Founder of Hizb ut-Tahrir

Sheikh Scholar Taqiuddin an-Nabhani

(Rahimahu Allah)

Early Life and Family Background

Taqiuddin bin Ibrahim bin Mustafa bin Ismail bin Yusuf an-Nabhani (the founder of Hizb ut-Tahrir) belonged to the Bani Nabhan tribe. He came from a village named Ijzim in the district of Haifa in Northern Palestine. Sheikh an-Nabhani was born in the village of Ijzim in 1332 AH (1914 CE). His family was renowned for knowledge, the practice of Deen, and Taqwa (piety). His father, Sheikh Ibrahim, was a jurist (Faqih) and a scholar of Islamic Sciences (Ulum al-Shari’ah) in the Ministry of Education (Ma’arif). His mother was also an expert in Islamic Sciences, which she acquired from her father, Sheikh Yusuf an-Nabhani.

His maternal grandfather, Sheikh Yusuf bin Ismail an-Nabhani, was a prominent figure. His Kunya (nickname) was ‘Abu al-Mahasin’, and he was a poet, a Sufi, and a literary figure. He was considered one of the best judges of his time. He served as a judge in the Jenin area (affiliated with Nablus), then transferred to Istanbul, where he served as a judge in the Koy Sanjaq area in Mosul. Later, he was appointed as the head of the royal court in Latakia (Al-Ladhiqiyah) and Al-Quds (Jerusalem), and finally took charge of the Court of Rights in Beirut. He authored forty-eight books.

Sheikh Taqiuddin’s Islamic personality was largely a result of his family background. He memorized the Holy Qur’an at the age of 13. He was greatly inspired by his maternal grandfather’s knowledge and awareness, acquiring as much as he could from this ocean of knowledge. From an early age, he gained political awareness, especially from the political movements his grandfather initiated in favor of the Ottoman Caliphate. The Sheikh benefited greatly from the jurisprudence-related debates organized by his grandfather, Sheikh Yusuf. It was during these gatherings that he caught his grandfather’s attention. Consequently, Sheikh Yusuf convinced Sheikh Taqi’s father to send him to Al-Azhar University to attain specialized knowledge in Islamic Sciences.

Attainment of Knowledge

Sheikh Taqi was admitted to the eighth grade at Al-Azhar University in 1928 and passed the exam with distinction in the same year. He was awarded the Shahadat al-Ghurba (Certificate for Foreigners). After this, he enrolled in the College of Dar al-Ulum, which was affiliated with Al-Azhar University at that time. He also attended the scholarly circles of Sheikhs whom his grandfather had recommended, such as Sheikh Muhammad al-Khidr Hussain (rahimahu Allah). In the traditional method of teaching, students were allowed to attend such circles. Sheikh an-Nabhani always stood out as a prominent student, balancing his studies at Dar al-Ulum with attending these scholarly circles. His contemporaries and teachers admired him for his deep thought, learned opinions, and convincing arguments presented in debates held in Cairo and other Islamic lands.

The Sheikh obtained the following degrees:

Intermediate from Al-Azhar University.
Shahadat al-Ghurba from Al-Azhar.
Graduation in Arabic Language and Literature from Dar al-Ulum, Cairo.
License in Judgeship from the Higher Institute of Shari’ah Courts (Ma’had al-Ali) affiliated with Al-Azhar.
Shahadat al-Alamiyyah (International/Universal Degree) in Shari’ah from Al-Azhar (equivalent to a Master’s degree) in 1932 CE.

Offices Held by the Sheikh

Sheikh an-Nabhani served in the Shari’ah education department of the Ministry of Education until 1938 CE. He was then promoted and transferred to the Shari’ah Court, where he was selected as the Chief Clerk of the Central Court of Haifa. Later, he was promoted to the rank of Assistant Judge (Mushawir). He then served as the judge of the Court of Ramallah until 1948 CE.

After the occupation of Palestine by the Jews in 1948, he migrated to Syria but returned to Palestine in the same year and was appointed as the judge of the Shari’ah Court of Al-Quds. He then served as a judge in the Shari’ah High Court of Appeal until 1950 CE. Afterward, he resigned from the post of judge and became a teacher at the Islamic Scientific College (Al-Kulliyah al-Ilmiyyah al-Islamiyyah) in Amman until 1952.

The Sheikh (rahimahu Allah) was an ocean of knowledge; he was a master in every branch of Islamic knowledge. He was a great Mujtahid (absolute jurist) and a Muhaddith.

Books by Sheikh Taqi

The System of Islam
Structuring of a Party
Concepts of Hizb ut-Tahrir
The Economic System in Islam
The Social System in Islam
The Ruling System in Islam
The Constitution (The Khilafah State)
Introduction to the Constitution
The Islamic State
The Islamic Personality (Three Volumes)
Political Concepts of Hizb ut-Tahrir
Political Thoughts
A Warm Call
The Khilafah
Thinking
Presence of Mind
The Departure Point
Entering Society
The Arming of Egypt (Tasalluh Misr)
The Bilateral Agreements: Egyptian-Syrian and Yemeni
Solving the Palestinian Issue according to American and British Plans
The Theory of Political Vacuum regarding the Eisenhower Doctrine

He also wrote hundreds of intellectual, political, and economic leaflets. When the publication of his books was banned, he published some books under the names of other members of Hizb ut-Tahrir, such as:

The Ideal Economic Policy
Refutation of Marxist Communism
How the Khilafah was Destroyed
The Rules of Evidences in Islam
The Punishment System of Islam
Rules of Salah
Islamic Thought

Before founding Hizb ut-Tahrir, he wrote two books: Inqadh Falastin (The Rescue of Palestine) and Risalat al-Arab (Message to the Arabs).

His Character and Qualities

Zuhair Kahala, a teacher who was also head of administration at the Islamic Scientific College, narrated about the Sheikh:

“The Sheikh was an intelligent, noble, and pure-hearted man. He had a sincere, dignified, and powerful personality. The presence of a Jewish entity in the heart of the Muslim Ummah saddened as well as infuriated him.”

He was of medium height, stocky build, brilliantly active, dynamic, and an articulate debater. He was exemplary in presenting his arguments and never compromised on what he believed to be the Truth (Haq). His beard was medium in length with greying hair. His personality commanded respect, and his conversation influenced others. His arguments often left others dumbfounded. He strongly disliked aimless struggle, personal attacks, and deviation from the interests of the Ummah. He despised when people became lost in their personal lives, ignoring the Ummah’s well-being. He was the epitome of the Prophet’s (saw) saying:

“Whosoever does not concern himself with the affairs of the Muslims is not one of them.”

He used to repeat this Hadith often. He would express sorrow that Imam Ghazali (ra), author of Ihya Ulum ad-Din, kept himself busy writing books during the time of the Crusader attacks instead of mobilizing for Jihad.

Establishment of Hizb ut-Tahrir and its Journey

Sheikh Taqiuddin deeply analyzed the parties, movements, and organizations that emerged after the 4th Hijri century. He keenly observed their styles, thoughts, penetration, and causes of failure. He considered the existence of a Hizb (Party) imperative for the re-establishment of the Khilafah.

After the abolition of the Khilafah at the hands of the criminal Mustafa Kamal in 1924, Muslims failed to re-establish it despite many Islamic movements. The occupation of Palestine in 1948 by “Israel” and the helplessness of Arabs before the Jewish entity—aided by the British-sponsored governments of Jordan, Egypt, and Iraq—catalyzed Sheikh Taqiuddin’s emotions.

He started analyzing the causes for the revival of Muslims. Initially, he wrote Inqadh Falastin and Risalat al-Arab in 1950. These books dealt with thought, 'Aqeedah, and the real message of the Ummah (Islam), stating that Arabs should seek revival only through Islam. This differed greatly from the message of Arab nationalists, which widened the gap between the Ummah and Islam.

Before reaching a decision, he contacted scholars he knew in Palestine and Egypt. He presented them with the idea of creating a political party to revive the Muslim Ummah. He traveled across Palestine, arranging seminars and summoning scholars. He debated the correct methodology for revival, exposing the flaws of existing political and nationalist parties. He also gave detailed political talks in Al-Aqsa Mosque and Al-Ibrahimi Mosque (Hebron), exposing the Arab League as a tool of Western colonialism.

Sheikh Taqiuddin stood as a candidate for the House of Representatives (an advisory committee). However, due to his strict adherence to Islam and political activity, the government rigged the results against him.

Undeterred, he continued his contacts and debates until he convinced a group of renowned scholars, judges, and thinkers to establish a political party based on Islam. The foundations were laid in Al-Quds (Jerusalem). He contacted personalities like Sheikh Ahmad Da’oor (Qalqilya), Nimr al-Masri and Daud Hamdan (Ramallah), Sheikh Abdul Qadeem Zallum (Hebron), Adil al-Nabulsi, Ghanim Abdu, Munir Shaqeer, and Sheikh As’ad Bayyoud at-Tamimi.

Official Formation

On November 17, 1952, five founding members requested the Interior Ministry of Jordan for a license to establish a political party:

Taqiuddin an-Nabhani: President
Daud Hamdan: Vice-President and Secretary
Ghanim Abdu: Treasurer
Dr. Adil Al-Nabulsi: Member
Munir Shaqeer: Member

The Party completed all legal formalities under Ottoman Law. On March 14, 1953 (28 Jumada al-Awwal 1372 AH), Hizb ut-Tahrir became a legal party with the right to undertake activities.

However, the government immediately interrogated and arrested the founders. On March 23, 1953, the government banned the party and ordered it to stop activities. On April 1, banners at its Al-Quds office were removed.

Sheikh Taqi ignored the ban and continued his work. In 1956, Daud Hamdan and Nimr al-Masri left the leadership and were replaced by Sheikh Abdul Qadeem Zallum and Sheikh Ahmad Da’oor.

Later Years and Struggles

The Party began collective culturing in Al-Aqsa Mosque. The government resorted to tactics to stop it. Sheikh Taqi left the area near the end of 1953 and was banned from returning.

He went to Syria in November 1953 but was arrested and exiled to Lebanon. The Lebanese government initially refused him entry, but the Mufti of Lebanon, Sheikh Hassan al-'Alaya, intervened, threatening to expose the “democratic” government for banning a scholar. The authorities yielded.

Sheikh Taqi spread his thoughts in Lebanon until 1958, when the government tightened its grip. He secretly moved from Beirut to Tripoli (Lebanon). He spent his time reading, writing, and issuing political statements. He was known for his piety (Taqwa), keeping his gaze low and tongue controlled. He never insulted any Muslim or scholar who differed with him in Ijtihad.

He focused on attaining Nussrah (support) in Iraq, traveling there many times with Sheikh Abdul Qadeem Zallum. On his last journey, he was arrested in Iraq and severely tortured—physically and mentally. He refused to give information, simply repeating, “I am an old man seeking treatment.” The Iraqi authorities broke his arm and deported him, covered in blood. By the time Jordanian intelligence alerted Iraq to his identity, he had already escaped.

His Passing

Sheikh Taqi remained steadfast until the end. He passed away on Saturday, 1st Muharram 1398 AH (December 11, 1977 CE).

The Ummah bid farewell to a great leader, the greatest jurist of modern times, and the revivalist of Islamic thought. He was buried in the Al-Ouzai cemetery in Beirut. Although he did not live to see the re-establishment of the Khilafah, he left behind a solid party and entrusted the leadership to his companion, the exemplary scholar Sheikh Abdul Qadeem Zallum.

Today, his thoughts have been adopted by millions, and his students are found in every corner of the world, carrying the call for the Khilafah despite the oppression of tyrants.