The 4 Freedoms Library

It takes a nation to protect the nation

Taking Statements of Islamic-Fascism Seriously: Hizb ut Tahir's Manifesto

In the 27 years since it was formed, Hizb ut Tahrir have not been opposed by any left-wing political group in Britain (so much for them being "anti-fascist").  Because of their inactivity or connivance, Hizb ut Tahrir has grown enormously, and managed to hold conferences attended by up to 10,000 muslims (drawn from a population that was 2% of the UK population).   

By any measure, the islamic state proposed by Hizb ut Tahrir would be classed as fascist. It is to run by a dictator, it gears its entire infrastructure around war, it re-institutes slavery, it institutes both gender and religious apartheid, will tolerate no criticism from the victims of its apartheid, and no alternative model can be taught in schools, and the state controls the curriculum of all schools.

Muslims are presenting us with the ideology that they will implement when they have sufficient numbers. It is only the arrogance and racism of the power elite (who are in charge of political parties and the media) that prevents open discussion and opposition to this fascist dystopia.  Whilst the ideas of Hizb ut Tahrir are shocking, the people who run the organisation are all professional, middle class muslims, many of them doctors and lawyers.  These are not oddball "extremists" like Anjem Choudary - they are muslims who have controlling influence over many organisations in Britain.

27 years ago, when Hizb ut Tahrir started to promote this pan-national fascist state it seemed laughable.  But with islamists taking control of states across north Africa, and these islamists spouting the same ideology as Hizb ut Tahrir, the pan-national fascist state is very close to coming into existence.  At some future point, when there are enough muslims in European countries, then then too our musilm-parliaments will choose to join.  What Hitler could not manage, our power elite will allow to come about through the ballot box (showing their slender grasp of what makes up a democracy).  What they are proposing is not just a fascist, totalitarian state of which Hitler and Mussolini would be proud - but it is also an apartheid, slave-trading state! It is utterly incomprehensible that the left-wing activists in Britain have ignored Hizb ut Tahrir.

When you see that these muslims propose going back to the grand old days of the islamic caliphate, and they propose "sharia law for all", this is not the innocuous "sharia banking" of which we hear so much.  Until Peter Tatchell created a noise about it, Hizb ut Tahrir were blithely talking about executing homosexuals.  That is what sharia law means.

Here are links to a few key points of the manifesto of Hizb ut Tahrir (use your browser "back" button to navigate between this list and the document below):

Constitution of the Caliphate - Hizb ut-Tahrir


Article 1
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 ‘Aqeedah is also the source for the State’s constitution and shar’i canons. Nothing connected to the constitution or canons is permitted to exist unless it emanates from the Islamic ‘Aqeedah.

Article 2
The domain of Islam (Daar ul-Islam) is that entity which applies the rules of Islam in life’s affairs and whose security do Muslims maintain. The domain of disbelief (Daar ul-Kufr) is that entity which applies the rules of kufr and whose security is maintained by the kuffaar
Article 3
The Khaleefah is empowered to adopt divine rules (aHkaam shar’iyyah) enacted as constitution and canons. Once the Khaleefah has adopted a divine rule, that rule alone becomes the divine rule that must be enacted and then implemented. Every citizen must openly and secretly obey that adopted rule.

Article 4
The Khaleefah does not adopt divine rules pertaining to worship, i.e. ibadaat, except in connection with alms (zakaah) and war (jihaad). Also, he does not adopt any of the thoughts connected with the Islamic ‘Aqeedah.

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.
c. 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. If they are born as non-Muslims, i.e., if they are the sons of apostates, then they are treated as non-Muslims according to their status as being either polytheists (mushriks) or People of the Book.
d. In matters of food and clothing the non-Muslims are treated according to their religions within the limits allowed by aHkam Shara’iah.
e. Marital affairs (including divorce) among non-Muslims are settled in accordance with their religions, but between non-Muslims and Muslims they are settled according to the aHkaam shar’iyyah.
f. All the remaining shar’i matters and rules, such as: the application of transactions, punishments and evidences (at court), the system of ruling and economics are implemented by the State upon everyone, Muslim and non-Muslim alike. This includes the people of treaties (mu’aahid), the protected subjects (ahludh dhimmah) and all who submit to the authority of Islam. The implementation on these people is the same as the implementation on the subjects of the State. Ambassadors and envoys enjoy diplomatic immunity.

Article 8
Arabic is the language of Islam and the sole language of the State.

Article 9
Ijtihaad (personal exertion to derive the Islamic rule) is farD kifaayah (a collective duty). Every Muslim has the right to exercise ijtihaad if he has acquired the necessary conditions to perform it.

Article 10
There is no such thing as a clergy in Islam as all Muslims bear the responsibility for Islam. The State will prevent anything that indicates the existence of a clergy among Muslims.

Article 11
The primary function of the State is the propagation of the invitation (da’wah) to Islam.

Article 12
The only evidences to be considered for the divine rules (aHkaam shar’iyyah) are: the Qur’an, the Sunnah, the consensus of the Companions (ijmaa’ us-SaHaabah) and analogy (qiyaas). Legislation cannot be taken from any source other than these evidences.

Article 13
Every individual is innocent until proven guilty. No person shall be punished without a court sentence. Torturing is absolutely forbidden and whoever inflicts torture on anyone shall be punished.

Article 14
All human actions are, in origin, restricted by the divine rules (aHkaam shar’iyyah), and no action shall be undertaken until its rule (Hukm) is known. Every thing or object is permitted, i.e., Halaal, unless there is an evidence of prohibition.

Article 15
Any means that most likely leads to a prohibition (Haraam) is itself Haraam. However if it was (only) feared that it may lead to a prohibition, then it would not be Haraam.


Article 16
The ruling system of the State is that of a unitary ruling system and not a federation.

Article 17
Ruling is centralised and administration is de-centralised.

Article 18
There are four positions of ruling in the State. They are: The Khaleefah , the delegated assistant (mu’aawin ut-tafweeD), the governor (wali), the provincial mayor (‘aamil). All other officials of the State are employees and not rulers.

Article 19
No one is permitted to take charge of ruling, or any action considered to be of the nature of ruling, except a male who is free (Hurr), i.e. not a slave, mature (baaligh), sane (‘aaqil), trustworthy (‘adl), competent; and he must not be save a muslim.

Article 20
Calling upon the rulers to account for their actions is both a right for the Muslims and a farD kifaayah (collective duty) upon them. Non-Muslim subjects have the right to make known their complaints about the rulers’ injustice and misapplication of the Islamic rules upon them.

Article 21
Muslims are entitled to establish political parties to question the rulers and to access the positions of ruling through the Ummah on condition that the parties are based on the ‘Aqeedah of Islam and their adopted rules are aHkaam shar’iyyah; the establishment of such a party does not require a license by the State. Any party not established on the basis of Islam is prohibited.

Article 22
The ruling system is founded upon four principles. They are:
1. Sovereignty belongs to the divine law (shara’) and not to the people.
2. Authority belongs to the people, i.e., the Ummah.
3. The appointment of one Khaleefah into office is an obligation upon all Muslims.
4. Only the Khaleefah has the right to adopt the aHkaam shar’iyyah and thus he passes the constitution and the various canons.

Article 23
The State systems are made up of eight institutions. They are:
1. The Khaleefah (Al-khaleefah).
2. The delegated assistant (mu’aawin at-tafweeD).
3. The executing assistants (mu’aawin at-tanfeedh).
4. Amir of jihad (Ameerul jihad).
5. Governors (Wulaah).
6. Judges (QuDaah).
7. The state departments (maSaaliH ud-dawlah).
8. The council of the Ummah (majlis ul-Ummah)

Article 24
The Khaleefah is deputised by the Ummah with authority to implement the shar’.

Article 25
Khilafah is a contract of nomination and acceptance. No one is obliged to accept it and no one is obliged to nominate a particular person for it.

Article 26
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.

Article 27
Once the contract of the Khilafah has been concluded on a person through the ba’iah of those by whom the ba’iah is legitimately concluded, the ba’iah of the remaining people is a ba’iah of obedience and not contract. Consequently, those who might disobey or rebel are obliged to give ba’iah.

Article 28
Nobody can become Khaleefah without being appointed by the Muslims. Nobody can hold the power of the Khilafah unless it is convened to him legitimately, as is the case with any contract in Islam.

Article 29
Any country that wishes to give the Khaleefah the ba’iah of contract, her sulTaan (authority) must be self-acting that depends on Muslims only and not on any kaafir state. The security of the Muslims in that country, both internally and externally, must be maintained by the security of Islam and not kufr.
As for the ba’iah of obedience only, it can be taken from any other country without such conditions.

Article 30
The individual who is given the ba’iah for Khilafah need only to fulfill the contracting conditions, even if he did not fulfil the preferable conditions, because what is essential is the conditions of contracting.

Article 31
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), mature (baaligh), sane (‘aaqil), trustworthy (‘adl) and able (qaadir).

Article 32
If the post of the Khaleefah becomes vacant, due to death, resignation or dismissal, the appointment of a new Khaleefah must take place within three days, which includes the nights from the date when it became vacant.

Article 33
The Khaleefah is to be appointed in the following manner:

a. The Muslim members of the Majlis ul-Ummah short-list the candidates for that post. Their names are subsequently announced and the Muslims are asked to elect one person from them.
b. The result of the election is announced and the person who has attained the majority of the votes is to be announced to the Muslims.
c. The Muslims must hasten to give ba’iah to the one who has attained the majority of votes as a Khaleefah for Muslims on the condition of following the Qur’an and the Sunnah of the Messenger (saw).
d. Once the ba’iah has been accomplished, the name of the man who has become the Khaleefahalong with a statement that he has met the conditions necessary for holding the office of Khilafah is announced to the people so that the news of his appointment reaches the entire Ummah.

Article 34
The Ummah has the authority to appoint the Khaleefah but she has no right to dismiss him after he has legitimately attained the ba’iah of contracting.

Article 35
The Khaleefah is the State. He possesses all the powers and function of the State; he possesses the following powers:

a. The Khaleefah implements the aHkaam shar’iyyah, once he adopted them, into law, and as such they become canons that must be obeyed and not violated.
b. The Khaleefah is responsible for both the internal and external policies of the State. He takes charge of the leadership of the army and has the right to declare war, conclude peace, armistice, and treaties.
c. The Khaleefah has the authority to accept and reject foreign ambassadors, and to appoint and dismiss Muslim ambassadors.
d. The Khaleefah appoints and dismisses the assistants (mu’aawineen) and the governors (wulaah). The assistants and governors are responsible to the Khaleefah as well as to the Majlis al-Ummah.
e. The Khaleefah appoints and dismisses the chief judge, the directors of departments, the heads of the armed forces and the generals; all of whom are responsible to the Khaleefah and not to the Majlis al-Ummah.
a. The Khaleefah adopts the aHkaam shar’iyyah by which the State’s budget is set. The Khaleefah decides its sections and the funds required for every field, whether they are related to revenue or expenditure.

Article 36
The Khaleefah is restricted in what he adopts by the aHkaam shar’iyyah. He is forbidden to adopt any rule that is not soundly deduced from the divine texts. He is restricted to the rules he has adopted and to the method for deduction that he has chosen. Accordingly, he is prevented from adopting a rule deduced by a method that contradicts the method he has adopted, and he must not enact any command that contradicts the rules he has adopted.

Article 37
The Khaleefah has the absolute right to conduct the citizens affairs according to his ijtihaad, so he has the right to adopt of the mubaaH matters anything he wants to run the State affairs and to look after the affairs of the citizens. However, he is not allowed to disagree with a Hukm shar’i under the name of interest. For example; he cannot prevent a family from having more than one child under the pretext of the shortage in food. Nor can he fix prices on the pretext of preventing exploitation; or appoint a kaafir or a woman as a waali on the pretext of caring for affairs or the interest, nor anything that disagrees with sharee’ah rules. The Khaleefah must not forbid any Halaal thing or allow any Haraam thing.
Article 38
There is no limitation on the Khaleefah’s period in office. So as long as he abides by the shara’, implements its rules and is able to manage the State’s affairs, he continues as a Khaleefah unless his situation changes in such a way as to discharge him from the office of Khilafah. He is to be dismissed immediately, once such a situation occurred.

Article 39
There are three matters by which the situation of the Khaleefah changes, and by such he is discharged from the office of Khilafah. They are:
a. If one of the qualifying conditions of the Khilafah contract becomes void, such as apostatising from Islam, insanity or manifest sinfulness (fisq) and the like. This is because these are conditions for contracting the Khilafah and for its continuity.
b. His inability to undertake the responsibilities of the Khilafah post, for any reason.
c. In the event of sub-dual, whereby the Khaleefah is rendered unable to conduct the affairs of the Muslims by his own opinion according to the shara’. If the Khaleefah is subdued by any force to an extent that he is unable to manage the citizens affairs by his own opinion alone according to the rules of shara’, he is considered to be legitimately incapable of undertaking the functions of the state, and thus he ceases to be a Khaleefah. This situation may arise under two circumstances. They are:
Firstly. When one, or more of the Khaleefah’s entourage exerts control over the management of affairs. If there is a chance that the Khaleefah could rid himself of their dominance he is cautioned for a specified period of time, after which, if he fails to rid himself of their dominance, he must be dismissed. If it appears that there is no chance of the Khaleefah freeing himself from their dominance, he is to be dismissed immediately.
Secondly. Should the Khaleefah be captured by a subduing enemy, whether he is actually captured or under its influence. In this case the situation is to be examined; if there is a chance to rescue the Khaleefah, he is given a period of time until it appears that there is no hope to rescue him, after which he is dismissed. Should it appear from the outset that there is no hope of rescuing him, he is to be dismissed immediately.

Article 40
The responsibility of deciding whether or not the Khaleefah’s situation has altered in such a way as to warrant his dismissal is the prerogative of the Court for the Acts of Injustice (maHkamat al-maZaalim). It alone has the authority to admonish or dismiss the Khaleefah.

DELEGATED ASSISTANT (Mu’aawin ut-tafweeD)

Article 41
The Khaleefah appoints an assistant delegated with the authority to assist him in undertaking the responsibility of ruling. He deputises to him to manage affairs with his own point of view and ijtihaad.

Article 42
The Mu’aawin ut-tafweeD must be qualified with the same essential qualifications of the Khaleefah, i.e. that he should be male, free, Muslim, mature, sane, and ‘adl (trustworthy). Additionally he must be competent in the tasks for which he is deputised to undertake.

Article 43
The appointment of the Mu’aawin ut-tafweeD must entail both deputation and a general responsibility. Thus, in the appointment of the assistant, the Khaleefah must pronounce a statement to the effect of “I appoint you on my behalf as my deputy” or any other statement that confers both deputation and general responsibility. Unless the Mu’aawin ut-tafweeD is appointed in this manner he would not be a Mu’aawin ut-tafweeD nor hold the authority of a delegated assistant.

Article 44
The function of the delegated assistant, so as to distinguish between him and the Khaleefah in his authority, is to inform the Khaleefah of the matters he has managed and the appointments and delegated duties he has implemented. Therefore, the function of the Mu’aawin ut-tafweeD is to inform the Khaleefah of his analysis and, unless the Khaleefah prevents him, to carry it out.

Article 45
The Khaleefah has to examine the actions and dispositions of the Mu’aawin ut-tafweeD so as to confirm what is sound and to adjust that, which is wrong. This is because the management of the Ummah’s affairs is entrusted to the Khaleefah and subject to his own ijtihaad.

Article 46
Once the Mu’aawin ut-tafweeD has managed a matter with the agreement of the Khaleefah, he has the right to carry it out - as acknowledged - without any alteration. If the Khaleefah revises the matter and objects to what the Mu’aawin ut-tafweeD has executed, the following considerations apply: If the Khaleefah has objected to what the Mu’aawin ut-tafweeD has carried out in regard to a rule implemented soundly, or a fund spent justly, then the view of the Mu’aawin ut-tafweeD must be enacted. This is because it is originally the view of the Khaleefah and the Khaleefah must not redress laws that he has implemented and funds that he has spent. However if the Mu’aawin ut-tafweeD has implemented something else, such as the appointment of a waali or the equipping of the army, then the Khaleefah has the right to object and to overrule the decision of the Mu’aawin ut-tafweeD. This is because the Khaleefah has the right to redress his own decisions in such cases and hence those of the Mu’aawin ut-tafweeD.

Article 47
The Mu’aawin ut-tafweeD has a general deputation and therefore he must not be assigned to specific departments or specific types of action. He undertakes general supervision of the administrative system but does not undertakes administrative matters.
EXECUTION ASSISTANT (Mu’aawin ut-tanfeedh)

Article 48
The Khaleefah appoints a Mu’aawin ut-tanfeeD whose function is administrative and not ruling. His duty is to execute the instructions of the Khaleefah in both the internal and external affairs of the State and to relay to the Khaleefah what is received from these areas. This administration office is a medium between the Khaleefah and others, i.e. it executes instructions on his behalf and hand over reports to him.

Article 49
The Mu’aawin ut-tanfeedh must be a Muslim because he is one of the Khaleefah’s entourage.

Article 50
The Mu’aawin ut-tanfeedh is always in direct contact with the Khaleefah the same way the Mu’aawin ut-tafweeD is. The Mu’aawin ut-tanfeedh is considered an assistant but in execution instead of ruling.

Article 51

The directorate of the Amir of jihaad consists of four Departments, they are: The External Affairs, The Military, The Internal Security, and Industry.
The Amir of jihad is the supervisor and director of all four departments.

Article 52
The Department of External Affairs directs the foreign affairs connected with the relationship of the state with foreign countries, whatever these affairs.

Article 53
The Military Department oversees all affairs connected with the military forces, such as: the army, the police, equipment, tasks, armament supplies, etc. It also includes control of the military academies, military missions, and everything deemed necessary from the Islamic culture and the culture of the army and whatever is related to warfare and its preparation.

Article 54
The Department of Internal Security oversees everything connected with security. It undertakes maintaining security in the country by means of the military forces, and uses the police as a means to maintain security.

Article 55
The Department of Industry directs all affairs connected with industry, including heavy industry, such as the production of motors, engines and car bodies; metallurgical industries, electronics and light industry; and factories of private and public ownership connected with the military industry. All factories of whatever type should be established on the basis of the military policy.

Article 56
Jihad is a compulsory duty (farD) on all Muslims. Military training is therefore compulsory. Thus, every male Muslim, fifteen years and over, is obliged to undergo military training in readiness for jihad. Conscription, however, is farD kifaayah.

Article 57
The army is divided into two parts: the regulars, who are paid salaries from the State’s budget as employees, and the reserves, who comprise all the Muslims capable of fighting.

Article 58
The military forces are one force, which is the army from which certain divisions are selected and organised in a particular way and provided with a certain culture, these are called police (shurTah).

Article 59
The police are authorised to protect public order, supervise internal security and to carry out all executive duties.

Article 60
The army possesses flags and banners; the Khaleefah gives the flag to whomever he appoints as a leader of the army, the banners are presented by the chiefs of the flags (alwiyah).

Article 61
The Khaleefah is the leader of the army, he appoints the commander-in-chief, a general for each brigade and a commander for each division. The Brigadiers and commanders appoint the remaining ranks of the army. Members of the general staff are appointed according to their military culture, and are appointed by the general chief of staff.

Article 62
The army comprises one army located in specific camps. Some of these camps must be located in different provinces (wilaayaat) and strategic locations, and some must remain permanently mobile fighting forces. The camps are organised in numerous groups, each one of which is given a number as a name, such as the first army, the third army or can be named after a province (wilaayah) or district (‘imaalah).

Article 63
It is necessary to provide the army with the highest possible level of military education and to elevate its intellectual level as far as possible, and to provide every member in the army with the Islamic culture that enables him to have a general awareness of Islam.

Article 64
Each camp should have a sufficient number of officers of the general staff who have attained the highest level of military knowledge and experience in devising plans and directing battles. The army, as a whole, should have as many officers of the general staff as possible.

Article 65
It is necessary to provide the army with all the required armaments, supplies and equipment so as to fulfill its task as an Islamic army.

Article 66
Judgeship is the pronouncement of the verdict in a binding way. It settles the disputes among people, prevents that which harms the community’s rights and eliminates the disputes arising between people and members of the ruling apparatus - rulers and employees - including the Khaleefah and those of lesser rank.

Article 67
The Khaleefah is to appoint a chief judge authorised to appoint, discipline, and dismiss judges within the administrative regulations. The chief judge must be a mature Muslim male who is sane, just and a jurist. The remaining employees of the courts come under the domain of the directorate that administers the court’s affairs.

Article 68
There are three types of judges. They are:
1. The judge who settles the disputes among people in transactions (Mu’aamalaat) and punishments (‘Uqoobaat);
2. The muHtasib who settles the violations of the community’s rights; and
3. The judge of the Court for the Unjust Acts (maHkaamat ul-maDHalim) who settles disputes between people and officials of the State.

Article 69
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.

Article 70
The judge and the muHtasib may be given a general appointment to pronounce judgement on all problems throughout the State, or alternatively they can be given an appointment to a particular location and to give judgement on particular cases. On the other hand, the judge of the maHkaamat ul-maDHalim must be given a general appointment to pronounce judgement on all problems, but in terms of location he may be appointed to a particular location or all over the State.

Article 71
The courts should be comprised of only one judge who has the authority to pronounce verdict. One or more judges are however permitted to accompany him with only the authority of advising and assisting. They have no authority to pronounce verdict and their opinion is not binding on the judge who has the sole authority to give judgement.

Article 72
The judge cannot pronounce verdict except in a court session. Evidence and oaths are not considered except in a court session as well.

Article 73
It is permissible to vary the grades of courts in respect to the type of cases. Some judges may thus be assigned to certain cases of particular grades, and other courts authorised to judge the other cases.

Article 74
There are no courts of appeal or cassation, because all judgements are of equal standing. Thus, once the judge has pronounced the verdict it becomes effective and no other judge’s decision can overturn it, unless he judged with other than Islam, disagreed with a definite text in the Qur’an, Sunnah or Ijmaa’ us-SaHaabah or it appeared that he judged in contradictory to a true reality.

Article 75
The muHtasib is the judge who investigates all cases, in the absence of an individual litigation, involving the rights of the public that are non-criminal and not involving the Hudood (i.e., the punishments.)

Article 76
The muHtasib has the authority to judge upon violations, at any place as soon as he gains knowledge of these violations without the need to hold a court session. A number of policemen are put at the muhHtasib’s disposal to carry out his orders and to execute his verdicts immediately.

Article 77
The muHtasib has the right to appoint deputies to himself, that possess the same qualifications as the muHtasib, and to assign them to various locations where they exercise the same authority as the muHtasib in the location and the cases assigned to them.

Article 78
The judge of the maHkaamat ul-maDHalim is appointed to remove all unjust acts, committed by the Khaleefah, governor(s), or any official of the State, that have been inflicted upon anyone - whether that person is a citizen or not - living in the domain of the State.

Article 79
Judges in the maHkaamat ul-maDhalim of Injustice are appointed by the Khaleefah or the chief judge. As for their accounting, disciplining and dismissal, this is carried by the Khaleefah, the maHkaamat ul-maDHalim or the chief judge if authorised by the Khaleefah to do so. However, it is not allowed to dismiss him during his investigation in an unjust act against the khaleefah, mua’win ut-tafweeD or the chief judge.

Article 80
There is no limit on the number of judges that can be appointed for the Unjust Acts. The Khaleefah can appoint as many as he may deem necessary to eradicate the unjust acts. Although it is permitted for more than one judge to sit in a court session, only one judge has the authority to pronounce a verdict. The other judges only assist and provide advice, and their advice is not binding on the judge authorised to pronounce the verdict.

Article 81
The maHkaamat ul-maDHalim has the authority to dismiss any ruler, governor and official of the State, including the Khaleefah.

Article 82
The maHkaamat ul-maDHalim has the authority to investigate any case of iniquity, whether it be connected with officials of the State, the Khaleefah’s deviation from the divine rules, interpretation of the legislative texts in the constitution, canons and divine rules within the framework adopted by the Khaleefah or the imposition of a tax, etc.

Article 83
The judicature of the Unjust Acts is not restricted by a court session or the request of the defendant or the presence of the plaintiff. It has the authority to look into any case of injustice even if there is no plaintiff.

Article 84
Everyone, both prosecution and defence, has the right to appoint a proxy, whether male or female, Muslim or not, to act on his or her behalf. There is no distinction in this matter between the attorney and to the individual granting power to the attorney. The proxy has the right to be appointed on a salary according to the terms agreed upon between the two parties in question.

Article 85
It is permitted for the one who holds office, such as the Khaleefah, waali, official, muHtasib and judge of the Court for the Unjust Acts, or persons who have been vested with a specific responsibility, like a custodian or guardian, to appoint a person to his position as a proxy - within the bounds of his authority - for the purpose of appearing on his/her behalf as the plaintiff or defendant, and for no other reason.

Article 86
The territories governed by the State are divided into units called provinces (wilayaat). Each wilaayah is divided into units called districts (‘Imaalaat). The person who governs the wilayah is called the wali or Amir, and the person who governs the ‘Imaalaah is called the 'aamil.

Article 87
The waalis and the ‘aamils are appointed by the Khaleefah. The waali can, if authorised, also appoint the ‘aamils. The walis and 'aamils must possess the same qualifications as the Khaleefah, i.e., Muslim, male, free, mature, sane, ‘adl (trustworthy or competent) and competent in their responsibilities. They have to be selected from the people of piety (taqwa) and strength.

Article 88
The wali has the authority to govern and supervise the performance of the departments in his province on behalf of the Khaleefah. He has the same authority in the province as the delegate assistant has in the Khilafah State. He has command over the people of his province and control over all affairs except finance, the judiciary and the army. He has command over the police in respect of execution, but not in administration.

Article 89
The wali is not obliged to inform the Khaleefah of what he has carried out within his authorised command, but if a new problem arises, he has to wait until he has informed the Khaleefah about it, and then proceeds according to the instructions of the Khaleefah. If, as a result of waiting, the problem would be exacerbated, he must act first and then inform the Khaleefah later about the reason for not informing him.

Article 90
Every province has an assembly elected from its people, and headed by the wali. The assembly has the authority to participate in expressing opinions on administrative matters and not ruling; their opinions are not binding.

Article 91
The waali’s term of office in a particular province is not to be long. He must be discharged whenever he becomes powerful in his province or the people become enchanted with him.

Article 92
The waali’s appointment is a general responsibility in a defined location. Consequently, the waali is not moved from one province to another. He has to be discharged first and then reappointed.

Article 93
The wali can be discharged if the Khaleefah decides so, or if the majlis ul-ummah expresses dissatisfaction with him - whether justified or not - or if the majority of the people of the province show displeasure with him. However, the wali can only be dismissed by the Khaleefah.

Article 94
The Khaleefah must exercise strict control over the wulah and continually assess their performance. He must deputise people to monitor them and enquire about them. He has to periodically gather the wulah , or some of them, and listen to the complaints of the ummah of them.

Article 95
The management of the government’s affairs and the interests of the people is performed by, and the responsibility of, administrations, directorates and departments.

Article 96
The policy of the administrations, directorates and departments is built upon the efficiency of the system, speed in carrying out the tasks and competence in those who are in charge of administration.

Article 97
Any subject of the State, male or female, Muslim or not, who is suitably competent may be appointed as head or official of any administration, directorate or department.

Article 98
Every administration must have a general manager and every directorate and department must have a special director responsible for them. All directors are responsible before the general manager of their administrations, directorates and departments. In respect to conforming to the laws and public orders, they are responsible to the Khaleefah, waali and 'aamil.

Article 99
The managers and directors of all the administrations, directorates and departments are to be dismissed only for reasons connected with administrative regulations. It is permitted to move them from one post to another and to suspend them. The general manager of each administration, directorate or department is responsible for the appointing, dismissing, transferring, suspending and disciplining.

Article 100
Employees, other than the directors and the managers, are appointed, transferred, suspended, questioned, disciplined or dismissed by the general manager of their administration, directorate or department.

THE UMMAH ASSEMBLY (Majlis ul-Ummah)
Article 101

The members of the Majlis al-Ummah are those people who represent the Muslims in respect of expressing their views to the Khaleefah when consulted. Non-Muslims are allowed to be members of the Majlis al-Ummah so that they can voice their complaints in respect to unjust acts performed by the rulers or the misapplication of the Islamic laws.

Article 102
The members of the Majlis al-Ummah are elected by the people.

Article 103
Every citizen of the State has the right to become a member of the Majlis al-Ummah, provided he or she is both mature and sane. This applies to Muslim and non-Muslim. However, membership to non-Muslims is confined to their voicing of complaints in respect to unjust acts performed by the rulers or the misapplication of Islam upon them.

Article 104
Consultation (Shoora) and the mashoora are the seeking of views in absolute terms. These views are not binding in legislation, definitions, intellectual matters such as discovering the facts and the technical and scientific matters. However they are binding when the Khaleefah consults in other practical matters and actions that do not scrutiny or research.

Article 105
All citizens, Muslim or not, may express their views, but Shoora is a right for the Muslims only.

Article 106
All issues that fall under the binding Shoora, when the Khaleefah seeks opinion, are decided on the basis of the majority opinion, irrespective of whether it is considered to be correct or not. In all other matters of Shoora, the correct opinion is sought, whether it is a majority or minority held view.

Article 107
The Majlis al-Ummah is charged with five duties. They are:
(i) (a) To be consulted by the Khaleefah or to advice him on the practical matters and actions which do not need scrutiny or research, such as: affairs of ruling, education, health, and the economy, industry, farming and the like; and its opinion in that is binding.
(i) (b) However in the matters which require scrutiny and research and the technical matters, the financial, the military and the foreign policy, the Khaleefah has the right to refer to the Majlis for consultation and seeking an opinion; however the opinion of Majlis in such matters is not binding..
(ii) The Majlis has the right to account the Khaleefah regarding all the actions that the state has actually executed, whether they were of the domestic or foreign matters, or the finance or the army and the like. The view of the Majlis is binding wherever the majority opinion is binding and not binding wherever the majority opinion is not.
(iii). The Majlis has the right to express dissatisfaction with the assistants, governors, and mayors; and in this matter the view of the Majlis is binding and the Khaleefah must discharge them at once.
(iv). The Khaleefah may refer to the Majlis the rules, the constitution and canons, that he intends to adopt. Muslim members of the Majlis have the right to discuss them and express their views about them , but their opinion is not binding.
(v). To select the list of candidates standing for the position of Khaleefah; no candidate excluded from this list may stand and the decision of the Majlis is binding. Only Muslim members of the majlis may participate in drawing up this list.

Article 108

The primary role of a woman is that of a mother and wife. She is an honour (‘ird) that must be protected.

Article 109
Segregation of the sexes is fundamental, they should not meet together except for a need that the shar’ allows or for a purpose the shar’ allows men and women to meet for, such as trading or pilgrimage (Hajj).

Article 110
Women have the same rights and obligations as men, except for those specified by the shar’i 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
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 112
Women are not allowed to take charge of ruling, thus women cannot hold the positions of Khaleefah mu’aawin, waali, ‘aamil nor to practice any actions of ruling. She is not allowed to be a chief judge, a judge in maHkaamat ul-MuDHalim nor ameer of Jihad.

Article 113
Women live within a public and private life. Within their public life, they [women] are allowed to live with other women, maHram males [males forbidden to them in marriage] and foreign men (whom they can marry) on condition that nothing of the women’s body is revealed, apart from her face and hands, and that the clothing is not revealing nor her charms displayed. Within the private life she is not allowed to live except with women or her maHram males and she is not allowed to live together with foreign men. In both cases she has to restrict herself with the rules of shara’.

Article 114
Women are forbidden to be in private (khulwah) with any men they can marry, they are also forbidden to display their charms or to reveal their body in front of foreign men.

Article 115
Men and women must not practice any work that poses danger to the morals or causes corruption in society.

Article 116
Marital lives is one of tranquillity and companionship. The responsibility of the husband on behalf of his wife (qiwaamah) is one of taking care, and not ruling. She is obliged to obey her husband and he is obliged to meet the costs of her livelihood according to a fair standard of living (ma’roof).

Article 117
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
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 [10 years old], 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.

Article 119
The management of economics is the view of what the society ought to be when addressing the satisfaction of (human) needs, so what the society ought to be is made as the basis for satisfying the needs.

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.

Article 121
Every individual must have all his basic needs provided for completely by the State, and he/she must be guaranteed to satisfy his luxurious needs (non-basic needs) to the highest possible level.

Article 122
Allah is alone the owner of property and He has made human beings heirs in it. By this general entrust humankind has acquired the right to possess property. As a consequence of Allah’s (swt) permission for the individual to possess property, man has the actual possession.

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

Article 124
Private properties are a divine rule determined by the property itself or the benefit from it. As a result of this possession, the person who possesses it obtains a benefit from it or receives a return for it.

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 128
The disposal of property is restricted by the permission of the Legislator, i.e., Allah, (swt) whether it is spending or investing of property. Squandering, extravagance and miserliness are forbidden. Also forbidden are the capitalist companies, co-operatives, all other illegal transactions, usury (riba), fraud, monopolies, gambling and the like.

Article 129
Tithed land (al-‘Ushriyyah) constitutes land within the Arabian peninsula and land whose owners had embraced Islam whilst possessing the land, (i.e. before the Islamic State encountered them by jihad).Tax land (al-Kharaajiyyah) is all land, other than the Arabian Peninsula, which was opened by jihad, i.e. war or peace. Al- Ushriyyah land, together with its benefits, is owned by individuals. Al Kharaajiyyah land is owned by the State, and individuals own its benefits. Everyone has the right to exchange, through shar’i contracts, tithed land and the benefits from tax land. All people can inherit these, the same as with other properties.

Article 130
Uncultivated (muwaat) land is acquired by giving life to the land, i.e. irrigating it, or by protecting it, i.e. erecting fencing. Cultivated land can only be acquired by way of shar’ means, such as: inheritance, purchasing or through a donation from the State.

Article 131
Leasing land, whether al- Ushriyyah land or al al-Kharaajiyyah land, for agriculture is forbidden. Sharecropping of land planted with trees is permitted, and sharecropping on all other land is forbidden.

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 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.

Article 136
Everybody in the State has the right to utilise public property, and the State has no right to allow any individual to singularly possess, own or utilise public property.

Article 137
The State is allowed to protect parts of the uncultivated land or public property on behalf of any of the citizens' interests.

Article 138
Hoarding funds, even if zakaah is paid on it, is forbidden.

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 142
The Muslims only pay the tax that shar’ has permitted to cover the expenditure of bayt ul-mal, on condition that it is levied on that which is surplus to the individual’s needs. The tax must be sufficient to cover the demands of the State.

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.

Article 145
The permanent sources of income for bayt ul-maal are: spoils (fei`), jizyah, kharaaj, a fifth of the buried treasure (rikaaz) and zakaah. All these funds are collected, whether there is a need for them or not, on a perpetual basis.

Article 146
If the revenues derived from the permanent sources of income for bayt ul-maal 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 147
Income derived from public and State property, people dying without heirs, properties of the apostates and customs levied at the state’s borders (thoghoor), are all recorded in bayt ul-maal.

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.

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

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 151
The salary is to be determined according to the benefit of the work, or the benefit of the employee, and not according to the knowledge or qualifications of the employee. There are to be no annual increments for employees. Instead, they are to be given the full value of the salary they deserve for the work they do.

Article 152
The State is to guarantee the living expenses of the one who has no money, no work and no relatives responsible for his financial maintenance. The State is responsible for housing and maintaining the disabled and handicapped people.

Article 153
The State must endeavour to circulate wealth among all the subjects and forbids the circulation of wealth among only a sector of society.

Article 154
The State tackles the task of enabling every subject to satisfy his luxuries (non-basic needs) and to achieve equality in society in accordance with the funds available to her, in the following way:
a. The State grants liquid and fixed assets from those owned by bayt ul-maal, and from the war booties etc, to its citizens.
b. The State donates from its cultivated land to those who have insufficient or no land. Those who possess land but do not use it are not given land. Those who are unable to use their land are given financial assistance to enable them to use their land.
c. Those who are unable to settle their debts are given funds from zakaah, and the war booty, etc.

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.

Article 156
The State supervises the whole affairs of industry. It directly undertakes those industries included in the public property.

Article 157
Foreign trade is assessed on the basis of the citizenship of the trader and not the origin of the goods. Merchants from countries in a state of war with the State are prevented from trading in the State, unless given a special permission for the merchant or the goods. Merchants from countries that have treaties with the State are treated according to the terms of the treaties. Merchants who are subjects of the State are prevented from exporting any goods that the enemies could benefit of militarily, industrially or economically. However, they are not prevented from importing any property they own.Any country that we have real war between its citizens and us(such as Israel) is excluded from these rules. The rules applicable to the actual land of war apply to such a country in all the relations with it whether trade or otherwise.

Article 158
All individual subjects of the State have the right to establish research and development laboratories connected with all life’s affairs. The State should also establish such laboratories.

Article 159
Individuals are prevented from possessing laboratories producing materials that could harm the Ummah or the state.

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 161
The use of foreign capital and its investment within the State is forbidden. It is also prohibited to grant franchises to foreigners.

Article 162
The State issues its own currency, which is independent of all foreign currencies.

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.

Article 164
It is permissible to have exchange between the State currency and the currency of other states like the exchange between the state’s own coinage. It is permissible for the exchange rate between two currencies to differ provided the currencies are different from each other. However, such transactions must be undertaken in a hand-to-hand manner and constitute a direct transaction with no delay involved. The exchange-rate can change or fluctuate without any restrictions as long as it is between two different currencies. All citizens can buy whatever currency they require from within or outside the State, and they can purchase the required currency without obtaining prior permission or the like.


Article 165
The Islamic creed constitutes the basis upon which the education policy is built. The syllabi and methods of teaching are designed to prevent a departure from this basis.

Article 166
The purpose of education is to form the Islamic personality in thought and behaviour. Therefore, all subjects in the curriculum must be chosen on this basis.

Article 167
The goal of education is to produce the Islamic personality and to provide people with the knowledge connected with life’s affairs. Teaching methods are established to achieve this goal; any method that leads to other than this goal is prevented.

Article 168
A distinction should be drawn between the empirical sciences such as mathematics, on the one hand, and the cultural sciences, on the other. The empirical sciences, and all that is related to them, are taught according to the need and are not restricted to any stage of education. As for the cultural sciences, they are taught at the primary and secondary levels according to a specific policy that does not contradict Islamic thoughts and rules. In higher education, these cultural sciences are studied like other sciences provided they do not lead to a departure from the stated policy and goal of the education.

Article 169
The Islamic culture must be taught at all levels of education. In higher education, departments should be assigned to the various Islamic disciplines as will be done with medicine, engineering, physics etc.

Article 170
Arts and crafts may be related to science, such as commerce, navigation and agriculture. In such cases, they are studied without restriction or conditions. Sometimes, however, arts and crafts are connected to culture and influenced by a particular viewpoint of life, such as painting and sculpting. If this viewpoint of life contradicts the Islamic viewpoint of life, these arts and crafts are not taken.

Article 172
The state’s curriculum is only one, and no curriculum other than that of the state is allowed to be taught. Private schools provided they are not foreign, are allowed as long as they adopt the state’s curriculum and establish themselves on the State’s educational policy and accomplish the goal of education set by the State. Teaching in such schools should not be mixed between males and females, whether the students or the teachers; and they should not be specific for certain deen, madhab, race or colour.

Article 173
It is an obligation upon the State to teach every individual, male or female, those things that are necessary for the mainstream of life. This should be obligatory and provided freely in the primary and secondary levels of education. The State should, to the best of its ability, provide the opportunity for everyone to continue higher education free of charge.

Article 174
The State ought to provide the means of developing knowledge, such as libraries and laboratories, in addition to schools and universities, to enable those who want to continue their research in the various fields of knowledge, like fiqh, Hadeeth and tafseer of Qur’an, thought, medicine, engineering and chemistry, inventions and discoveries etc. This is done to create an abundance of mujtahideen, outstanding scientists and inventors.

Article 175
The exploitation of writing for educational purposes, such as copyrighting, at whatever level is strictly forbidden. Once a book has been printed and published, nobody has the right to reserve the publishing and printing rights, including the author. However, if the book has not been printed and published, and thus is still an idea, the owner has the right to take payment for transferring these ideas to the public, the same way he can take payment for teaching them.


Article 176
Politics is taking care of the nation’s affairs inside and outside the State. It is performed by the State and the nation. The State practices it and the nation questions that practice.

Article 177
It is absolutely forbidden for any individual, party, group or association to have relations with a foreign state. Relations with foreign countries are restricted only to the State, because the State has the sole right to practice taking care of the Ummah’s affairs. The Ummah is to question the State in connection with this task of executing the taking care of her affairs.

Article 178
Ends do not justify the means, because the method is integral to the thought. Thus, the duty (waajib) and the permitted (mubaaH) cannot be attained by performing a forbidden action (Haraam). Political means must not contradict the political methods.

Article 179
Political manoeuvres are necessary in foreign policy, and the effectiveness of these manoeuvres is dependent on concealing (your) aims and disclosing (your) acts.

Article 180
Some of the most important political means are disclosing the crimes of other states, demonstrating the danger of erroneous politics, exposing harmful conspiracies and destroying misleading personalities.

Article 181
One of the most important political methods is the manifestation of the greatness of the Islamic thoughts in taking care of the affairs of individuals, nations and states.

Article 182
The political cause of the Ummah is Islam, in the might of the State, the improvement of the implementation of its rules, and continuity in its call (da'wah) to humankind [to become muslims].

Article 183

Conveying the Islamic da’wah is the core around which the foreign policy revolves, and upon which relations between the State and other states are built.

Article 184
The state’s relations with other states are built upon four considerations. These are:
1. States in the current Islamic world are considered to belong to one state and, therefore, they are not included within the sphere of foreign affairs. Relations with these countries are not considered to be in the realm of foreign policy and every effort should be expended to unify all these countries into one state.
2. States who have economic, commercial, friendly or cultural treaties with our State are to be treated according to the terms of the treaties. If the treaty states so, their subjects have the right to enter the State with an identity card without the need for a passport provided our subjects are treated in a like manner. The economic and commercial relations with such states must be restricted to specific items and specific characters that are deemed necessary and which, at the same time, do not lead to the strengthening of these states.
3. States with whom we do not have treaties, the actual imperialist states, like Britain, America and France and those states that have designs on the State, like Russia are considered to be potentially belligerent states. All precautions must be taken towards them and it would be wrong to establish diplomatic relations with them. Their subjects may enter the Islamic State only with a passport and a visa specific to every individual and for every visit, unless it became a real belligerent country
4. With states that are actually belligerent states, like Israel, a state of war must be taken as the basis for all measures and dealings with them. They must be dealt with as if a real war existed between us - whether an armistice exists or not - and all their subjects are prevented from entering the State.

Article 185
All military treaties and pacts, of whatever source, are absolutely forbidden. This includes political treaties and agreements covering the leasing of military bases and airfields. It is permitted to conclude good neighbouring, economic, commercial, financial, cultural and armistice treaties.

Tags: hizb-ut-tahrir

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Replies to This Discussion

The Article numbers in this text refer to the Hizb ut Tahrir (HuT) Constitution,

This party wants a pan-national islamic state run by an elected dictator [Article 34, Article 35, Article 38], where there is no law but sharia law [Article 12], and where non-muslims are systematically discriminated against [Article 7e, Article 18, Article 20, Article 21, Article 26, Article 118].

What follows are a series of claims that muslims and islamic appeasers make, which are contradicted by the HuT Constitution. 

"taqiyaa is a myth, and islam does not encourage muslims to be deceitful"
- every citizen of the islamic state is compelled to obey the rules of islam, and when necessary, to do this in secret [Article 3]. 

"islam is not supremacist" 
- in the islamic state in a marriage between a muslim and a non-muslim, it is islamic law that would apply to the marriage. [Article 7e]; if there are children as the product of a marriage between a muslim and a non-muslim, then when the children get to the age of 10 they must go to live with the muslim parent [Article 118]
- if the muslim fanatics were in charge the only official language would be arabic [Article 8]
- non-muslims cannot vote for a new Dictator when the old one dies [Article 26]
- none of the top jobs in the islamic state can go to non-muslims (or to women for that matter) [Article 18]

"there is no compulsion in religion" (it depends what is meant by "compulsion") 
- Article 11 says it is the primary function of the islamic state to spread islam. To that end there are various discriminatory devices (marriage benefits, tax benefits, political benefits) muslims plan to put in place to induce people to submit to their religion. In the past muslims have tortured buddhists, sikhs, hindus and christians to become muslims. 
- even non-muslim schools must teach an islamic syllabus [Article 172] 

"sharia only applies to muslims" 
- no, it will apply to everyone [Article 7f]
- even in private schools the sexes must be segregated (including staff and students) [Article 172].

"a modern day islamic state would not execute people for apostasy"
-The state envisaged by the thousands who attend HuT conference WILL execute people for apostasy (see Article 7c). This is one reason why it is so stupid for anyone to convert to islam - if the muslim fanatics get their way, there will be no going back.

"muslims believe in democracy"
- the islamic state will be controlled by an elected Dictator called the Caliph [Article 34, Article 35, Article 38].
- the pan-national fascist state will NOT be democratic. Non-muslims will not be allowed to vote, and only muslims can have political parties (and those parties must be islamic) [Article 21]. Non-muslims can only give an opinion to the Dictator when he asks for it [Article 20], and non-muslims cannot vote for a new Dictator when the last one dies [Article 26]. The Dictator cannot be removed from power [Article 38].
- even at the provincial level the people do not get to vote [Article 90].
- whilst the Dictator might consult muslims, he is under no obligation to act on what they say [Articles 104-107 although they appear to be contradictory].

"muslims believe in justice" 
-modern democracies rely on checks and balances, and a separation of legislative power from political power. In the islamic state there will be NO court of appeal - once you're convicted of something that's the end of the matter [Aricle 74]. No Human Rights Act. No "get out of jail free" card.

"muslims believe in equality" 
- in Article 6 they talk about equality under the law, but sharia law assigns different status to muslims and non-muslims [dhimmis]. Thus the claims concerning equality are a sham - they are playing with words.
- the elected Dictator of the islamic state can only be male [Article 31, Article 33d]
- other senior positions cannot be held by women [Article 37, Article 67, Article 87, Article 111-112] or non-muslims [Article 37, Article 42, Article 49, Article 67, Article 69, Article 87]
- muslims might be consulted by the Dictator, non-muslims wil not [Article 101].
- women are obliged to obey their husbands [Article 116]
- non-muslims will have to pay extra taxes [Article 140]
- all education is to be islamic - whilst pluralistic democracies allow different religious instruction in schools, the totalitarian islamic state will not [Article 172].

"the caliphate could never return, as there is no living caliph [Dictator]" 
- fascist muslims like those in HuT have a way round this - they will elect the Dicatator for life [Article 34, Article 35, Article 38].

"talk of a caliphate [pan-national totalitarian state] is hypothetical - they are only talking of a time when the whole world would be ruled by muslims" 
- no, they talk clearly about the existence of kaafir states [Article 29], and of Israel. What they are planning is a way to bring about this caliphate. They claim that all islamic states are already part of this caliphate [Article 184]. All they are waiting for is the election of their pan-national Dictator. They also refer to being at war with Israel [Article 157, Article 184].

"islam is a religion of peace" 
- the islamic fascists don't see it that way: the Ministry of Jihad would have control over the army, the police, foreign affairs, and industry [Article 51], and all factories of whatever type should be established on the basis of the military policy [Article 55]. The entire industrial economy is to be geared towards Jihad, which sounds eerily familiar to the totalitarian states under the Nazis and Communists. This islamic state is a military state, led by a Dictator.

"jihad is not about war, it's about inner struggle" 
- the thousands of British muslims who support HuT obviously disagree. They see jihad as being only about war, and every male muslim over the age of 15 must "undergo military training in readiness for jihad" [Article 56]. All the land outside the Arabian peninsula that is controlled by muslims was acquired through jihad [Article 129].

"if the Palestinian problem was solved muslims would stop being so aggressive" 
- even if there was an armistice between the fascist islamic state and Israel, the islamic state will continue to be at war with Israel [Article 184].

"muslims believe in the resolutions of the United Nations"
muslims just make use of the UN as a tool; they state quite clearly that their islamic state will have nothing to do with the UN, because the only source of authority they recognize is sharia [Article 186]. This makes sense when one considers that all 56 islamic states that currently exist, reject the UN Declaration of Human Rights.

"Hizb ut Tahrir is not really a political party - they don't stand in elections"
- for now, because they have no chance of winning and wish to avoid the limelight (why else did they start to hide their Constitution in 2007?). If they can come up with a reason to believe in voting in order to choose their elected Dictator, when the time is right they will suddenly believe in standing in elections for parliament.

The blue print for a perfect sociaty. Its the sort of constitution the left would die for.   




This is the face of true extremism.



I've added hyperlinks to the key points of the document.  This draws out the key points, and provides direct proof of the islamo-fascists plans for those arrogant racists who do not believe what muslim organisations are saying.

Why is anyone surprised that "Baroness" Warsi is consorting with a supporter of Hizb ut Tahrir?  She's a homophobic old cow.  And we see exactly what muslims are like, when the kuffarphobic socialist Hasan Medhi jumps to defend Warsi's homophobia.  A couple of years ago Warsi had to be prevented by Cameron from going to address a muslim extremist conference.  It seems you can never get more than a cigarette paper between an "extremist" muslim and a "moderate" muslim.

A former Hizb ut-Tahrir member, Ghaffar Hussain, who now works for the Quilliam Foundation, the anti-radicalisation organisation, said: “He [Mr Hussain ]acted as a key recruiter and propagandist for the groups in the late 90s.

When I first got involved with EDL, it was one of those uneducated working-class lad who told me he thought that Hizb ut Tahrir acolytes were playing "the long game", and that they had infiltrated organisations up and down Britain.  Quilliam pointed that same thing out a year or two later.  

The really disturbing thing is that the chap from EDL had already told me that he thought Quilliam were themselves part of "the long game".  

Thanx Joe for putting this document up.

What is amazing is they are allowed to hold rallies unopposed, more amazing, they are indirectly being supported  by groups who should be demonstrating against this ultra islamofascist organization, by this I mean, groups who claim to be anti-fascist are attacking organizations that oppose the likes of Hizb ut Tahir.

Hizb ut-Tahrir is very active in the west, particularly in the United Kingdom, and is also active in several Arab and Central Asian countries, despite being banned by many governments such as Turkey, Bangladesh and Egypyt.

 Hizb ut-Tahrir has been accused by the governments of Central Asia of terrorist activity or illegal importation of arms into their countries.It is believed by some to clandestinely fund and provide logistical support to a wide range of terrorist operations in Central Asia, and elsewhere, although attacks may be carried out in the names of local groups.

Hizb ut-Tahrir also works openly in Malaysia and Indonesia and has never been banned in these two Muslim countries. It held an international khilafah conference in Indonesia on August 12, 2007 at the Bung Karno Stadium, which has a capacity of 100,000 people and thus has the joint 10th largest capacity for any stadium worldwide. The event was attended by around 100,000 people

 In the much self acclaimed Truely Asia the bubbling, bustling melting pot of races and religions where Malays, Indians, Chinese and many other ethnic groups live together in peace and harmony. 


I forgot to give the source to the picture

And in 2005, David Cameron said 

During the last century a strain of Islamist thinking has developed which, like other totalitarianisms, such as Nazism and Communism, offers its followers a form of redemption through violence.

The seeds of this ideology are various. [...]

A number of thinkers - most notably the Egyptian Sayyid Qutb - have argued that it has been the abandonment of true Islam which lies at the heart of Muslim problems.

Qutb and his followers, including Osama bin Laden, have argued for a jihad to purge the Islamic world of those they see as apostate leaders and rid it of all western influences.

They have opposed the secular Egyptian government and the house of Saud, as well as demanding an end to any western presence on Islamic soil.

But the Jihadist programme is not limited to these goals. They work, like Trotskyist "transitional demands", to rally support among the disaffected and radicalise them for the greater struggle.

Strange how Cameron should point out the connection with Trotskyism, but we never see the authorities elaborating a possibility that these islamo-nazis have infiltrated many mainstream muslim organisations (and even mainstream non-muslim organisations like the Labour Party, the LibDems, and the Conservative Party).  Thirty years ago, the British Labour Party had to fight a huge internal battle with the Trotskyists in Militant Tendency.  Yet there's no sign that the British establishment have a clue that muslims are very likely to have adopted the same kind of entryism.

Until people are told to start looking for such connections and associations, they are not going to see them.  But we have uncovered on 4F before the ways in which organisations like Qulliam and Faith Matters work to cover up evidence of the spread of extremist teaching and action.  Baroness Warsi and Lord Ahmed are other candidates who should be regarded as enemy agents for the activities that they are known to have been involved in.  If this was the Cold War, no doubt there would be people positing that they were working for the Soviet Union.

A direct line can be traced from the chairman of the Conservative Party, through Abid Hussain, through Omar Bakri Muhammed, back to Sayid Qutb and the nazi-inspired Muslim Brotherhood.  It's time Cameron started to look around him.

I stumbled upon this. We all know that in 2002, Hizb ut Tahrir had 10,000 islamo-nazis at their Wembley conference.  In 1994, they had 8,000.   It appears that the murder of 3000 Americans did nothing to diminish the interest of muslims in islamic nazism.

There is a lot of stuff in this...


1. Islam is a totally MISSIONARY religion committed to making EVERYONE Muslim, according to the Koran the world is divided up into 2 parts, Dar-as-Islam (House of Faith) a title which applies to all Islamic countries and Dar-al-Harb (Household of War), land not yet surrendered to Allah, which is the rest of the world. It is the duty of every Muslim to wage Jihad (Holy War) against Kafirs, infidels and unbelievers what the Koran calls non-Muslims and make them submit to Islam. Violence against Kafirs is encouraged in the Koran, if gentle persuasion doesn¡¦t work. 

2. Conversions of Sikh and Hindu men and women is becoming an increasing problem, hundreds of reported and verified conversions in the last few years. Dozens of cases were reported in October 1995 alone, when the new academic year started also converted. Universities in London, Bradford and Luton are particular problem areas. 

3. At the Hizb-ut-Tahrir ( HUT ) conference at the Wembley arena in August 1994, a Sikh was converted on stage in front of 8000 cheering and clapping Muslims. The Sikh girl then proceeded to attack Sikhism making particularly offensive statements against the Sikh Gurus. The audience laughed and continued to cheer. Some of this speech was televised on satellite T.V and on the HUTs pirate radio station. Muslim leaders at the conference called for an intensification of the campaign to bring Sikh and Hindu women to Islam. The same thing happened at HUTs Rally for Islam conference in Trafalgar Square, August 1995. This time 2 Hindu women were converted on stage in front of 2000 cheering Muslims. Again Muslim leaders demanded that Muslims boys try harder to convert Sikh and Hindu girls. 

4. The self appointed Muslim parliament of Britain passed a resolution demanding that the British government make it illegal for Muslim women to marry non-Muslim. It also called for the banning of conversions of Muslims to other faiths. Any Muslim who did convert was to be stoned to death according Islamic tradition. Thankfully, the British government did not take their demand seriously, but the event showed the Muslims double standards and hypocrisy. 

5. HUT leaders issued a directive in January 1995 to specially selected male members telling them to place Ads in personal columns of national newspapers inviting relationships from Asian women, they were told to write the religion and nationality of the girl were unimportant and be ambiguous about their own backgrounds by for example only describing themselves as Asian. 

They were further told to form intimate relationships with only Sikh and Hindu girls who replied with the aim of conversion. The expense of the Ads and any dates were to be paid by the HUT. 

6. Certain Muslims have taken to wearing Karas (Sikh steel bracelet) at Bhangra gigs with the aim of specifically seeking to meet Hindu and Sikh girls. When meeting the Girls, these people identify themselves in such a way that the girl does not realise that they are Muslim, for example by shortening the name Mohammed to Mohan. They form relationships with the girl and begin the slow path to conversion. 

7. A Muslim converting somebody, will never tell the person the whole story. For example when converting men they always leave out the part about having to be circumcised to become Muslim. After all what man would want half of his genitals cut off. Likewise girl converts are tricked into believing that men and women are equal to Islam. 

They are not told that rape victims according to the Koran have produce 4 Male witnesses of good character to say that they were raped or they will be charged with adultery and stoned according to Islamic tradition (hundreds of cases where this has occurred are on file with Amnesty International, contact them for further information). Also according to the Koran, all man has to do to divorce his wife is say Talaq 3 times. For women of course getting a divorce is much harder. Besides which what woman wants to share her husband with three other women. 

The new method that they are employing is to change their names by deed poll to Mohan Singh and Balraj Singh , they add surnames on to Gill and Hayer are two of there favorites. Please check the person you are going to marry and there credentials through your parents or close relatives NAMES MEAN NOTHING THERE ARE BEING CHANGED BY DEED POLL IT ONLY COSTS THEM A COUPLE OF HUNDRED POUNDS , SUPPLIED BY THEY¡¦RE FANATICAL ELDERS!!!! 

8. HUT leadership has instructed its members to specifically target problem groups of conversion. These include young teenage girls, people with social problems, the recently bereaved and victims of abuse as children. These people are considered to be weak willed and easily manipulated once identified the Muslim will try to convince their target that Islam will magically solve all their problems. Incidentally in 1992 the hut produced an article telling Muslim men to particularly target non-Muslim girls with plain or unattractive physical, facial or body features. These girls the article said would not be accustomed to this attention and would do anything to maintain a relationship. It went on to say that the discomfort you may feel in such relationships, especially if intimate is only temporary however the rewards you will receive in Heaven will last for eternity. 

9. The HUT has instructed Muslims to work in groups when converting, with one person forming a very close friendship with their target. The group then works to find out the strengths and weaknesses of the person involved and then will work accordingly. If for example, the person loves sport and is very athletic, they go on about how Islam actively encourages sport and how all the world¡¦s best sportsmen such as Muhammad Ali, Tyson and Imran Khan are Muslims. 

If the person has a strongly anti-white attitude, then they will stir up racial hatred against whites even more by talking about past white injustices against them. This policy has been used effectively with Afro-Caribbean¡¦s, with whom they talk about the slave trade and give Malcolm X as role model (Muslim groups leafleted black cinema audiences watching Malcolm X when it was released ). Similarly, the hard up have been offered well-paid jobs with Muslim businesses providing they convert. 

10. Forced conversions do occur. There have been many documented cases at least one in Southall) when Sikh and Hindu girls have been taken to Pakistan by their Muslim boyfriends and forcibly converted. Those resisting are passed on to other Muslim men who keep the girl under lock and key, in some remote village without telephones. All the girls money and her passport are taken away. Other cases have occurred when Sikh and Hindu girls are photographed naked by their Muslim boyfriends, and are told to convert or else the photos will be published in magazines and sent to the girls family and friends. These are not tragically scare stories but facts. 

CONVERSIONS INTO ISLAM almost always occur out of a persons IGNORANCE or MISUNDERSTANDING of their own religion. Take time to understand your religion and educate others. The process of conversion is usually very SUBTLE and GRADUAL. 

It always occurs by progressively UNDERMINING YOUR CULTURE and RELIGION through misquoting religious texts and falsifying historical events. Be on guard and stop them from speaking lies about your religion be you Sikh or Hindu. The HUT and other Muslim groups have said that they aim to make FRANCE, an ISLAMIC REPUBLIC by the year 2015 and Britain by 2025 through CONVERSIONS, IMMIGRATION and high MUSLIM BIRTH RATES. 

THE DIFFERENT WAYS THE HUT ARE ATTACKING US Fanatics are now vandalising books on Sikhism and religious texts such as the Guru Granth Sahib in Council, School, and college libraries. 

About 30% of the time this vandalism involves the writing of false propaganda and messages to the readers of the book. These messages usually attempts to UNDERMINE your faith by MISQUOTING religious texts and distorting reality. Check your local library especially if you live in an area with a history of trouble. 

Recent events have shown that groups have become increasingly envious of our prosperity in this country. They are now systematically trying their best to damage us financially. In some Mosques speakers have told worshippers to boycott Sikh and Hindu shops. However, the most obvious example of this economic sabotage would be that of the Bradford riots. These were not as the media have us believe merely a case of Asian youths uprising and fighting white fascist police brutality, but more a situation where gangs went on rampage, burning and looting non-Muslim property. 

The Economist Magazine (June 17th 1995 edition ) reported that No Hindu nor Sikh youths took part, only Muslim males. Indian owned business were attacked. In fact other reports state that older, masked Muslims ( thought to be HUT ) went down the streets ahead of everyone else, and specifically marked out Sikh and Hindu shops with spray paint, for destruction by rioters following them. Don¡¦t be fooled by the Muslim media, Sikhs and Hindus were the victims of the Muslim riots in Bradford. 

The HUT produced and circulated articles in universities, stating that Jewish, Sikh and Hindu students were dogs and must be removed from higher education. (As reported in the Guardian, 31st October 1995 edition). The Muslims have realised that the power, respect, money and knowledge and influence brings makes us more powerful enemies. The exact strategy for preventing us from obtaining higher education has not yet been leaked, but the harassment and bullying Hindu and Sikh students at schools and colleges (by such acts as the storming of West Thames college in Jan 1995) is bound to be a part of it. After all how can anyone work in places of such stress. 

Our youths must strive to get highly educated as they possibly can. University students should act as role models and encourage younger members of the community to get an education. This will greatly benefit not only you and your family, but help your community. 

Youths have been instructed to infiltrate any and every organisation and position of authority they can. They have also been told to keep their Islamic fundamentalist secret and subtly remove our community from a position within these organisations. For example, they have been directed to join Student Union bodies, the Media, anti-racist groups community groups, councils and political parties. 

Muslims even use black magic to try and convert people. So don't take anything object, food, gift from a muslim! 



Do not dismiss your dreams. To be without dreams is to be without hope. To be without hope is to be without purpose. Do not run through life so fast that you forget not only where you have been, but also where you are going. 

Life is not a race, but a journey to be savoured each step of the way....

'Infidels must wear red collars and shave heads': 'Nazi' vision of Muslim Britain from Imam who ran 'Isis' barbecue in Cardiff park

    Abu Waleed, 35, was seen at event in Cardiff bedecked with Isis flags
    Al Qaeda splinter group Isis has been joined by three young Welsh jihadis
    Now a video has emerged outlining Waleed's startling views on society
    Non-Muslims cannot walk on the pavement and should ride mules, he says
    They 'should give nice clothes to Muslims and wear mismatched shoes'
    Moderates furiously criticised Waleed, from Hounslow, west London
    Lib Dem peer said speech was similar to 'very worst views of Adolf Hitler'

Read more:

The MCB has close links with "the Hizb". Perhaps that point has already been made above.

The MCB also campaigned against it being banned in the UK; at roughly the same time as calling for Gert Wilders to be banned in the UK and, later, Pamela Geller and Robert Spencer.

The supposedly liberal, tolerance, multiculturalist non-aligned "Faith Matters" advised the government:

a) do not ban Hizb ut Tahrir

b) ban the Jewish Defence League


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Muslim Terrorism Count

Thousands of Deadly Islamic Terror Attacks Since 9/11

Mission Overview

Most Western societies are based on Secular Democracy, which itself is based on the concept that the open marketplace of ideas leads to the optimum government. Whilst that model has been very successful, it has defects. The 4 Freedoms address 4 of the principal vulnerabilities, and gives corrections to them. 

At the moment, one of the main actors exploiting these defects, is Islam, so this site pays particular attention to that threat.

Islam, operating at the micro and macro levels, is unstoppable by individuals, hence: "It takes a nation to protect the nation". There is not enough time to fight all its attacks, nor to read them nor even to record them. So the members of 4F try to curate a representative subset of these events.

We need to capture this information before it is removed.  The site already contains sufficient information to cover most issues, but our members add further updates when possible.

We hope that free nations will wake up to stop the threat, and force the separation of (Islamic) Church and State. This will also allow moderate Muslims to escape from their totalitarian political system.

The 4 Freedoms

These 4 freedoms are designed to close 4 vulnerabilities in Secular Democracy, by making them SP or Self-Protecting (see Hobbes's first law of nature). But Democracy also requires - in addition to the standard divisions of Executive, Legislature & Judiciary - a fourth body, Protector of the Open Society (POS), to monitor all its vulnerabilities (see also Popper). 
1. SP Freedom of Speech
Any speech is allowed - except that advocating the end of these freedoms
2. SP Freedom of Election
Any party is allowed - except one advocating the end of these freedoms
3. SP Freedom from Voter Importation
Immigration is allowed - except where that changes the political demography (this is electoral fraud)
4. SP Freedom from Debt
The Central Bank is allowed to create debt - except where that debt burden can pass across a generation (25 years).

An additional Freedom from Religion is deducible if the law is applied equally to everyone:

  • Religious and cultural activities are exempt from legal oversight except where they intrude into the public sphere (Res Publica)"

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