khaleef is the head of state. He has the general leadership of the state. The citizens of the Khilafah state have the sole right to appoint the Khaleef. He can be appointed by a direct general election ...or through the elected members of the ‘Peoples Assembly’ (Majlis al Ummah).”

Under the section ‘Membership of the Council of the Ummah’ the Draft Constitution provides:

“Any person that holds citizenship of the state, if mature and sane, has the right to be a member of the council of the Ummah, and he has the right to elect the members of the council, whether the person is a man or a woman, a Muslim or non-Muslim”

The Draft Constitution also provides for an elected People's Assembly:

“The members of the Ummah's council are elected and not appointed, for they are representatives of the people in the voicing of opinions”.

In their Draft Constitution, Hizb'ut Tahrir provide that "The Islamic ‘Aqeedah constitutes the foundation of the State. Nothing is permitted to exist in the government’s structure, accountability, or any other aspect connected with the government, that does not take the ‘Aqeedah as its source.". The 'Aquedah is the muslim creed. Therefore, even though the Khaleef may be elected in Hizb'ut Tahrir's Draft Constitution, he may only legislate in accordance with the wishes of the electorate, if it does not contradict the 'Aqueeda of Islam.

Article 7 of its Draft Constitution specifically provides that:

"Those who are guilty of apostasy (murtadd) from Islam are to be executed according to the rule of apostasy, provided they have by themselves renounced Islam." see Apostasy_in_Islam for more details

Status of Non Muslims

In the Hizb'ut Tahrir draft constitution, key political rights are reserved for Muslims. Hizb'ut Tahrir has argued that Muslims have a special responsibility to respect those rights which are afforded to non-Muslims.

In Hizb'ut Tahrir's article "How will non-Muslim minorities be treated in the Caliphate?" the party stresses the charitable and social obligations which Muslims owe to non-Muslims:

Many non-Muslims used to live with Muslims under the banner of Islam for almost thirteen centuries. Throughout those periods non-Muslims used to have the same high standard of living as the Muslims did. They enjoyed equal rights, prosperity, happiness, tranquillity and security. The Jews and Christians used to be called Ahl al-Dhimma, People of the Covenant. The Prophet said, "He who abuses a dhimmi [non-Muslim citizen] then I will be his rival and dispute him on the Day of Judgment." An Islamic classical scholar, Imam Qarafi, says, "It is the responsibility of the Muslims to the People of the Dhimma [non-Muslim citizens] to take care of their weak, fulfilling the needs of the poor, feeding the hungry, providing clothes, addressing them politely and even tolerating their harm even if it was from a neighbour, even though the Muslim may have an upper hand. The Muslims must also advise them sincerely on their affairs and protect them against anyone who tries to hurt them or their family, steal their wealth or violates their rights." [8]

The Caliph

The Caliph himself may only be a Muslim man who is not a slave: There are seven conditions needed in the Khaleefah so that the Khilafah can be contracted to him. They are to be a male, Muslim, free (Hurr) i.e. not a slave, mature (baaligh), sane (‘aaqil), trustworthy (‘adl) and able (qaadir). .

The Caliph can either be directly elected or appointed by the Assembly.

Article 26 provides that "Every mature male and female Muslim, who is sane, has the right to participate in the election of the Khaleefah and in giving him the pledge (ba’iah). Non-Muslims have no right in this regard."

Similarly, if the Caliph is appointed by the Assembly, then non-Muslims representatives will not participate in the election the Caliph. Article 33 of the Draft Constitution makes this point clear.

In either event, article 28 states Nobody can become Khaleefah without being appointed by the Muslims.

The Ummah Assembly

Non Muslims are allowed to be a member of ‘The Ummah Assembly':

“Any person that holds citizenship of the state, if mature and sane, has the right to be a member of the council of the Ummah, and he has the right to elect the members of the Assembly, whether the person is a man or a woman, a Muslim or non-Muslim”

However, article 103 makes it clear that non-Muslims' membership of the Assembly is "confined to their voicing of complaints in respect to unjust acts performed by the rulers or the misapplication of Islam upon them".

Article 21 of the Draft Constitution clearly states: Any party not established on the basis of Islam is prohibited. Hizb ut-Tahrir in the United Kingdom is facing proscription.

Judiciary

Article 69 of the Draft Constitution provides:

All judges must be qualified by being Muslim, mature, free, sane, ‘adl, and a jurist being aware of how to apply rules to incidents. Judges of maHkaamat ul-maDHalim must additionally be qualified with being male and a mujtahid, i.e., a person capable of making ijtihaad.

Constitutional protections for non Muslims

The Draft Constitution also states:

Article 5 All citizens of the Islamic State are entitled to enjoy the divine rights and duties.

Article 6 All citizens of the State shall be treated equally regardless of religion, race, colour or any other matter. The State is forbidden to discriminate among its citizens in all matters, be it ruling or judicial, or caring of affairs.

Article 7

The State implements the aHkaam shar’iyyah on all citizens who hold citizenship of the Islamic State, whether Muslims or not, in the following manner:

a. The aHkaam shar’iyyah is implemented in its entirety, without exception, on all Muslims.

b. Non-Muslims are allowed to follow their own beliefs and worships.'

Accountability and Citizens 'Rights'

In this tract attributed to Hizb ut-Tahrir, entitled 'WHAT IS THE CALIPHATE (or KHILAFAH)?'[9] they say:

ACCOUNTABILITY

- A permanent court called the Makhamat al Mazalim (the court of Unjust acts) is perpetually looking and scrutinising the actions of the rulers of the State, as well as being accessible by the citizens to file cases against the rulers. It has the authority to remove the Khaleef or any ruler, should he violate his contract (bayah) of appointment. The judges are known as the Qadi Madhalim (the judge of unjust acts).

- He can also be accounted by individuals, political groups, scholars, and an elected people’s assembly.

CITIZENS RIGHTS

-The state is obliged to provide basic needs for all citizens who cannot afford: food, clothing and shelter for all Citizens Muslim or non Muslim.

-In addition the state is obliged to provide education for all citizens - male and female.

- The purpose of the Shariah rules is to protect mind, property, beliefs, honour and life for all citizens – the maqasid

- Spying on citizens and torture are absolutely prohibited. The state is not a police state.

- The Khilafah State is not totalitarian in nature. The Shariah confines the state’s remit to managing the affairs of society and achieving the goals of the Islamic state. The Khaleef therefore cannot adopt law nor interfere in the individual affairs of the citizen whether related to matters such as the number of children, family contraception etc.

- There is an elected people’s assembly – the Majlis al Ummah – that is a consultative body, as well as having an accounting role and an electoral role.

- The Khilafah state is not afraid to develop or adopt technology or culture provided that it is not specifically linked to beliefs that contradict Islam.

Status of Women

Article 109 establishes segregation of the sexes:

Segregation of the sexes is fundamental, they should not meet together except for a need that the shariah allows or for a purpose the shar’ allows men and women to meet for, such as trading or pilgrimage (Hajj).

Article 110 says: Women have the same rights and obligations as men, except for those specified by the shariah evidences to be for him or her. Thus, she has the right to practice in trading, farming, and industry; to partake in contracts and transactions; to possess all form of property; to invest her funds by herself (or by others); and to conduct all of life’s affairs by her.

Article 111 says: A woman can participate in elections and giving of the bai’ah to the Khaleefah, and elect, and be a member of the Majlis al-Ummah, and can be appointed as an official of the State in a non-ruling position.

Article 117 says: The married couple must fully assist each other in performing the household duties, with the husband performing all the actions normally undertaken outside of the house, and the woman performing those actions normally undertaken inside the house as best as she can. The husband should provide home help as required to assist with the household tasks she cannot manage herself.

Article 118 says: The custody of children is both a right and duty of the mother, whether Muslim or not, so long as the child is in need of this care. When children, girls or boys, are no longer in need of care, they are to choose which parent they wish to live with, whether the child is male or female. If only one of the parents is Muslim, there is no choice for the child is to join the Muslim parent.

Hizb ut Tahrir accepts women as members, activists, and public speakers. They have an active women's branch [10], the head of the womens' branch in the UK is Dr Nazreen Nawaz [11]

Economic System

Hizb ut-Tahrir's draft constitution provides the following points on their economic vision:

Article 120: The fundamental economic problem is how to distribute funds and benefits/ services to all subjects of the State, and to facilitate all the subjects to utilise these funds and benefits/ services by enabling them to strive and possess them.

Public & Private Property

Article 123: There are three types of property, they are: private property, public property, and State property.

Article 125: Public properties are the sharee’ahs permission for the community to participate in obtaining benefit from the property itself.

Article 126: State property comprises all property whose expenditure is determined solely by the view of the Khaleefah and his ijtihaad, such as: the funds of taxes, land tax (kharaaj) and head tax (jizya).

Article 127: Private property consisting of liquid and fixed assets is restricted by the following divine means (asbaab):

a. Work. b. Inheritance. c. Acquisition of property to survive. d. A donation from State funds to a citizen. e. Funds obtained by individuals neither by effort nor through purchase.

Article 133: The following three categories constitute public property: a. Public utilities, such as the town parks. b. Vast mineral resources, like oil fields. c. Things that, by their nature, preclude ownership by individuals, such as rivers.

Article 134: Factories by their nature are private property. However, they follow the rule of the product manufactured within them. If the product is private property, the factory is considered to be private property, like a textile mill. If the product is a public property, like iron ore, then the factory is considered to be a public property. Article 135: The State has no right to change private property into public property, because public property is determined by its nature and not by the view of the State.

Welfare State & Health Care

Article 160: The State provides free health care for all, but it does not prevent using private medical care or the sale of medicine.

Article 121: Every individual must have all his basic needs provided for completely by the State

Article 146: If the revenues derived from the permanent sources of income for bayt ul-maal (State Bank / Treasury) are insufficient to cover the expenditure of the State, it is permitted to collect taxes from the Muslims to cover the expenditure obliged on bayt ul-maal. The obligations are the following: a. The needs of the poor, the needy, the wayfarers, and to perform the obligation of jihad. b. Remuneration of the salaries of the employees, the rulers and the provisions for the soldiers. c. Providing benefits and public utilities due on bait ul-maal, such as constructing roads, extracting water, erecting mosques, schools and hospitals. d. Meeting emergencies, like natural disasters, famine, floods and earthquakes.

Article 148: The expenditure of bayt ul-maal is distributed among the following six categories of people as follows:

a. The eight categories of people entitled to partake of the zakaah funds.

b. The poor, the needy, the wayfarers, the debtors and jihad are funded from the permanent sources of revenues whenever there are insufficient funds in the zakaah account. When there are inadequate funds from the permanent revenues, the debtors are not to receive assistance. The poor, the needy, the wayfarers and jihad must be funded from the taxes collected for this purpose; and if required - to prevent them from falling into corruption - they are to be funded from loans raised by the State for this purpose.

c. Bayt ul-maal must fund those people who perform certain duties or services for the State, such as employees, rulers and soldiers. If there are insufficient funds for this purpose, taxes must be collected immediately to meet their expenses, and loans should be raised if it is feared that corruption might ensue.

d. Bayt ul-maal shall fund the essential services and utilities such as the roads, mosques, hospitals and schools. If there are insufficient funds, taxes must be collected to cover their cost.

e. Non-essential services and utilities are funded by bayt ul-maal, but when there are insufficient funds available they are not financed and accordingly delayed.

f. Disasters, such as earthquakes and floods, must be financed by bayt ul-maal; if there are insufficient funds available, loans are to be raised immediately, and will be repaid later from taxes.

Agriculture & Land

Article 132: Every landlord is obliged to use his land; those who are needy are to be given a loan from the treasury (bayt ul-maal) to facilitate this. Anyone who leaves his land fallow, i.e., does not use the land, for three years will have it taken from him to be given to another.

Article 155: The State supervises agricultural affairs and their products in accordance with the needs of the agricultural policy, so as to achieve the potential of the land to its greatest level of production.

Tax

Article 139: Zakaah is collected from Muslims on their properties that are specified by shara’, i.e. money, trading goods, cattle and grain. It is not taken from anything not specified by the shara’. Zakaah is taken from every owner whether legally responsible (mukallaf), i.e. mature and sane, or not, i.e. immature and insane. It is recorded in a specific account of the bayt ul-maal and is not to be spent except for one or more of the eight categories of people mentioned in the Glorious Qur’an. Article 140: Jizyah (head-tax) is collected from the non-Muslims (dhimmis). It is to be taken from the mature men if they are financially capable of paying it. It is not taken from women or children.

Article 141: Kharaaj (land-tax) is collected on al-Kharaajiyyah land according to its potential production. However, in respect of al-Ushriyyah land zakaah is payable on it, on the basis of its actual production.

Article 143: The State has the right to collect tax from the Ummah when the funds of bayt ul-maal are inadequate to cover the expenditure required to undertake all the functions the shar’ has obliged the Muslims to perform. The State is not allowed to impose a tax on the people for a function the shar’ has not obliged the Muslims to undertake. Thus, the State is not allowed to collect fees for the courts or departments or administrations, or for accomplishing any interest.

Article 144: The budget of the State has permanent sources decided by the AHkaam shar’iyyah. The budget is further divided into sections. The funds assigned to each section and the matters for which the funds are allocated are all decided by the view of the Khaleefah and his ijtihaad.

Employment Rights

Article 150: Company employees and the self-employed have the same rights and duties as employees of the State. Everyone who works for a wage, irrespective of the nature of the work, is considered an employee. In matters of dispute, between employer and employee over salary levels, the salary level is to be assessed on the basis of the market. If they disagree over something else, the employment contract is to be assessed according to the rules of the shar’.

Article 149: The State should provide employment for all subjects holding citizenship of the State.

Gold Standard & Currency

Article 162: The State issues its own currency, which is independent of all foreign currencies. (not Pegged)

Article 163: The currency of the State is to be restricted to gold and silver, whether minted or not. No other form of currency for the State is permitted. The State can issue coinage not of gold or silver provided that the treasury of the State (bayt ul-maal) has the equivalent amount of gold and silver to cover the issued coinage. Thus, the State may issue coinage in its name from brass, bronze or paper notes etc. as long as it is covered completely by gold and silver.See: Gold_standard

Jihad and Foreign Policy

Hizb ut-Tahrir have discussed one meaning of the term jihad in an article that rejects "jihad-an-nafs" or the struggle with ones desires as a form of higher jihad. [12].

It has been agreed upon by the classical scholars that the Shari'ah meaning of Jihad is to fight and kill the kuffar...Some will go further and place the Shari'ah meaning, i.e. fighting and killing lower than that of the linguistic meaning i.e. struggling against ones desires. They quote the following hadith...We cannot accept this hadith as it is a fabricated one.

The Khilafah state's first priority would be to "liberate occupied Muslims lands", in which category they include Andalus(Spain):

Islam has made it Fard on you and all the Muslims to liberate Andalus (Spain), Chechnya and the rest of the Muslim lands usurped by the Kuffar from the Muslims. This Jihaad will continue until the Day of Judgement.

Hizb ut-Tahrir also argue that Jihad is not only defensive but also offensive: Moreover some will say that Jihad was only defensive; this is incorrect. A quick study of the Life of the Prophet (SalAllahu Alaihi Wasallam) shows us something different

We see from the ijmaa (Consensus) of Sahaba, that they too instigated Jihad, through As-Sham, Iraq, Iran, Egypt and North Africa. Moreover, the status of Martyr in Islam is of the highest, so how can it be that Jihad is reduced to anything lower that that.

Hizb ut-Tahrir, although rejecting "Jihad an-Nafs" as a type of jihad, do accept many other meanings for the word Jihad. Addressing the second session of the seminar for arab media in Dubai, Hizb ut-Tahrir's UAE branch states on 27th April 2002:

Here lies your role. This is your message, academics and people of the media. Are you truly the carriers of the message, and do you work to save your Ummah? This is the hope we have in you. We do not accept you to be mere mercenaries, or voices for your leaders, nor to shrink from speaking the truth, even if it is bitter. Your work is worship to Allah, which is to enjoin the good and forbid the evil, if you desire the Good Pleasure of Allah...

Muahmmad said: ‘The best Jihad is the word of truth spoken to a tyrant ruler.’

Muhammad said: ‘The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin (the good) and forbid (the evil) and got killed.’

And he (saw) said: ‘Let not the fear of people prevent anyone of you from speaking the truth when he sees or witnesses it, for it will not bring death closer or distance a Rizq (provision) if he speaks the truth or reminds people of a grave matter.’

Although Hizb ut-Tahrir teaches that violence or armed struggle against existing regimes is forbidden by the Shari'ah, it predicts a "bloody struggle alongside the intellectual struggle" which which will continue until "Allah inherits the Earth and those on it", and believs that "the Kuffar will be the enemies of the Muslims as long as there is Islam and Kufr in this world" [13]. In August 2005, Fadi Abdullatif, the spokesman for the Danish branch of Hizb ut-Tahrir, was charged with calling for the killing of the Danish government, after distributing a pamphlet which stated:

"So, travel to help your brothers in Falluja and exterminate your rulers if they block your way"'. [14]

This case is peding, there have been no convictions yet.

Anti-Semitism, Anti-Zionism, or Anti-Israel

Hizb'ut Tahrir has published what appears to be anti-semitic material. In January 2003, Hizb ut-Tahrir was been banned in Germany on charges of anti-Jewish propaganda – a ruling which is currently being challenged in the German courts. Fadi Abdelatif, Hizb Ut Tahrir's spokesman in Denmark, was found guilty of distributing racist propaganda in 2002. The title of the pamphlet in question was "And Kill Them Wherever You Find Them, and turn them out from where they have turned you out".[15] The pamphlet continued:

The Jews are a people of slander. They are a treacherous people who violate oaths and covenants. They lie and change words from their right places. They take the rights of people unjustly, and kill the Prophets and the innocent. They are the most severe in their hatred for those who believe. Allah has forbidden us from allying ourselves with them. "It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them, then such are the Zalimoon (wrongdoers)" [TMQ 60: 9]...This region, especially for the people of Palestine, has suffered their evil for about fifty years.

This article was originally published on a Hizb ut Tahrir website which was registered to their London address. Shortly after the article was highlighted in the Guardian[16] it was removed. However the leaflet is still available here [17]. Part of the text of that leaflet is still present on Hizb ut-Tahrir's website [18], where is is accompanied by a fabricated [19] statement which is alleged to have been made by Ariel Sharon in 1956.

Here is an example of material from another pamphlet which appeared on Hizb ut Tahrir's website until 2001, and which discusses the conduct of, and the propriety of negotiating with, "the Jews". It has been argued that "the Jews" refers only to Israelis:

In origin, no one likes the Jews except the Jews. Even the [sic] themselves rarely like each other.

The American people do not like the Jews nor do the Europeans, because the Jews by their very nature do not like anyone else. Rather they look at other people as wild animals which have to be tamed to serve them. So, how can we imagine it being possible for any Arab or Muslim to like the Jews whose character is such?

...

Know that the Jews and their usurping state in Palestine will, by the Help and Mercy of Allah (swt), be destroyed '..until the stones and trees will say: O Muslim, O Slave of Allah. Here is a Jew behind me so come and kill him'. [20]

This article was removed from the Hizb'ut Tahrir website in 2001. The following statement was removed from the Hizb'ut Tahrir website between the 12th and 15th of August 2005, but can still be viewed here[21].

O Muslims, O people of the Kanaana (quiver) (euphemism for Palestinians). You have to know that Allah (swt) has made Jihaad Fard on you to liberate the whole of Palestine from the filth of the Jews.

Another Hizb'ut Tahrir tract, titled "The “traitor” Abdullah’s initiative rewards the “murderer” Sharon’s massacres in Palestine" which was also removed from the Hizb'ut Tahrir after it was highlighted in this Wikipedia article, between the 12th and 15th of August 2005 refers to Arab leaders which made deals with Israel in the following manner "They have lost their sense of honour and Islamic zeal. These have been replaced by humiliation, as the slaves of the brethren of monkeys and pigs. ": a commonly used euphemistic term for Jews, derived from the Qur’an 5:60. That article can still be read here: [22]

In response Hizb'ut Tahrir states: [23] :"We reject decisively the charge of anti-Semitism because Islam is a message directed to all humankind. However, at the same time we decisively reject Zionism represented in the form of Israel and Hizb ut-Tahrir, like the majority of other Muslim organisations, is opposed to the continued occupation of Palestine by the Israeli State. The state of Israel is founded upon a land that it took by force, after it drove out its people, both Muslim and Christian. This is injustice, which we will never accept from an Islamic perspective, regardless of the race of the perpetrators. In Palestine, Islam is in conflict with Israelis – not in their capacity as Jews who historically had lived alongside Muslims in peace and security for centuries – but in their capacity as occupiers and aggressors." "

On 15 August, British executive comittee member Dr Abdul-Wahid explained why Hizb ut-Tahrir has now started to remove the material from the party's websites which use perceived racist language or arguments about jews [24] :

"Moreover, some who do challenge our political views often resort to partial understandings of individual texts that are detached from context – either of the Muslim world or of global history in general. For example, the war rhetoric prevalent in Europe fifty years ago was full of derogatory epithets and proud declarations, but these are no longer seen as appropriate.

Winston Churchill’s “fight them on the beaches” is relevant to Normandy in 1944, not Barbados in 2005; the language of “freedom” used in campaigns for independence today differs between Scotland and Aceh. It would be ridiculous to assume that rhetoric relevant to a population that sees itself under occupation is symptomatic of the viewpoint of Muslims generally, and Hizb-ut-Tahrir specifically, on all issues relating (say) to Jews and Americans. Yet that is all too often what we see in these so-called challenges to our political ideas. In fact, the decision to remove some of our overseas literature from our British website was a considered response to the legitimate proposition that people who read it out of its context might see it as offensive."

External links