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Volume :24 Issue : 93 1999      Add To Cart                                                                    Download

HIZB AL-TAHRIR IN THE KUWAITI SOCIETY (1952 – 1996)

Auther : Dr. Ahmad M. Al-Baghdadi

 

The twentieth century has witnessed the existence of many religious groups, which could be called “Political-Islamic”. These religious groups are varied in style of ways of how to achieve their essential aim, i.e. the establishment of the Islamic State. Among these religious groups we find Hizb Al-Tahrir of Liberation Party, which was established in Al-Quds (Palestine) in 1952 by Taqi Al-Din Al-Nabhani (1909 – 1978).

The main object of this paper is to prove two points: the first one is to follow the politico-sociological role of the party in the Kuwaiti society since 1952 till 1996. The second point is to prove that Hizb Al-Tahrir achieved nothing but failure and disappointment because of its useless objects and short sighted vision.

It is well known that the society of Kuwait was an open area for all Arab political currents and parties such as Nassirism, Arab nationalism and even communism, in addition to religious parties such as Muslim Brothers, Sulfia movement and Hizb Al-Tahrir as well.

According to different publications, one can say that Hizb Al-Tahrir was the only party, which called, explicitly for the Islamic State or (Al-Khilafah) by revolution and its members give no attention to the ethical issue or religious rituals during their efforts for establishing the Islamic State. With such an unusual approach they worked within the Kuwaiti society, dealing with Islam as an ideology rather than a religion.

The Kuwaitis, during the fifties, although Muslims, they refused to deal with Islam from an ideological point of view. They refused the political programme of Hizb Al-Tahrir because it stands in contradiction with the constitutional state, which they believed in and worked for during the fifties and the sixties.

Because of its ideological rigidity, Hizb Al-Tahrir refused to accept the politico-sociological reality of the society of Kuwait and also because this reality stands against its main object, i.e. establishment of the Islamic State. Consequently, it is natural for the Kuwaiti members of Hizb Al-Tahrir to refuse the constitutional state and to call against it in public. And because other religious groups accept to work within the constitution and call for their objects through legal channels, they could not co-operate with Hizb Al-Tahrir, which kept Hizb Al-Tahrir in absence in many social and political activities during the period, prior to the Iraqi invasion on the second of August, 1990.

After the liberation and with the official call for a new election in 1992, it was clear that the members of Hizb Al-Tahrir learned nothing from the past. But one can notice that their voice was clear, but still rigid towards the constitutional state and democracy, most of the members being Kuwait and young. Hizb Al-Tahrir continues its call for the sake of the Islamic State in public trying to convince Kuwaitis that their constitutional state is religiously illegal, and again, they faced failure and disappointment.

The Kuwaitis still refuse the ideology of Hizb Al-Tahrir because of their belief in democracy as a way of life. Naturally, one can say that Hizb Al-Tahrir has no future in Kuwait because of its ideological rigidity in a world, which needs a new and open vision to solve different and complicated problems now and in the future.

During the election of 1996, Hizb Al-Tahrir had no voice at all. It was clear for its members that the Kuwaiti society is ready to listen to all voices, but on one condition that all discussion should be within the constitution and democracy and not out of it.

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