The Thought of Hizb ut-Tahrir

The idea upon which Hizb ut-Tahrir is established, which is embodied in its members and which it works to melt the Ummah with, so that she takes it as her issue, is the Islamic Idea. This encompasses the Islamic 'Aqeedah (creed) along with the laws that originate from it and the thoughts built upon it.

From this idea, the Party has adopted the necessary framework for a political party working to bring Islam into society—that is, to embody Islam in ruling, relationships, and all affairs of life. The Party has explained everything it has adopted in detail in its books and leaflets, complete with detailed evidence for every rule, opinion, thought, and concept.

The following are general examples of the important thoughts, rules, opinions, and concepts it has adopted.

The Islamic 'Aqeedah

The Islamic 'Aqeedah is Iman (faith) in Allah (swt), His angels, His books, His messengers, the Last Day, and Iman in al-Qada’ wal Qadar (Divine Fate and Destiny), their good and bad being from Allah (swt).

Iman is at-Tasdiq al-Jazim (the decisive assent), which agrees with reality and is based on evidence. If the Tasdiq (assent) is not based on definite (Qat’i) evidence, it is not Iman because it is not decisive. Therefore, the evidence for the 'Aqeedah must be definite, not indefinite (Zanni).

The 'Aqeedah is: “To bear witness that there is no deity but Allah and that Muhammad is the Messenger of Allah.” This is not a valid witness unless it is based upon knowledge ('Ilm), certainty (Yaqeen), and assent (Sidq). It cannot be based on doubt (Zann).

The Islamic 'Aqeedah is the basis of Islam, its viewpoint towards life, the State, the constitution, and all canons. It is an intellectual leadership, an intellectual basis, and a political creed, because the thoughts and laws originating from it relate to caring for worldly affairs as well as the Hereafter. It includes laws on trade, marriage, and inheritance, as well as laws on establishing leadership, jihad, treaties, and the penal code. Politics is the caring for affairs, and this 'Aqeedah is not detached from the struggle required to convey its message and establish its authority.

The Islamic 'Aqeedah requires that only Allah (swt) be worshipped, that He alone be given absolute obedience, and that only He has the right to legislate. It negates the worship of anything else, including idols, tyrants, or personal whims. It also requires that we only follow Muhammad, the Messenger of Allah (saw), and take laws only from him as the conveyor of Allah’s legislation.

“Whatever the Messenger gives you take it. And whatever he forbids you abstain from it.” [TMQ Al-Hashr: 7]

“It is not fitting for a believer, man or woman, that when a matter has been decided by Allah and His Messenger, to have any option about their decision.” [TMQ Al-Ahzab: 36]

“But no, by your Lord, they will not believe (in truth) until they make you the judge in all disputes between them.” [TMQ An-Nisa: 65]

“Let those beware who oppose the Messenger’s order, lest some calamity befall them, or a grievous penalty be inflicted on them.” [TMQ An-Nur: 63]

The Islamic 'Aqeedah demands the complete and comprehensive application of Islam all at once, prohibiting partial or gradual implementation. This is because Muslims are ordered to implement all that Allah (swt) has revealed since the revelation of the verse:

“This day I have perfected your deen for you, and completed my favour upon you and have chosen for you Islam as your deen.” [TMQ Al-Ma’idah: 3]

All of Allah’s orders are equal in the obligation of their implementation. Abu Bakr and the Sahabah fought those who refused to pay Zakat because they rejected just one rule. Allah (swt) has threatened those who differentiate between His commands with disgrace in this life and severe punishment in the Hereafter:

“Then is it only a part of the Book that you believe in, and do you deny a part? What is the reward for those among you who do so, except disgrace in this life? And on the Day of Judgement they shall be consigned to the most grievous penalty.” [TMQ Al-Baqarah: 85]

The Party has dealt with topics of 'Aqeedah such as the proof of Allah’s existence, the need for messengers, the prophethood of Muhammad (saw), and that the Qur’an is from Allah, all supported by rational and textual proofs. It also addresses topics like divine destiny, livelihood (Rizq), life span (Ajal), and trust in Allah (Tawakkul).

Principles of the Shari’ah

The basis of actions is to be restricted to the Hukm Shar’i (Shari’ah ruling). No action is performed until its ruling is known. The basis of things is permissibility unless there is evidence for prohibition.
Whatever is necessary to accomplish an obligation is itself an obligation.
Taking along the original rule (Istishab).
Good is that which pleases Allah (swt) and Evil is that which angers Allah (swt).
The Good (Hasan) is what the Shar’a portrays as good, and the Abominable (Qabeeh) is what the Shar’a portrays as abominable.
Matters of worship, food, drinks, and morals are not to be reasoned intellectually; the text must be followed.

Shari’ah Definitions

The Shari’ah rule is defined as the speech of the Law-Giver relating to human actions. For example:

Wajib (Obligatory): A decisive command, which is rewardable if done and punishable if left.
Haram (Forbidden): That which is absolutely prohibited, and the one who commits it is punishable.

Non-Shari’ah Definitions

These are definitions about reality, such as ‘thought’, ‘rational method’, ‘scientific method’, and ‘society’.

Thought

Thought, mind, and comprehension share the same meaning: the transfer of reality to the brain through the senses, combined with previous information that helps explain that reality.

Four things are required for thought:

The presence of reality.
The presence of a functioning brain.
The presence of senses.
The presence of previous information.

The Rational Method

This is the method of thinking by which the mind produces thought. It involves transferring the sensation of reality through the senses to the brain, along with previous information, allowing the brain to produce a judgment. This method applies to tangible matters (like physics), abstract thoughts (like creeds), and understanding words (like in Fiqh).

The Scientific Method

This method is used to find the reality of something through experimentation and applies only to tangible things. It involves subjecting matter to different conditions and comparing the results. The outcomes are indefinite and subject to error. This method is an offshoot of the rational method, not a basis for thought.

Society

A society is a collection of people connected by the same thoughts, emotions, and one system. The key factor is the relationships between people, not just their physical gathering. A society is defined by its people, thoughts, emotions, and systems. Societies are identified by the solutions they adopt and are thus described as Islamic, Communist, or Capitalist.

The Existing Ideologies in the World

Three ideologies exist in the world today: Islam, Democratic Capitalism, and Communism.

Democratic Capitalism

This is the ideology of Western nations, based on the separation of religion from the state and life (“Render unto Caesar what is Caesar’s and unto God what is God’s”). Under this ideology, man lays down his own system. This is a Kufr (disbelief) ideology and contradicts Islam, as Allah (swt) is the sole Legislator. It is prohibited for Muslims to embrace this ideology or its systems.

Islam’s Opinion on ‘Rights’ or ‘Freedoms’

The four common “freedoms” of Capitalism conflict with Islamic law:

Freedom of Belief: A Muslim who apostatizes from Islam is asked to return; if not, his punishment is death. The Messenger of Allah (saw) said, “Whosoever changes his deen, kill him.”
Freedom of Speech: A Muslim’s opinion must align with Islam.
Freedom of Ownership: A Muslim can only own property through means permitted by the Shari’ah and is prohibited from ownership through Riba (interest), monopoly, or selling prohibited items like wine or pork.
Personal Freedom: A Muslim is not free in personal affairs but is restricted by Islamic Law. For example, one who neglects prayer or fasting, drinks wine, or commits adultery is punished.

Islam’s Opinion of Democracy

Democracy is the rule of the people, for the people, by the people. The people possess sovereignty and are the source of all power and law. This is a Kufr system because it is man-made. To rule by democracy is to rule by disbelief.

In Islam, sovereignty belongs to the Shari’ah alone, not the Ummah (the community). The Ummah’s choices are controlled by Allah’s commands. For example, if the entire Ummah agreed to permit something Allah has prohibited, like Riba, their consensus would be worthless. However, Allah (swt) has given authority (the right to rule and implement) to the Ummah, which it exercises by electing a ruler (Khaleefah) through the Bay’ah (oath of allegiance).

Communism

Communism is a materialistic ideology that denies anything beyond matter, which it considers eternal. It views religion as an “opium for the people.” It is based on materialistic evolution, where the system of life develops according to the means of production. It prohibits personal ownership of the means of production, making them state property. This is a Kufr ideology that conflicts with Islam in every aspect.

Islam proves that matter is created and will be destroyed. The universe and man are created by One Creator. The system is from Allah (swt), not from the evolution of matter. A society is defined by the system it implements, not its means of production.

Hadharah (Culture) and Madaniyyah (Civilisation)

Hadharah (Culture) is the collection of concepts about life. It is specific to a viewpoint. Islamic culture is different from Western or Communist culture, and it is prohibited for Muslims to adopt anything from them.

Madaniyyah (Civilisation) refers to the material forms used in life.

If civilisation results from a culture (e.g., statues or paintings of living things), it is specific to that culture and not allowed to be taken if it contradicts Islam.
If civilisation results from science and technology (e.g., cars, computers, advanced machinery), it is universal and can be acquired. In fact, it is necessary to acquire such advancements as they do not depend on a specific culture or viewpoint.

Some Laws of the Islamic System of Government

Islamic authority is defined as ruling according to what Allah (swt) has revealed:

“And rule between them by what Allah has revealed, and do not follow their whims, and beware that they tempt you away from even some part of what Allah has revealed to you.” [TMQ Al-Ma’idah: 49]

Any authority that rules exclusively by the Book and the Sunnah is an Islamic authority.

The Structure of the Islamic System of Government

Islam has determined the structure of its government to be the system of Khilafah (Caliphate). It is the only system of ruling for the Islamic State. The Prophet (saw) said, “The Prophets ruled over Bani Israel… but there will be no Prophet after me. There will be Khulafa’a and they will number many.” This and other Ahadith confirm that the Khilafah or Imamah is the sole system of government in Islam.

The Method of Appointment of the Khaleefah

The Khaleefah is appointed through the Bay’ah (oath of allegiance). The Prophet (saw) said, “He who dies whilst there was no Bay’ah on his neck, he dies a death of Jahiliyyah (ignorance).” The Ahadith and the consensus (Ijma’) of the Sahabah confirm that the Bay’ah is the only method.

Therefore, monarchical and republican systems are not Islamic.

Monarchy is un-Islamic, whether the king is a figurehead or an absolute ruler. The Khaleefah is not a figurehead, and he does not inherit his position; he is chosen by Muslims. He is not above the law and can be held accountable.
The Republican System is also un-Islamic because it is based on democracy, which gives sovereignty to the people. In the Khilafah, sovereignty belongs to the Shari’ah. The Ummah has the right to choose and account the Khaleefah but cannot remove him at will. Only the Mahkamat ul-Mudhalim (Court of the Unjust Acts) can remove him if he violates the Shari’ah. The Khaleefah is not elected for a limited term; his rule is limited only by his implementation of Islam.

The Unity of the Khilafah (Caliphate)

The system of government in Islam is a unitary system, not a federal one. It is not permissible for Muslims to have more than one Islamic State or more than one Khaleefah. The Prophet (saw) said, “If a Bay’ah is taken for two Khaleefahs, kill the latter one,” and, “If someone comes to you when you are united over one man and wants to break your strength and divide your unity, kill him.” These Ahadith are explicit in requiring a single, unified state for all Muslims.

The Principles of Government in Islam

The Islamic system of government is based on four principles:

1. Sovereignty is for Allah (swt), not for the People

The choices of the Ummah and its rulers are regulated by Allah’s orders and prohibitions only. Sovereignty belongs to the Shari’ah.

2. The Authority is for the Ummah

The authority, or the government itself, belongs to the Ummah. This is evident from the fact that the Ummah appoints the Khaleefah through the Bay’ah, giving him the authority to rule on its behalf.

3. There is only one Khaleefah

It is a duty upon all Muslims to appoint a single Khaleefah to represent them. The Ahadith and the Ijma’ of the Sahabah confirm this.

4. The Khaleefah alone has the right to adopt and enforce Islamic opinions in the State

The Khaleefah is the one who issues the constitution and laws. The Ijma’ of the Sahabah proves this, leading to principles like: “The Imam’s order settles the differences” and “The Imam’s order is implemented.”

The Structure of the Islamic State

The structure of the Islamic State consists of the following components, derived from the Sunnah of the Prophet (saw), who was the first head of state:

The Khaleefah
Delegated Assistants (Mu’awin Tafweed)
The Executive Assistants (Mu’awin Tanfeedh)
The Amir of Jihad
The Walis (Governors)
The Judiciary
The Administrative System
The Council of the Ummah (Majlis al-Ummah)
The Army

Political Parties

Muslims have the right to form political parties to account the rulers or work to establish the government through the Ummah. The pre-condition is that these parties must be founded on the Islamic creed, and the laws they adopt must be solely Islamic. No license is required to form such parties.

“There should be amongst you a group(s) which calls for good, and commands what is right and forbids what is evil, surely they are the ones who are successful” [TMQ Al-Imran: 104].

Taking the Rulers to Task

It is obligatory upon Muslims to obey the rulers and also to account them. If rulers become oppressive, neglect their duties, or rule by anything other than what Allah revealed, Muslims must work to change them. The Messenger of Allah (saw) said, “The best Jihad is to say the truth before a tyrant ruler.”

Obedience to the Ruler

Obedience to a ruler who governs by Islam is obligatory unless he orders a sin. Allah (swt) says:

“O you who believe! Obey Allah and obey the Messenger and the rulers amongst you.” [TMQ An-Nisa: 59].

The Messenger of Allah (saw) said, “Listening and obeying is essential for a Muslim… unless he is ordered to do a sinful act; if he is ordered a sinful act, then there is no listening nor obeying.”

Rebellion Against the Ruler

Islam prohibits rebellion against a ruler as long as he rules by Islam, even if he is unjust. He should be accounted for his injustice, but rebellion is not permitted on that basis. Rebellion is only permitted under one condition: if the ruler governs by clear Kufr (Kufr Bu’ah), for which there is definitive proof. The Prophet (saw) said we should not wrest power from rulers "until you see clear Kufr of which you have clear proof from Allah.”

The Economic System in Islam

Hizb ut-Tahrir has critiqued Capitalist, Communist, and Socialist economic systems, explaining their flaws and contradictions with Islam’s economic system.

The Economic Policy of Islam

The economic policy of Islam is to guarantee the fulfillment of all basic needs (food, shelter, clothing) for every individual and to enable them to satisfy their additional needs as much as possible. This is achieved by obliging those capable to work. If an individual cannot provide for themselves, the responsibility falls to their family, and if there is no one, the Bait al-Mal (state treasury) will provide.

The Economic Problem in Islam’s View

The economic problem is the distribution of wealth and services among all people, not the production of wealth.

The Origin of Ownership

All capital originally belongs to Allah (swt), Who has given it to man. It is Allah (swt) who has permitted individuals to own property, making them its real owner.

“So give them from the wealth of Allah which He has given you.” [TMQ An-Nur: 33].

Types of Property

There are three types of property:

Individual Property
Public Property
State Property

Individual Property

This is the Shari’ah’s permission for an individual to utilize capital. A person can own movable and immovable property (land, houses, factories). The Law-Giver has defined the means of ownership and disposal.

Means of Ownership include work, cultivating dead land, hunting, mining, inheritance, state grants, gifts, and dowries. Islam has also defined prohibited means of earning, such as through interest (Riba), hoarding, monopoly, gambling, fraud, or selling forbidden items like wine and pork.

Capitalist Shareholding Companies are forbidden in Islam because they do not fulfill the required conditions of a valid contract ('Aqd). A valid company contract requires an offer and acceptance between two parties and must involve either two bodies (labor) or capital and a body. Shareholding companies are based on capital alone, with no valid offer and acceptance, making them a false contract.

Public Property

This is property owned collectively by all Muslims. Individuals can utilize it but cannot possess it privately. It includes:

Utilities of the Community: Things essential for the community’s life, like water, pastures, and fire. This extends to infrastructure like power stations and water pipes.
Public Commodities: Things that by their nature cannot be privately owned, like seas, rivers, public roads, and mosques.
Abundant Natural Minerals: Vast quantities of minerals like oil, gold, iron, and uranium are public property. The state manages their extraction on behalf of the Muslims, and the revenue is placed in the Bait al-Mal.

State Property

This includes property connected to the public right but not classified as Public Property. This includes deserts, mountains, state-owned buildings (schools, hospitals), and lands captured in war. The Khaleefah manages this property for the good of the Muslims and can grant it to individuals for ownership or utilization.

Lands

Lands have a physical entity (Raqabah) and a benefit (utilization). Islam permits ownership of both. There are two types:

'Ushri Land: Land whose people embraced Islam (e.g., the Arabian peninsula) or dead land revived by a Muslim. The owner possesses both the land and its benefit. Zakat of 1/10th (if rain-irrigated) or 1/20th (if artificially irrigated) is due on its produce.
Kharaji Land: Land conquered by force (e.g., Iraq, Syria, Egypt). Its ownership (Raqabah) belongs to the Muslim community, managed by the state. Individuals can own the right to use the land. A land tax (Kharaj) is levied on it.

Factories

Private ownership of factories (e.g., cars, furniture) is permitted. State ownership of factories (e.g., for ordinances) is also permitted. Factories that produce public property (e.g., oil refineries, large mines) are publicly owned.

Bait al-Mal (State Treasury)

The revenues of the Bait al-Mal include:

Spoils of war (Ghanima)
The Kharaj (land tax)
The Jizyah (tax on non-Muslim citizens)
Revenue from Public Property
Revenue from State Property
Customs duties
A fifth of hidden treasures (Rikaz)
Zakat (kept in a separate account)

Currency: The Gold and Silver Standard

The Islamic State’s currency must be based on gold and silver. The Prophet (saw) approved the use of gold dinars and silver dirhams. Islamic law attached many rules to gold and silver, such as the Nisab for Zakat, blood money (Diyyah), and the threshold for theft. This indicates that gold and silver are the Shari’ah basis for currency.

The state must mint its own Islamic dinars (4.25 grams of gold) and dirhams (2.975 grams of silver). This is the only way to solve modern currency problems, end inflation, and break the dominance of the US dollar in the global economy.

Educational Policy

The basis of the educational curriculum must be the Islamic 'Aqeedah. All subjects and teaching methods must be designed so they do not deviate from this foundation.

The policy of education is to produce an Islamic mentality and Islamic emotions.

The purpose of education is to build the Islamic personality and to provide people with the necessary knowledge and skills for life. Therefore, Islamic culture must be taught at all stages of education.