Friday, May 29, 2015

Weak before the Immense Pressure for the Release of Naveed Butt, the “Kidnapper” Regime Resorts to Cheap Lies

Free Naveed Butt
Eight long months after the last hearing, a hearing at the Secretariat of the Commission of Inquiry on Enforced Disappearances took place yesterday, 26 May 2015, regarding the abduction of the Official Spokesman of Hizb ut-Tahrir in Pakistan, Naveed Butt, who was kidnapped by agency thugs on 11 May 2012. The judge condemned the agencies for their false story that Naveed was killed in a drone attack in the tribal regions that was carried in an agency-inspired newspaper piece in July 2013. Hizb ut-Tahrir condemns this lowly tactic of the Raheel-Nawaz regime to persist in hiding behind falsehood, in order to deflect the immense pressure upon it for the release of Naveed Butt.
It is known that Naveed was kidnapped in front of witnesses by the thugs of the regime, outside of his home, having returned there with his children from their school. This was after months of the agencies hunting him here and there, inquiring after him and issuing threats through any channel that was available to them. After his kidnapping, as further confirmation, several of the sincere from amongst the people of power confirmed Naveed’s presence in the dungeons of the agencies. Furthermore, it is also known that several Shabaab of Hizb ut-Tahrir have been kidnapped for several months at a time, claimed by officials of the agencies that they did not take them, only to be later released by the same agencies. These agency officials shamelessly violated their oaths to Allah سبحانه وتعالى before the courts by openly lying.
Facing huge pressure for the release of Naveed from all corners and levels of Pakistan, as well as from Muslims throughout the world, the “kidnapper” regime has adopted cheap tactics to deflect that pressure. It is more than apparent that the regime has chosen the path of lying kidnappers because it does not have a single Word of Truth to defend itself from the strong call of Hizb ut-Tahrir to abolish the American Raj and establish the Khilafah in its place.
The “kidnapper” regime will soon know its mistake in choosing the path of forceful suppression of Islam. It is only bringing closer its own collapse. The courts of the soon to arrive Khilafah, inshaaAllah, will bring forth all those responsible for kidnapping, which falls under the serious crime of spreading mischief on the earth. The courts will try the ones who issued the orders from the traitors in the political and military leadership, as well as those thugs that executed their evil commands and punish them for their fighting Allah سبحانه وتعالى and His Messenger. Allah سبحانه وتعالى said,
إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ – إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ
“Those who fight against Allah and His Messenger and run about trying to spread mischief on the earth, their punishment is no other than that they shall be killed, or be crucified, or their hands and legs be cut off from different sides, or they be exiled from the land (they live in). That is a humiliation for them in this world, and for them there is a great punishment in the Hereafter; except those who repent before you overpower them. Then, be sure that Allah is Most-Forgiving, Very-Merciful.”
(Surah Al-Maida 33-34)
Above all, those who persecute the sincere believers, invite their own ruin at the hands of Allah سبحانه وتعالى, Allah سبحانه وتعالى said in the Hadeeth Qudsi,
«مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ»
Whoever harms my Wali I declare war against him.” [Bukhari]
Without doubt, regret and despair on a day where neither will save one is reserved for the tyrants themselves who persecute the callers to Islam rather than heed their call. Allah سبحانه وتعالى says
إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ
Those who persecute the Believers, men and women, and do not turn in repentance, will have the Penalty of Hell: They will have the Penalty of the Burning Fire.”
(Surah Al-Buruj 85:10)
And regret and despair are both for those who issue the commands of oppression, as well as those thugs who are their limbs, eyes and ears in the execution of those commands, blindly obeying those who disobey Allah سبحانه وتعالى and His Messenger ﷺ. Allah سبحانه وتعالى said,
وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَ
And they will say: Our Lord! Verily we obeyed our chiefs and our great ones, and they misled us from the (Right) Way”
(Surah Al-Ahzab 33:67)
Finally, Hizb ut-Tahrir further assures the Muslims that its “Free Naveed Butt” global campaign will continue, encouraged by the weak position of the government that forced it to deflect pressure through cheap tactics, until our dear brother is returned to us safe and well inshaaAllah.

Media Office of Hizb ut-Tahrir in Wilayah Pakistan
Wednesday, 09th Rajab 1436 AH
27/05/2015 CE
No: PR15041

Q&A: The Land Title Deed and Its Benefit

Assalaam Alaikum wa Rahmatullah wa Barakatahu,
I would like to raise a question in relation to land, which is: What is the difference between the land in which the title and benefit is for the individual, and the land in which benefits are for the individual and its title for the state? May Allah reward you.
From: Umm Musab Al Jaabari

Wa Alaikum Assalaam Wa Ramatullah Wa Barakaatuhu
There is no difference between the ‘Ushri and Kharaji land, they are similar except in two aspects:
  1. The owner of the ‘Ushri land owns the land itself and benefit, and the owner of the Kharaji land owns only its benefit and does not own its title. As a result of this, the owner of the ‘Ushri land if s/he wants to endow the land s/he owns, he can do it any times he wants, because he owns its property that is its neck. As if the owner of the Kharaji wants to endow the land that he owns he cannot, because the Endowment (الوقف) requires for the one who wants to endow it, that he owns it to endow it. However the owner of the Kharaji land does not own the property i.e. the title, but owns its benefits because its title belongs to Bait ul-Mal.
  2. On the ‘Ushri land, zakat (half of a tenth or a tenth) has to be paid; whereas on the Kharaji land, Kharaj has to be paid.
Besides this, they are similar. The owner can do with it whatever he wants as long as it is in accordance to Shariah: sell and buy, inheritance… and so forth.

Your brother,
Ata Bin Khalil Abu Al-Rashtah
20 Rajab 1436 AH
09/05/2015 CE

The link to the answer from the Amir’s facebook page is:

Q&A: Discretionary Punishment (At-Ta’zir): Its Details and Rulings

Assalamu alaikum, bless you our Sheikh and Ameer and may we blessed with you, the Answer had the following sentence: “As it has legalized discretionary penalty and showed the details of its rulings and its types”, so what are these details of its rulings and types?
From Naser Rida Mohammad Othman

Your question is about a text that came from an answered question dated 02/01/2015, being:
“As for the discretionary penalties, which are punishments on sins that the Shari’ didn’t specify for them any set punishment, but it was left to be decided by the Imam or the judge… they are rules of the method, and since the Shari’ didn’t specify the punishment, this doesn’t mean at all that it has not placed the method of executing the Shariah rulings when punishing those who do not commit to them discretionally, as it has legalized discretionary penalties and showed the details of its rulings and its types… and it left to the Imam only to choose among the types of punishments which the Shari’ specified, and in the magnitude which he sees appropriate to the status of the sin and situation of the sinner. This means that the Shari’ showed how to apply these rulings in order to carry on with the punishment upon those who don’t commit to it, but the magnitude of this punishment and its type… this is what the Shari’ has left to the Imam or his vice president.” End
We have not provided much detail in the mentioned answered question to avoid a lengthy answer… even in the answer to your question, it is not preferred to be lengthy in details since the research about discretionary penalty is vast and extensive, and the topic is mentioned in full in our book, The System of Punishment (Nizam Al Uqubaat),… but I will mention part of it:
  1. Discretionary penalty differs from the Hudud and felonies, as Hudud and felonies are punishments specified and identified by The Legislator سبحانه وتعالى, and it is necessary and it is not allowed to replace it, add to it, nor subtract from it. As for discretionary penalty, it is a punishment unidentified in specific, and it is not specifically necessary. In addition, Hudud and felonies do not accept pardons, nor being dropped by the ruler except by The Owner of Haqq سبحانه وتعالى in felonies and this is different in discretionary penalties, as it accepts pardon and being dropped.
  2. The Shari’ has specified the types of discretionary penalties that the judge is allowed to punish with, and that is based on clear Shariah texts, and it is not allowed to punish with anything else, as the punishment is an action that definitely needs evidence for its allowance. It cannot be said that there should be evidence to stop him from punishing with specific punishments, it cannot be said because originally there is no punishment, so punishing with a specific punishment needs evidence. As for the origins of no punishment it is a general evidence made for the dignity of the person, and not harm him, since deciding a specific punishment on him needs evidence to allow its decision, and if there is no evidence for its allowance, then it is not allowed to decide upon it.
It cannot be said that discretionary penalty has made the ruler absolute without any restrictions, being able to choose the penalty as per his discretion; this cannot be said, since whatever was made for the ruler is to estimate the magnitude of the punishment, and nothing else was made for him. This is because the Shaari’ سبحانه وتعالى has interfered to specify its types, that is specifying the types of punishments that can be punished with, so the judge became restricted with these punishments. This means that having the Shaari’ سبحانه وتعالى specifying the types of punishments has restricted the judge with them, so he is not allowed to punish with anything otherwise, and he can choose from among them what he sees appropriate. Upon them, the ruler has to comply with the Shariah rules when he’s deciding a discretionary penalty, so he cannot punish except with punishments which the Shaari’ سبحانه وتعالى has brought upon.
  1. The Shari’ has forbidden certain punishments and allowed certain punishments which need to be followed in discretionary penalties. It is forbidden to burn in fire, as punishing with burning in fire is not allowed, and it has been narrated by Bukhari from a Hadith from Abu Hurairah: «وَإِنَّ النَّارَ لاَ يُعَذِّبُ بِهَا إِلَّا اللَّهُ» “It is the fire that no one can punish with except Allah”, and Bukhari narrated from Akrama that the Prophet صلى الله عليه وسلم said: «لاَ تُعَذِّبُوا بِعَذَابِ اللَّهِ»“Do not punish with Allah’s punishment” which means burning with fire. Also, Abu Daoud narrated in his Sunan on the account of Abu Masoud from the Prophet صلى الله عليه وسلم that he said: «إِنَّهُ لَا يَنْبَغِي أَنْ يُعَذِّبَ بِالنَّارِ إِلَّا رَبُّ النَّارِ» “It should not be to punish with fire except the Lord of fire”. All this explicitly shows the forbiddance of punishing with burning in fire, and tagged along with it whatever is similar to it, inclusive whatever has the ability to burn such as electricity.
  2. The Shari’ has allowed punishments in discretionary penalty that are not allowed to rule with anything other, and this is shown clearly and I will mention some of them:
  3. The punishment of killing: The Khalifah is allowed to reach in the discretionary penalty to the rule of killing in the huge crimes which are not inclusive in the crimes of Hudud, such as the crime of calling for an area to separate from the body of the Islamic state, as it appears in the honorable Hadith: «مَنْ أَتَاكُمْ وَأَمْرُكُمْ جَمِيعٌ عَلَى رَجُلٍ وَاحِدٍ، يُرِيدُ أَنْ يَشُقَّ عَصَاكُمْ، أَوْ يُفَرِّقَ جَمَاعَتَكُمْ، فَاقْتُلُوهُ» “Whoever comes to you and tells you to gather over one man, wants you to separate, or disperse your groups, kill him” narrated by Muslim from ‘Ajrafah. This means that the Khalifah is allowed to reach in the discretionary penalty to the rule of killing.
  4. Whipping: It is the hitting with a whip or anything similar… however, the discretionary penalty of hitting and whipping are not allowed to exceed ten hits or ten whips. This has appeared clearly in the texts of the Hadith, where Bukhari narrates from Abdul Rahman bin Jaber from what he heard from the Prophet صلى الله عليه وسلم who said: «لاَ عُقُوبَةَ فَوْقَ عَشْرِ ضَرَبَاتٍ إِلَّا فِي حَدٍّ مِنْ حُدُودِ اللَّهِ» “No punishment over ten hits except in a Hadd from the Hudud of Allah.” So, if the ruling was whipping, then it is not allowed to exceed ten whips…
  5. Fines are accepted as discretionary penalties for some sins, as texts have mentioned this such as what Abu Daoud extracted in his Sunan upon the account of Abu Hurairah who said: The Prophet صلى الله عليه وسلم said: «ضَالَّةُ الْإِبِلِ الْمَكْتُومَةُ غَرَامَتُهَا وَمِثْلُهَا مَعَهَا» “The punishment for the hidden lost camel is to return it and to add another one”, which means that the person who has the lost camel and hides it from its owner must return it to its owner and is fined by giving the owner another camel. Also, there is a discretionary penalty to the person who withholds from paying Zakat which is taking a portion of his money. This all shows that the Prophet صلى الله عليه وسلم commanded the punishment of paying a fine as part of a discretionary penalty.
  6. Imprisonment is allowed as a discretionary penalty, and the Shraiah compliant imprisonment is delaying a person and stopping him from acting as he wishes, and that is in a country, or in a house, or in a masjid, or in a prison prepped for punishment or anything else. The evidence for that imprisonment is a punishment is one of the Shariah compliant punishment is derived from what At-Tirmidhi narrated from Bahz bin Hakim from his father from his grandfather: «أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَبَسَ رَجُلًا فِي تُهْمَةٍ ثُمَّ خَلَّى عَنْهُ» “That the Prophet صلى الله عليه وسلم imprisoned a man in an allegation then he let him go.”
Imprisonment in the days of the Prophet صلى الله عليه وسلم was in the house, or in the masjid, and it was the same in the days of Abu Bakr (rA), as there was no prison prepped for the enemies. In the days of Umar (rA), he bought a house from Safwan bin Umayyah for four thousand Dirhams and made it a prison. Umar (rA) imprisoned Al-Hateea for satire, and imprisoned Sabeegh for asking about Adh-Dhariyat, Al-Mursalat, An-Nazeeaat and their likes… the length of imprisonment should be specified as imprisonment for life isn’t allowed in Shariah, and so the period of imprisonment should be specified upon a certain person.
Imprisonment is detention, not labor, as labor is something other than imprisonment, and so if a person was ruled to be imprisoned, then he should not work, since the word imprison doesn’t hold the connotation of labor. However, is it allowed to rule with imprisonment and labor, or keep it only to rule with imprisonment? The answer to this is that there is no Shariah text to have the punishment to be labor, neither harsh labor nor non-harsh, and that is why it not a punishment, and imprisonment is limited to the meaning of detention.
9. Advise: That is by having the judge advising the offfender via frightening him with the punishment of Allah سبحانه وتعالى, and the evidence for that is what Allah سبحانه وتعالى says:
واللاتي تخافون نشوزهن فعظوهن
As to those women on whose part you see ill-conduct, admonish them”
(An-Nisa: 34)
These are some of the types of the discretionary penalties which the Shariah has provided evidence for allowing the ruler to punish with, and the ruler is not allowed to punish with a type unless there is a text from the Shariah that allows this type.
I hope that this is satisfactory.

Your brother
Ata Bin Khalil Abu Al-Rashtah
27 Rajab 1436 AH
16/05/2015 CE
The link of the answer from the Ameer’s Facebook page:

Friday, May 22, 2015

The presence of political awareness within the Ummah protects her from collapse

Ar-Raayah Newspaper
The presence of political awareness within the Ummah protects her from collapse
Abu Hamzah Al-Khatawaani
In the case where political awareness means viewing the world from a specific angle, its existence within the Ummah means the existence of the greatest weapon that protects it from falling and collapse. This is because this political awareness consists of two matters that are of extreme importance and these are: The world view and the specific angle. As for the world view then this includes within it all assumed enemies whether these are present within the Muslim regions like the Jewish State in the Middle-East or States like America and the rest of powerful and ambitious colonial States or local States which are clients and agents to the major powers. The comprehensive view of all of the active powers in the world provides the Ummah with essential knowledge which aids it to not only protect itself alone but also assists her to extend, expand and spread to all of the corners of the world. This is what makes her an effective and influential Ummah in international, regional and local politics in addition to making her an Ummah which is held in awe and possesses a respectable international weight and presence.
For this reason the local or regional view in the absence of the international view is a limited view that falls short and does not generate the complete political awareness. Due to this the societies were exposed to falling into the clutches of subservience as is the case in respect to the Muslim lands in our current time. This limited view led to their demise and falling into insignificance after being divided and uprooted from existence like what happened to the ‘Uthmaani State. For this reason the local and regional view is in truth categorised by superficiality and shallowness.
This is in respect to the first part of the political awareness which relates to possessing a world view. As for the second part which is for the view to be from a ‘specific angle’, then its importance and significance lies in it that it makes a solid firm political basis from the Islamic Aqeedah. This is a basis that the Muslim is not neglectful of for a single instance or moment when he is acquiring political information and through it a distinguished political culture is brought into being that protects the one possessing it from falling into the traps of the rulers, agents and their masters from the disbelieving colonial States.
Even if the specific or special angle is firm in its generalities and considered to be the basis for the carrying of the Islamic Da’wah and for its spread in the world, it however also represents a specific characteristic and quality in respect to how the Islamic State looks at and understands events, realities and political actions that occur upon the face of the earth. So in relation to the Messenger (saw) the angle of work and action that he relied upon shortly after the establishment of his State in Al-Madinah was to restrict all political and hostile military action towards the Quraish however when he became aware of information indicating the probability of the Jews of Khaibar joining the Quraish in an alliance he altered the first strategy and adopted a new one established upon the basis of making a truce with Quraish. This was so that he good deal decisively with Khaibar and break the possibility of the alliance being made between the two which was all undertaken to guarantee the supremacy of the Islamic force and to prevent it from being exposed to a danger that would threaten its existence.
This change in the political vision for the angle of action in respect to the specific (special) angle happened as a result of the political information which continually flowed to the political leadership from the areas that surrounded the Islamic State. This continuous information flow of news necessitates Muslims being continuously connected to the world. This is so that they can formulate an awareness about its reality and conditions, comprehend its problems and issues, know the motivations of its States and peoples, follow and pursue the political actions that take place in it, to take note of and pay attention to the political plans and manoeuvres that the enemies of Islaam are hatching, to expose them and then cause them to fail, in addition to taking all the necessary political precautions in the face of them.
Based upon this understanding the external (or foreign/world) politics is an essential matter for groups, party structures and individuals in order to protect the State and the Ummah in addition to representing a fundamental matter to keep in control and on top of the carrying of the Islamic Da’wah. It is therefore necessary to encompass information about all of the States surrounding the land of Islaam in addition to the major and influential States. This information must be encompassed completely because it is truly considered to be the primary pillar in respect to the priorities of political understanding.
Political awareness is not only political information that is related to political events and occurrences that happen in the world even if it is necessary for this information to be present. Rather political awareness is essentially political thoughts relating to the caretaking of (people’s) affairs and it includes the Aqaa’id (beliefs), Qawaa’id (principles) and Ahkaam (rulings). In other words political awareness comprises the firmly established Islamic concepts and uses them to take care of the affairs of the people and this is done by applying these concepts upon the realities that are continually occurring.
The presence of political awareness specifically requires an understanding of the international situation which in the majority of time is in a state of change. This is in the case where if the condition of the leading State has not altered the condition of the competing States is normally where change would occur. Understanding the international situation and its changes helps us to explain and analyse that which is taking place in the subservient and weak-willed Muslim lands. This also enables us to locate points of weakness in those subservient regimes for the purpose of being successful in bringing their downfall and transforming them into an Islamic State.
Political awareness existing amongst individuals and parties also helps them not to fall prey and as victims to the agent rulers and the client regimes. What we have seen in our current day in respect to Islamic movements being pulled into the Saudi net in relation to their military operation in Yemen is due to the lack of political awareness amongst them. Similarly what we have witnessed in terms of particular individuals including 'Ulamaa and others of influence or high-profile being pulled into the same net and failing the test presented before them in the international and sectarian war in Yemen. These included Salmaan 'Audah, Nabeel Al0'Audiy, Abdul Majeed Az-Zindaani and Taariq Swedaan in addition to well-known 'Ulamaa from Saudi like Al-'Areefi, Al-Qarni and all of those who expressed their support to Saudi in their aggression against Yemen, thanking it, praising its leadership and even writing lines of poetry in support of the aggression and those behind it. Falling into such depths would not have occurred had they been in possession of political awareness which establishes and affirms that the leaders of Saudi are nothing more than tools in the hands of the West and agents to its States.
It is therefore necessary to culture the Ummah with Islamic political culture, to present the Islamic political thoughts to her, to connect all of the political events and occurrences to the specific (special) angle, pursue them and connect them with firm connecting principles without being exposed to whims or applying previously held opinions upon them. This is for the purpose of planting the correct Islamic political concepts within the Ummah so that they become part of her daily life and as a result she will not be deceived by the media of lies which casts the actions of the tyrants in a good light and highly praises them.
For that reason it is particularly necessary to focus upon international politics considering it to represent the daily bread of politicians. This is so that the behaviour and actions of the enemies can be fully understood and what their statements, speeches and international relations indicate. As a result of this their plans and intentions can be known and then be exposed before the Ummah.
In conclusion the carriers of the Da'wah in particular have to lead the Ummah in the path of political awareness and for them to follow and pursue the news without becoming bored or it becoming tiresome. They must collect the information, evaluate it and then connect the significant parts with the correct connecting principles related to international politics. After that they must not strip it from its circumstances, conditions and surroundings whilst at the same time they should not make analogy upon it upon the basis of previous (apparently) similar occurrences or events. If they were to become accustomed to this approach and methodology they would become political thinkers capable of leading the people. They would not possess political awareness alone but in addition they would possess the ability of political thinking which represents the highest and hardest of all types of thought.
Personal (unofficial) translation from the Arabic original:

Tuesday, May 19, 2015

Series of interviews with the families of Hizb ut Tahrir members who are still being tortured in the prisons of Uzbekistan by the orders of the tyrant Islam Karimov

Series of interviews with the families of Hizb ut Tahrir members who are still being tortured in the prisons of Uzbekistan by the orders of the tyrant Islam Karimov

How long will this ordeal last?
First Interview:
The wife of Brother Abdul Ghani narrates her suffering to us:
Her husband Abdul Ghani Tichabayev was born on 14/9/1971 in the city of Margilan. He holds an intermediate certificate and he is a father of three children. At the beginning of 1997, he started to become active with the political Islamic party called Hizb ut Tahrir. In the second month of the year 2000, he was arrested by sectors of the Uzbek Interior Ministry. He was sentenced to nine years imprisonment and was transferred with a group to a detention centre called Topuksoi in the city of Tashkent.
During my visits to my husband in these areas, the families and I were witness to those cruel and inhuman conditions were my husband stayed. Even the waiting rooms where the families sit during the cold and heat had no suitable facilities for children or even the adults. We have faced poor treatment and rude rejection by the prison guards when we requested the delivery of some food and urgent medicine for the health of my husband. After all these difficulties, upon entry to visit my husband in prison we saw unimaginable severe and grim conditions inside the prison. I’ve noticed that the colour of skin of my husband’s face has changed and I asked him what happened. What happened to you? After intense insistence from me, I found out that he was taken out of solitary confinement only yesterday and he told me about the degree of misery and suffering in confinement.
He told me that even though we are in the month of March they put him in a cold place without giving him warm clothes and left him in the usual prisoner uniform which is unsuitable in the solitary confined areas in prison. The water pipes in this area are frozen and in these freezing areas, the leaking water was which made rust appear and the chair at the bottom was rusted. I asked him how he managed to spend nights there. He replied that after every two to three hours the cold became so unbearable that he began to read the Qur’an loudly making the prison guards approach his cell angrily and start to throw stones at him to shut his mouth, and so this is the only way he was able to warm himself. He stayed in that cold cell for fifteen nights.
Despite this severe ordeal my husband has spent 9 years in prison, when there was one month left for his release, they fabricated for him in prison a charge in order to extend the duration of his sentence thus, they added three more years and 3 months to his original sentence. He was then transferred to a new prison; Number 6433 in the city of Qarshi. This prison was a brick factory in the past.
When we visited my husband there we found him living in harsh conditions once again, they forced him to work 24 hours to the point that his kidneys stopped working and he developed high fever and vomited all night. When we asked him why he didn’t ask them to take him for treatment in prison he said that they took him there and they gave him two injections, they were useless. When they gave him the injection they tried to negotiate and pressure him to leave the party and denounce it, but he refused and then the doctor changed the injection to a different previously used one.  Then my husband refused to get any medical help because of the high probability of contracting AIDS.
Despite the extreme contempt and inhumane treatment, my husband was able to carry out the three-year sentence. When there were two months remaining for the end of his sentence, they punished him again by increasing the time of his sentence by fabricating another charge once again.  This time it was for five years and six months, and he was transferred to another prison, Number 6448 called Navoiy, so up until today my husband is spending the time of his incarceration in this prison. Compared to previous prisons, this prison is the worst because the humiliations, insults, suffering are more and far worse and the fiercest.
Last time we went to visit him we could not identify him because he lost a lot of weight, so much so that only the skin covered his bone, so much so that if water is poured on his collars bone the water will remain there in the space between the collar bone and shoulders. He became so thin that we could hardly recognize him and became very weak to the point that he could not swallow food. Regardless of which food he eats he vomits it immediately, this happened during the whole time of our visit with him. For 3 days he could not digest any food.
When we were leaving my husband said that he did not want us to visit him again because he did not see any benefit in that. He was told shamelessly and firmly by the prison guards that he has no way out of here, and that the orders from above say that they have to destroy and finish him off in this prison. So my husband said, “Do not come back, there is no point, Allah willing I hope to meet you in the Hereafter”.
How long will this ordeal last??? Didn’t he finish his prison term?? Or do they want to deprive them of their humanity as they deprived them of their freedom???

Second Interview:
The daughter of one of the members of Hizb ut Tahrir narrates the account of her father, Hakeem Jan, and her brother and uncle:
My father Rosibayev Hakeem Jan was born in 1958. Between 1996 and 1997, he began working actively with the party. We are a family of five children. On 16 February 1999, the Tashkent bombings took place and it was necessary to frame the bombings on Hizb ut Tahrir, consequently the elements of the Uzbek Interior Ministry arrested my father a week after the bombings. After three months of detention, he was sentenced to twelve years. He was transferred as part of a group to a prison, but the name and the location of the prison was not disclosed. After six months of searching, we were able to find out that he was in Zengeot prison in Tashkent.
In April of the following year, i.e. 2000 CE he was transferred as part of a group to Jaslyk Prison. There the prison guards stood in two rows at the entrance of the prison holding metal bars in their hands which they used to beat the detainees upon their entrance to the prison; this is how they would “welcome” detainees. My father was severely beaten and ruthlessly tortured, he was prevented from praying; and on one occasion, they banned him from meeting visitors from our family. When our family went to visit him the next time, we asked my father about the reason for not allowing our visit the first time, he said that they saw me pray so they struck me with a blow that made me pass out and I became seriously ill. He said they mock us here in a revolting manner, they do not give us food and they take our personal clothing and make us wear the prison suit only.
Recently a martyred prisoner was released, his name was Muzaffar and my father was a witness to the killing, and for that my father was transferred to a new prison called Tash. There my father, along with those who came with him, were forced to remain standing for a period of fifteen consecutive days. After we learned that my father was transferred to Tash Prison, my grandparents went to visit him. After a long travel to visit him, they were barred from meeting my father and he was quickly transferred to his previous prison, Jaslyk. There he was brutally tortured, they pulled out all his teeth and he became severely ill, his illness did not deter them from placing him in solitary confinement. When we go to visit him we take medicine with us for him, but the guards refuse to enter the medicine and make us return it.
When there was a month left for his sentence serving time they pinned a charge against him in order to extend his sentence, and this is what happened. Afterwards he was transferred to Zarafshan Prison. Then we went to meet him in Zarafshan. When we arrived, we learned that my father was put in solitary confinement in the prison and we were told that the one who enters solitary confinement is barred from visits. He was not treated despite his severe illness and they refused to give him the medicine that we brought with us.
In the spring of 2006, the authorities accused my brother Abdul Haleem and my uncle Mohammed Janov of following the same path as my father and they were arrested. Then a case was filed against them and they were accused of following in the same path as my father. But my brother and my uncle did not confess to this false charge, so the authorities summoned all our relatives for questioning; and upon the arrival of our relatives, the authorities threatened my brother that if he does not confess then they will file a charge against his sister. Under the threats my brother signed the confession papers, he was sentenced to six and a half years. After ten days, he was transferred to prison. After a painstaking search, we found him in Topoksoi Prison.
When we went to visit him, we found out that my brother had just come out of solitary confinement in the prison. We noticed that his entire back was blue in colour, when we asked him about the reason for the discoloration; he said that they beat him on the back excessively because they saw him praying. And they mocked him in a degrading manner; he told us that when they begin to beat him he loses consciousness after two minutes of beating.
Recently he was transferred to a covered prison called Bazaar Karpfol. In this covered prison it is not permitted for families to bring anything to the prisoners, only one visit is permitted per year with great difficulty, and then when we visit him and watch him in this really heartbreaking and appalling state. My brother had only year left to his sentence, but they pinned a charge against him to extend his sentence to an additional four years. He was then transferred to the Qarshi city prison, prisoner No. 6151 and there he was also put in solitary confinement.
During these days when we visit my father, brother and uncle, and each time they tell us, “It seems that this is going to be our last meeting with you, here they mock us in a humiliating way and torture us with unbearable methods, they want to break us, we believe that we will not survive for the next meeting”.

Third Interview:
The wife of one of Hizb ut Tahrir members narrates the story of her husband whose name is Madhameen:
My husband Naziv Madhameen was born on the second of October in the year 1966, we have three children. In 1989, my husband worked as a magazine salesman, and in the days of independence he worked in trade privately. On the eighth month of 1989, he became a member of Hizb ut Tahrir and started to become active in the Dawah work with the party. On the first day of the month of October of 1999 and it was the first day of Ramadan, when he started giving Dawah he was arrested by elements of the Uzbek Interior Ministry. In the second month of 2000, he was sentenced for eight years imprisonment. On the fifth month of the same year, he was transferred along with a group to Colony No. 51 in the city of Qarshi. And he remained in the colony for eight years.
During this period, we were able to visit him once every six months; afterwards we were allowed to visit him once every three months. Every time we visited him he told us about the various torture methods, humiliation, and mocking which they are exposed to in this place. He was informed that he must comply with the internal orders and the laws of the prison and that he should not pray at all.
In order to infect him with some of the diseases found in prison, such as AIDS or syphilis or tuberculosis, he was placed in rooms where detainees carrying such serious diseases were present. He was forced to sleep next to them, and to eat with them and use their utensils and belongings.
In December of 2007, his eight-year sentence ended, but they fabricated a charge against him and extended his sentence to three more years. He was transferred to Tchertechek Prison on the outskirts of Tashkent. During the time of his sentence in the prison, his torture and insults continued which resulted in the paralysis of one of his legs. He was transferred to Sengurwood (a hospital for the detainees in Tashkent) and received treatment there.
While receiving treatment, they treated him in a tough, violent, and inhumane manner. During this treatment period, they framed him with a new charge so that they can extend his prison sentence to three more years and six months, and he was transferred after this extension to Chaakhali Colony No. 33 in the city of Qarshi.
After a series of extensions to his sentence, my husband had lost hope of getting out of prison. Each time we visit him he complains about these extensions.  He is infuriated with Democracy and its advocates who boast about the liberties. Where are the human rights that they boast about? Who are they protecting and taking care of?
In Uzbekistan prisons lies thousands of Muslims who are tortured and executed. Is there an end for these tragedies and pains? We do not know where to turn for help. And to whom do we tell our problems?!

Fourth Interview:
The sister of the martyr, Shawkat, narrates his story:
My brother Shawkat was born in 1964 in Surxondaryo area in Alaltensaski region. In the last years of his life my brother was working in a network of commercial markets, called Matlobat. He also worked in a gas station. After the government institutions stopped working, my brother set up his own trade business.
In 1997 my brother was introduced to the ideas of Hizb ut Tahrir and adopted them and he became a member of Hizb ut Tahrir in the same year. Even though my brother was blessed with all kinds of riches and financial ability in this world, but his heart was not attached to these temptations nor with this life, and instead of all this worldly goods which were provided for him, my brother preferred to work with Hizb ut Tahrir in order to carry and spread the Deen of Allah to mankind. My brother was a righteous man who was a haven for the oppressed families.
In 2005, National Security Forces have arrested my brother for being a member of Hizb ut Tahrir and sentenced him for eight years imprisonment. My brother was serving his prison time in the city of Navoiy. In this period of his detention, the prison guards tortured him severely and they infected him with tuberculosis.  His torture and disease continued in the isolated cell, there he was brutally  and fatally assaulted and humiliated; this torture, abuse and harm continued until my brother Shawkat was martyred by the hands of the prison guards.

Fifth Interview:
Dear esteemed listeners, here is the story of the martyr Saif ul-Din, narrated by his brother:
My brother Muminov Saif ul-Din was born in 1967 in the Surxondaryo area of Denov city. He was married with four children. Since his childhood my brother was fond of studying the Deen of Islam and for this reason he studied the Arabic language and mastered it. He used to teach the Arabic language to the brothers seeking the knowledge in his house.
He became a member of Hizb ut Tahrir in 1999 and followed in this path, working day and night. In the year of 2000, the Uzbek authorities began to harass him but it did not deter him from continuing in his path with the party. After the harassment of the Uzbek authorities intensified against my brother, he migrated to another city called Qarshi and began a new life there.
There my brother continued to work with the members of the party until the elements of the National Security of the city of Qarshi arrested him. They then took him to their headquarters and took him to the basement where they tortured him brutally and inhumanely. My brother could not withstand the torture, It wasn’t long before he was martyr by their hands, yes they killed him.

Sixth Interview:
Dear honorable listeners, here is the story narrated by the wife of the martyr Makhridillo:
My deceased husband, Orinov Makhridillo, was born on 30/1/1972 in Andijan region. Following the events of the 16th of February of the year 1999, he was arrested by elements from the Interior Ministry on the 26th of March of the same year in 1999.
They were about ten men from the Ministry of Interior who came to our house; my husband was in the house. This matter was pre-planned the day before they came to us. Then after that they came to our house, they summoned the neighbors to be witnesses for the inspection. After the inspection they did not find any weapons in our possessions, so they put sixteen bullets in a room and “Al Waie” magazine and then they announced that they have found these things in our house.
They took the bullets and the magazine to the Forensic and Evidence Center for the detection of fingerprints, they claimed that traces of cannabis was found and they claimed that they belonged to my deceased husband. They immediately charged my husband based on this fabricated evidence, and my husband was sentenced to five years and six months imprisonment. For six months we were not told of his location.  Only in the month of December of the same year, i.e. after six months, we were told that he has is in Jaslyk Prison. He stayed in this prison for a year and a half. Here in this prison they infected my husband with tuberculosis.  My husband was transferred from this prison to Tashkent and from there to a new detention center No. 36/64.
When I travelled to visit him, I found him in a dire condition and he was frustrated, and we know why, of course, because everyone knows how bad and horrific the conditions are in this prison.
For example, when he was allowed to go to the shower, the prison guards take them to the shower rooms and they strip them of their clothes and beat them with batons. Bruises covered most of his back to the point that there may not have been a spot spared from their beating. They were even beaten on the way to and from the bathroom. They are given only fifteen minutes to have a shower. My husband told me that he would not be lying if he told me that soap did not touch his body for a year and a half.
These stories about the insults and contempt are nothing compared to the real humiliation that occurs inside the prison. My body gets chills because of the horror stories that my husband has told me; the horror and the vulgar inhumane methods of torture in there.
At first I visited my husband once every three months, and because I lacked the financial means, I visited him once every six months.
Because of the disease, torture, and starvation my deceased husband lost weight significantly in Navoi Prison. Because of his illness, he was transferred to Songrud in Tashkent, and there has was falsely accused of violating the law and they transferred him to a prison in Cologne in the city of Bukhara. There he remained for a month and a half and then was brought back to Songrud again.
On the 28th of September of 2004, my husband completed his sentence and he was released. But my husband did not live long after that because his illness had intensified, he suffered greatly because of his illness, and was unable to cope any more from tuberculosis. On 16th August 2006, my husband passed away.