Who has legitimate authority to declare jihad and make binding collective decisions?

The Islamic Worldview

The difference between jihad, qitāl, terrorism, vigilantism and criminal violence

Conclusion

RulingDepends on the case

The ruling depends on the case. Combative jihad (qital, armed fighting) is a communal duty when the legitimate authority declares it against those who fight, with the aim of raising Allah's word. Terrorism, vigilantism and the deliberate killing of non-combatants are haram (forbidden) and are treated as the crime of hiraba (armed crime against the public). 'Jihad' is the wider term: any lawful striving for Allah, including against one's own self. 'Qital' is its armed form, and it is lawful only within these limits.

Sources

Qur'an & Tafsir

Summary

The Qur'an allows fighting against those who fight Muslims and forbids transgression. It sets a severe worldly punishment for those who wage war on Allah and His Messenger and spread disorder on the earth. Q1 T1 Q4

Key points

Ibn Kathir reports Abu al-'Aliyah: after this verse the Prophet fought only those who fought him and left non-combatants alone. Ibn Kathir rejects the claim that the verse was abrogated (cancelled by a later verse), because 'those who fight you' refers to enemies actively fighting Muslims. T1
The punishments for those who 'fight against Allah and His Messenger' and spread disorder are death, crucifixion, cutting off the hand and leg on opposite sides, or exile. This is the basis of the crime of hiraba (armed robbery and terror against the public). Q4

References

Q1Al-Baqarah 2:190 · The Cow
Q4Al-Ma'idah 5:33 · The Table Spread
T1Tafsir Ibn Kathir on 2:190

Sunnah

Summary

The hadith define fighting 'in the cause of Allah' by its intention, place lawful fighting under the leader, and forbid killing women and children. H3 H2 H10

Key points

Asked about fighting for booty, fame or show, the Prophet said that only the one who fights 'that Allah's Word should be superior' fights in Allah's cause (Bukhari, sahih). H3
'The Imam is like a shield' whose orders are obeyed in battle and behind whom Muslims seek protection (Nasa'i, graded sahih). H2
The Prophet rebuked the killing of a woman found dead after an expedition and forbade killing women and children (Tirmidhi: hasan sahih). Tirmidhi reports that al-Thawri and al-Shafi'i held this view, while Ahmad and Ishaq allowed an exception in night attacks. H10

References

H2Sunan an Nasai 4196 · The Book of al-Bay'ah
Authenticity
- Sahih Abu Ghuddah
- Sahih Al-Albani
- Sahih - Agreed Upon Zubair Ali Zai
H3Sahih al Bukhari 2810 · Fighting for the Cause of Allah (Jihaad)
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
H10Jami At Tirmidhi 1569 · The Book on Military Expeditions
Authenticity
- Sahih Ahmad Muhammad Shakir
- Sahih Al-Albani
- Hasan Sahih Bashar Awad Maarouf
- Sahih - Agreed Upon Zubair Ali Zai

Hadith Commentaries

Summary

Ibn Hajar separates fighting in Allah's cause from fighting with other motives. Al-Nawawi and al-Azimabadi tie fighting and truces to the Imam (the legitimate leader). C1 C5 C6

Key points

Ibn Hajar gathers five motives for fighting from the narrations: booty, a display of courage, showing off, tribal loyalty and anger. Each can be praised or blamed, so only the aim of raising Allah's word counts. Al-Tabari and the majority held that a side motive does no harm if that aim is the main one. C1
Al-Nawawi explains 'the Imam is a shield': the Imam protects Muslims from the enemy and from one another, and people fight under him against disbelievers, rebels, the Khawarij and all who spread corruption and oppression. C5
Al-Azimabadi quotes al-Khattabi: only the Imam can make a truce or grant safe conduct (aman) to an enemy people as a whole, and Muslims must honour it. C6

References

C1Fath al-Bari on Sahih al-Bukhari 2810 (part 1 of 2) · Ibn Hajar al-Asqalani, vol. 6 p. 27
C5al-Minhaj Sharh Sahih Muslim on Sahih Muslim 1709 · al-Nawawi, vol. 12 p. 228
C6Awn al-Ma'bud on Sunan Abi Dawud 2757 · al-Azimabadi, vol. 7 p. 309

Hanafi Fiqh

Summary

Hanafi muftis hold that armed jihad needs a leader (amir) and an organised base. They call people who take the law into their own hands brigands and outlaws, and treat attacks on civilians as major sins. F1 F6 F5

Key points

Mufti Siraj Desai makes a base and an amir conditions of jihad, so that the army can withstand the consequences and not collapse. Citing Radd al-Muhtar, he says rebelling against a Muslim government is not allowed when it brings unbearable harm to ordinary Muslims. F1
Shaykh Faraz Rabbani says those behind kidnappings and killings of this kind act on raw passion and ignorance. 'Those who take the law in their own hands are brigands and outlaws.' F6
Mufti Waseem Khan rules that a suicide bombing of civilians is a heinous major sin. The bomber is still a Muslim, so his washing and funeral prayer are still required; scholars may refuse to lead it, but some ordinary Muslims must perform it. F5

References

F1Pre-Requisites of Jihad - IslamQA · islamqa.org
F5Janaza for Suicide Bombing - IslamQA · islamqa.org
F6What is the Islamic stance regarding kidnappings & killings in Iraq - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

The International Islamic Fiqh Academy (IIFA) classes terrorism as the crime of hiraba and separates it from lawful resistance to occupation. It defines jihad broadly and as offensive or defensive. Dar al-Ifta al-Misriyyah reserves combative jihad for the rulers. M2 M6 M5

Key points

IIFA Resolution 154 (2006) adopts this definition of terrorism: aggression, intimidation or threats by a state, group or individual, without right, against an innocent person's life, faith, dignity, mind or property. It treats every act of terrorism as hiraba, whoever commits it, and allows lawful resistance to occupation by means the Shariah accepts. M2
IIFA Resolution 207 (2015) defines jihad in general as any legitimate effort to uphold Allah's word, spread the message and establish justice. It states that fighting arises from aggression, not from difference of faith, and that offensive jihad aims to deliver the message without compulsion, under conditions set by the jurists. M6
Dar al-Ifta al-Misriyyah (2013) calls the struggle against one's own self (jihad al-nafs) the greater jihad. Combative jihad is fard kifaya (a duty on the community as a whole), organised by the rulers. A person or group who starts it alone transgresses against the ruler and is held liable. M5

References

M2Position of Islam towards Fanaticism, Extremism, and Terrorism · IIFA · 2006-06-28
M5My son is travelling for Jihad without my permission · Dar al-Ifta al-Misriyyah · 25 July 2013
M6Offensive Jihad and Defensive Jihad · IIFA · 2015-03-22

Hanafi ijtihadFrom the Hanafi fatwas cited

RulingCombative jihad declared by legitimate authority against combatants, with the aim of raising Allah's word, is fard kifaya (a duty on the community as a whole). Terrorism, vigilante violence and deliberately killing non-combatants are haram (forbidden), and terrorism is punished as hiraba (armed crime against the public).

Legal reason (ʿillah)The Qur'an ties fighting to 'those who fight you' Q1 T1, and the IIFA states that fighting arises from aggression, not difference of faith (M6). Al-Hidaya likewise holds that, in the Hanafi view, killing in war is permitted because of active fighting (muharaba), not because of unbelief. Mufti Siraj Desai gives the purpose of requiring an amir and a base as protecting the army from collapse F1. Dar al-Ifta gives the reason individuals may not start jihad: it transgresses against the ruler and may do more harm than good (M5).

The Qur'an
Q1 is definitive (qat'i) in permitting fighting only against combatants and forbidding transgression in general. Q4 definitively sets the punishment for hiraba. Q1 Q4
The Sunnah, graded by transmission
The ban on killing women and children is narrated by many Companions (H10 names several more). That makes it widely transmitted (mashhur) rather than a solitary report, so it can explain what counts as transgression under Q1. The 'shield' hadith places fighting under the Imam. H10 H2
Analogy (qiyas)
The IIFA treats modern terrorism as hiraba, because it shares hiraba's effective cause: violence without right that spreads fear among innocent people. M2
Juristic preference (istihsan)
Weighing harm and necessity, the fatwas forbid armed action without an amir or that would bring unbearable harm. Vigilantes are treated as outlaws. F1 F6

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Expert Opinions cover a 2011 address by Mirza Masroor Ahmad, given after Norway's 22 July attacks, which condemns terrorism using Islamic teaching. It describes the early Islamic wars as defensive and tightly restricted. N46

References

N46Claim: Mosques as Centers of Humility, Not Conflict · Muslims in the West

What is the legitimate authority for lawful decision-making?

Conclusion

RulingDepends on the case

The answer depends on the case. Obeying the legitimate ruler (imam or amir) in lawful collective decisions is wajib (obligatory), and obeying him in sin is haram (forbidden). Declaring and organising armed jihad belongs to that ruler, so any individual or faction that starts it on its own acts haram. When a Muslim land is attacked, defending it becomes an individual duty on its people.

Sources

Qur'an & Tafsir

Summary

The Qur'an commands believers to obey Allah, the Messenger and "those in authority among you" (ulu al-amr). It says disputes go back to Allah and the Messenger, and that news of "peace or fear" should be referred to those in authority, who can investigate it. Q1 T1 Q2

Key points

Ibn Kathir reports that 4:59 was revealed about 'Abdullah ibn Hudhafa, a commander the Prophet sent on an expedition. He cites the Prophet's rule that "Obedience is only in righteousness": no command to sin is obeyed. T1
Verse 4:83 places matters of security and war with the authorities and those able to investigate, not with the public who spread the news. Q2

References

Q1An-Nisa 4:59 · The Women
Q2An-Nisa 4:83 · The Women
T1Tafsir Ibn Kathir on 4:59

Sunnah

Summary

Sahih hadith make obeying the appointed ruler part of obeying the Prophet. They name the imam (leader) as the "shield" behind whom Muslims fight. Obedience is limited: no one may be obeyed in disobedience to Allah. H4 H2 H7

Key points

The imam is "a shield whose orders should be obeyed when they fight". He is rewarded if he commands fear of Allah and acts justly, and he bears the sin if he does otherwise (Sahih, al-Nasa'i). H2
Listening and obeying is obligatory unless the order is to disobey Allah; then there is no listening and no obeying (al-Bukhari). H7

References

H2Sunan an Nasai 4196 · The Book of al-Bay'ah
Authenticity
- Sahih Abu Ghuddah
- Sahih Al-Albani
- Sahih - Agreed Upon Zubair Ali Zai
H4Sahih al Bukhari 7137 · Judgments (Ahkaam)
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
H7Sahih al Bukhari 2955 · Fighting for the Cause of Allah (Jihaad)
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)

Hadith Commentaries

Summary

Ibn Hajar explains that anyone who commands what is right and is just counts as the Lawgiver's amir (commander), because his authority comes from the Shari'ah. Obedience to those in charge is obligatory but limited to what is not sin. C1 C2 C4

Key points

Ibn Hajar says authority may be general (governing a land) or specific (leading prayer, collecting taxes, directing war). Al-Muhallab, as reported by Ibn Battal, holds that the supreme imamate belongs only to Quraysh and, by consensus, not to slaves. Ibn Hajar adds that a ruler who seizes power by force must still be obeyed, to put out strife (fitna), unless he commands sin. C2
Al-Azimabadi cites al-Khattabi: it is the imam who makes treaties and truces with non-Muslims. No one other than the imam may grant a whole nation of disbelievers safe conduct (aman). C4
Ibn Hajar gives the wisdom (hikmah) behind obeying rulers: keeping Muslims united, because division brings corruption. C1

References

C1Fath al-Bari on Sahih al-Bukhari 7137 · Ibn Hajar al-Asqalani, vol. 13 p. 111
C2Fath al-Bari on Sahih al-Bukhari 7142 · Ibn Hajar al-Asqalani, vol. 13 p. 121
C4Awn al-Ma'bud on Sunan Abi Dawud 2757 · al-Azimabadi, vol. 7 p. 309

Hanafi Fiqh

Summary

Hanafi muftis hold that jihad needs an amir (leader) who acts within the Shari'ah, a base that can sustain it, and consultation with reliable scholars. A faction leader who demands allegiance is not the caliph. F3 F1 F7

Key points

Mufti Siraj Desai says the conditions exist so that the Muslim army can withstand the consequences and not collapse. Citing Radd al-Muhtar, he says rebelling against a Muslim government is not allowed except for clear kufr (open disbelief), or where it would bring unbearable harm. F3
Scholars quoted in one fatwa say the ISIS leader is "a leader of a faction", not the caliph, and that killing those who refuse him allegiance is aggression. F1
Mufti Ebrahim Desai holds that when a Muslim country is attacked, its people may declare defensive jihad. It is then fard 'ayn (an individual duty) on the men of that area, and spreads to the nearest Muslims if they cannot cope. F7

References

F1Muslims must not join the IS movement - IslamQA · islamqa.org
F3Pre-Requisites of Jihad - IslamQA · islamqa.org
F7Will it be fardh for every muslim to go for jihad if it is declared? - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

Dar al-Ifta al-Misriyyah (2013) rules that combative jihad is a fard kifaya (communal duty) organised by the rulers. No single group or person may start it, and those who do are transgressing against the ruler. M1 M5

Key points

Dar al-Ifta's reason: rulers are best placed to weigh the necessity, benefits and harms of such a decision. Individual action may do more harm than good, and those who take it are held liable. M1
A 2021 FCNA paper applies the same principle to apostasy cases: only those with legitimate authority and knowledge may deal with them, and no one may take the law into their own hands. M5

References

M1My son is travelling for Jihad without my permission · Dar al-Ifta al-Misriyyah · 25 July 2013
M5Is Apostasy a Capital Crime in Islam? · FCNA · 2021-11-07

Hanafi ijtihadFrom the Hanafi fatwas cited

RulingObeying a legitimate ruler in lawful collective matters is wajib (obligatory), and obeying him in sin is haram (forbidden). For an individual or faction to start armed jihad without the ruler is haram. When an enemy attacks, defending is fard 'ayn (an individual duty) on the people of that area.

Legal reason (ʿillah)Mufti Siraj Desai gives the reason for requiring an amir and a base: the army must be able to absorb the consequences of jihad without collapsing. Dar al-Ifta's reason is that rulers are best able to weigh harms and benefits, so private action is transgression that may cause more harm than good. Ibn Hajar's reason for obeying even a ruler who seized power is to put out strife (fitna); the wider wisdom he gives is keeping Muslims united. F3 M1 C2

The Qur'an
The command to obey those in authority in 4:59 is definitive (qat'i). It makes obedience to the authorities a firm duty, and verse 4:83 places security matters with them. Q1 Q2
The Sunnah, graded by transmission
The sahih reports explain who these authorities are: the appointed ruler, who leads the fighting as its 'shield'. They do not add to the verse's limit, since obedience in sin is already excluded by the principle of obedience only in righteousness. As solitary reports, they are binding in practice. H2 H4 H7
Consensus (ijma')
Al-Muhallab reports consensus on one condition of the supreme imam: it cannot be held by a slave. Ibn Hajar adds that a ruler who takes power by force must still be obeyed in what is not sin. C2
Juristic preference (istihsan)
On grounds of necessity and avoiding harm, the fatwas forbid rebellion that would cause unbearable harm, citing Radd al-Muhtar. They also make defence an individual duty on those attacked, without waiting for a general declaration. F3 F7

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Expert Opinions present differing views on who holds legitimate authority today. Some argue the caliphate is a normative institution, distinct from ISIS. A Hizb ut-Tahrir manifesto they describe treats every current Muslim-majority state as illegitimate. N1 N3

Key points

Expert Opinions report Dilly Hussain calling the caliphate a normative institution from 632 to 1924, distinct from ISIS. They report Dr. Safarouk Chowdhury arguing that Islamic law's objectives need a divinely instituted caliphate. N1
Expert Opinions describe the Hizb ut-Tahrir manifesto as labelling all current Muslim-majority states Dar-ul-Kufr (lands of disbelief). The manifesto cites a hadith to argue that removing rulers who implement "clear kufr" is a religious duty. N3

References

N1Unity & Political Body · Politics & Governance
N3Claim: Hizb ut-Tahrir's Manifesto for a Global Caliphate · Sects & Groups

Are the ruler's of all Muslim Nations legitimate?

Conclusion

RulingDepends on the case

The answer depends on the case. The sources set criteria; they do not rule on any particular government. A Muslim ruler in authority remains legitimate even if unjust: obeying him in lawful matters is wajib (obligatory), obeying him in sin is haram (forbidden), and rebelling against him is haram. Only open kufr (disbelief), established by clear proof from Allah, removes his legitimacy. So whether each of today's rulers is legitimate cannot be answered wholesale. It depends on whether he is a Muslim, whether he establishes prayer, and whether he has committed proven open disbelief.

Sources

Qur'an & Tafsir

Summary

The Qur'an commands believers to obey Allah, the Messenger and "those in authority among you", and to take any dispute back to Allah and the Messenger. Ibn Kathir explains that this obedience applies only in what is right. Q1 T1

Key points

Ibn Kathir cites the Prophet's words "Obedience is only in righteousness": a Muslim must hear and obey in what he likes and dislikes, but not when commanded to sin. T1
The phrase "among you" ties this authority to rulers from within the Muslim community. Q1

References

Q1An-Nisa 4:59 · The Women
T1Tafsir Ibn Kathir on 4:59

Sunnah

Summary

Sahih hadith say unjust rulers are not to be overthrown "as long as they establish prayer among you". People should condemn their sins without withdrawing obedience. Armed revolt is allowed only against "open kufr (disbelief)" for which there is clear proof from Allah. H2 H6

Key points

The Prophet called rulers whom the people hate and curse "the worst of your rulers", yet still forbade taking up the sword against them. H2
'Umar ibn al-Khattab declared that anyone who pledges allegiance to a ruler without consulting the other Muslims, and the person he chose, should not be supported, "lest they both should be killed" (Sahih al-Bukhari). H5

References

H2Sahih Muslim 4805 · The Book on Government
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih Muslim)
H5Sahih al Bukhari 6830 · Limits and Punishments set by Allah (Hudood)
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
H6Sahih al Bukhari 7055
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)

Hadith Commentaries

Summary

Ibn Hajar says that a ruler who falls into kufr (disbelief) is removed by consensus (ijma'). Every Muslim must then rise against him: those able to do so are rewarded, those who compromise sin, and those unable must emigrate. C6

Key points

Ibn Hajar says that "as long as he is not commanded to sin" limits the general command to obey and to bear patiently with the ruler. Obeying a command to sin is not merely optional but haram (forbidden) for anyone able to refuse. C6

References

C6Fath al-Bari on Sahih al-Bukhari 7144 · Ibn Hajar al-Asqalani, vol. 13 p. 122

Hanafi Fiqh

Summary

Hanafi fatwas quote al-Tahawi's creed: no rebellion against Muslim rulers "even if they are unjust". Obeying them is part of obeying Allah and is obligatory unless they order a sin. Even kufr (disbelief) or a grave sin by the ruler is to be condemned without violence, and only by those able to do so. F8 F2

Key points

Mufti Ebrahim Desai identifies the ulul amr (those in authority) as Muslim rulers. Obeying them is part of faith because Allah commanded it. F2

References

F2Khulfa-e-rashidin selected by God or elected by the person, if selected by - IslamQA · islamqa.org
F8Sunni View of Yazid - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

The Fiqh Council of North America (2026) says that where there is no Muslim ruler (wali al-amr, the one in charge), a group of trusted scholars and specialists takes on that role, following al-Juwayni. M1

References

M1Giving Zakat for Political Campaigns · FCNA · 2026-02-03

Hanafi ijtihadFrom the Hanafi fatwas cited

RulingFor a Muslim ruler in authority, even an unjust one: obeying him in lawful matters is wajib (obligatory), obeying him in sin is haram (forbidden), and armed rebellion against him is haram. Only open kufr (disbelief), established by clear proof, removes his legitimacy.

Legal reason (ʿillah)Ibn Hajar gives the ruler's kufr (disbelief) as the cause of his removal, which he says is agreed by consensus. 'Umar gives the reason for refusing to support a pledge made without consulting the Muslims as "lest they both should be killed", meaning the danger of strife and bloodshed. C6 H5

The Qur'an
The general command to obey "those in authority among you" is definitive (qat'i) for Muslim rulers. The hadith "obedience only in righteousness", recorded in both Sahih collections, explains its limit rather than adding a new condition. Q1 T1
The Sunnah, graded by transmission
Sahih reports forbid revolt against unjust rulers who establish prayer and allow it only for open kufr with proof. This sets the bar for losing legitimacy at disbelief, not at injustice. H2 H6
Consensus (ijma')
Ibn Hajar reports consensus that a ruler is removed by kufr, and al-Tahawi's creed, as quoted in the Hanafi fatwa, states the Sunni position against rebelling over injustice. C6 F8
The opinion of a Companion (qawl al-sahabi)
'Umar's sermon makes consultation of the Muslims part of what makes a pledge of allegiance valid. The school prefers a Companion's view to analogy. H5

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Expert Opinions report that Hizb ut-Tahrir's manifesto calls every current Muslim-majority state Dar-ul-Kufr (land of disbelief), because none applies Islamic law in full with security held solely by Muslims. On that basis it treats fighting rulers who impose "clear kufr" as a religious duty. N3 N4

Key points

Expert Opinions also report Dr. Safarouk Chowdhury's argument that only a divinely instituted caliphate can fulfil the higher objectives of Islamic law. N1

References

N1Unity & Political Body · Politics & Governance
N3Claim: Hizb ut-Tahrir's Manifesto for a Global Caliphate · Sects & Groups
N4Claim: Hizb ut-Tahrir's Staged Caliphate Strategy · Sects & Groups

What is open disbelief? Don't they implement laws that contradict Shariah?

Conclusion

RulingDepends on the case

The ruling depends on the case. A Muslim ruler who applies laws that contradict the Shariah while accepting that Allah's law is binding commits a major sin, not disbelief. Rebelling against him is haram (forbidden), although his wrongdoing must be condemned and not obeyed. A ruler who deliberately rejects Allah's law commits disbelief, and he loses his legitimacy only when this is clear, proven by a text that admits no other reading.

Sources

Qur'an & Tafsir

Summary

The Qur'an calls those who do not judge by what Allah sent down "the disbelievers". Ibn Kathir explains that the people meant here earned that name because they rejected Allah's command deliberately, out of transgression and rebellion. Q1 T2

Key points

The verse was revealed about Jews who replaced the Torah's rulings on retaliation and stoning with laws of their own. T2
Ibn Kathir ties the label of disbelief to a state of mind: deliberate rejection of the command, not simply failing to carry it out. T2

References

Q1Al-Ma'idah 5:44 · The Table Spread
T2Tafsir Ibn Kathir on 5:45

Sunnah

Summary

The Companions pledged not to dispute authority with rulers "unless we noticed him having open Kufr (disbelief) for which we would have a proof with us from Allah". The Prophet also forbade overthrowing even hated rulers "as long as they establish prayer". Their sinful acts are to be condemned, but obedience is not to be withdrawn. H1 H9 H4

Key points

Obedience covers what is lawful only: "Obey him in so far as he is obedient to God; and disobey him in matters involving disobedience to God." H4
The required response to a ruler's sin is to condemn that act, not to rebel. H9

References

H1Sahih al Bukhari 7055
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
H4Sahih Muslim 4776 · The Book on Government
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih Muslim)
H9Sahih Muslim 4805 · The Book on Government
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih Muslim)

Hadith Commentaries

Summary

Ibn Hajar explains "proof from Allah" as the text of a verse or an authentic report that cannot be interpreted any other way. So rebellion is not allowed as long as a ruler's conduct can be explained by interpretation (ta'wil). Al-Nawawi reports a consensus that rebelling against unjust, sinful rulers is haram (forbidden), and that a ruler is not removed for sin (fisq). C1 C6 C5

Key points

Al-Nawawi reads "kufr" in the hadith as clear sin known from Islam's principles, which must be openly condemned. Ibn Hajar reconciles the two wordings: a ruler's authority itself may be challenged only for disbelief, while his other sins are to be opposed gently, without violence. C1
Al-Nawawi reports Qadi 'Iyad: if disbelief, a changing of the Shariah, or (for most scholars) innovation (bid'a) comes upon a ruler, he loses his authority and Muslims must depose him if they are able; those who cannot should emigrate. Qadi 'Iyad says the same of a ruler who abandons establishing the prayers. C6
Ibn Hajar states that a ruler is removed for disbelief by consensus. Whoever is able to act on this is rewarded, whoever compromises sins, and whoever is unable must emigrate. C5

References

C1Fath al-Bari on Sahih al-Bukhari 7055 (part 2 of 3) · Ibn Hajar al-Asqalani, vol. 13 p. 6
C5Fath al-Bari on Sahih al-Bukhari 7144 · Ibn Hajar al-Asqalani, vol. 13 p. 122
C6al-Minhaj Sharh Sahih Muslim on Sahih Muslim 1840 · al-Nawawi, vol. 12 p. 225

Hanafi Fiqh

Summary

A Hanafi mufti rules that a ruler who enforces man-made laws instead of the Shariah out of personal weakness does not commit disbelief, as long as he holds the wrong to be wrong. He compares it to a Muslim committing zina (unlawful sex): a grave sin that does not take him out of Islam. F1

Key points

On this ruling, what decides disbelief is the ruler's belief about Allah's law, not the bare fact that he does not apply it. F1

References

F1Muslim person establishing non-Islamic laws - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

The International Islamic Fiqh Academy (1998, on secularism) condemns secularism for replacing the Shariah with man-made laws. It calls secularism an atheistic approach and holds that all laws must come from Islam. It does not declare any particular ruler a disbeliever or address rebellion. M2

Key points

The Academy's recommendations are preaching, education and governmental measures against secularism, not uprising. M2

References

M2Secularism · IIFA · 1998-11-19

Hanafi ijtihadFrom the Hanafi fatwas cited

RulingRebelling against a Muslim ruler who applies non-Shariah laws while accepting that Allah's law is binding is haram (forbidden). His rule by other laws is a major sin, which must be condemned and not obeyed. Only a deliberate rejection of Allah's law, proven by a text open to no other interpretation, counts as the open disbelief that ends his legitimacy.

Legal reason (ʿillah)Ibn Kathir gives the reason for calling the people in 5:44 disbelievers as their deliberate rejection of Allah's command. The Hanafi fatwa gives the reason it is not disbelief when the ruler still holds the wrong to be wrong. Al-Nawawi reports the scholars' reason for forbidding rebellion against a sinful ruler: it leads to civil strife (fitna), bloodshed and discord, so removing him does more harm than keeping him. T2 F1 C6

The Qur'an
Verse 5:44 is definitive (qat'i) that judging by other than Allah's law is condemned. The tafsir links its label of disbelief to deliberate rejection, so the verse alone does not make every non-application disbelief. Q1 T2
The Sunnah, graded by transmission
These authentic reports tie loss of legitimacy to open disbelief backed by proof from Allah, and they forbid overthrowing rulers who pray. They explain the verse rather than add a condition to it. H1 H9
Consensus (ijma')
Al-Nawawi and Ibn Hajar report agreement that disbelief removes a ruler and that sin and injustice do not. The school treats this as binding. C6 C5
Juristic preference (istihsan)
Even where removal is in principle owed, the duty depends on ability and on avoiding the greater harm of strife, which is the reason al-Nawawi reports. C6

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Expert Opinions report that Hizb ut-Tahrir's manifesto cites a hadith to argue that Muslims must dispute with, and fight to remove, any ruler who implements "clear kufr". The manifesto labels every current Muslim-majority state Dar al-Kufr (land of disbelief). N3

References

N3Claim: Hizb ut-Tahrir's Manifesto for a Global Caliphate · Sects & Groups

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The difference between jihad, qitāl, terrorism, vigilantism and criminal violence

Conclusion

RulingDepends on the case

Sources

Qur'an & Tafsir

Summary

Key points

Ibn Kathir reports Abu al-'Aliyah: after this verse the Prophet fought only those who fought him and left non-combatants alone. Ibn Kathir rejects the claim that the verse was abrogated (cancelled by a later verse), because 'those who fight you' refers to enemies actively fighting Muslims. T1
The punishments for those who 'fight against Allah and His Messenger' and spread disorder are death, crucifixion, cutting off the hand and leg on opposite sides, or exile. This is the basis of the crime of hiraba (armed robbery and terror against the public). Q4

References

Q1Al-Baqarah 2:190 · The Cow
Q4Al-Ma'idah 5:33 · The Table Spread
T1Tafsir Ibn Kathir on 2:190

Sunnah

Summary

The hadith define fighting 'in the cause of Allah' by its intention, place lawful fighting under the leader, and forbid killing women and children. H3 H2 H10

Key points

Asked about fighting for booty, fame or show, the Prophet said that only the one who fights 'that Allah's Word should be superior' fights in Allah's cause (Bukhari, sahih). H3
'The Imam is like a shield' whose orders are obeyed in battle and behind whom Muslims seek protection (Nasa'i, graded sahih). H2
The Prophet rebuked the killing of a woman found dead after an expedition and forbade killing women and children (Tirmidhi: hasan sahih). Tirmidhi reports that al-Thawri and al-Shafi'i held this view, while Ahmad and Ishaq allowed an exception in night attacks. H10

References

H2Sunan an Nasai 4196 · The Book of al-Bay'ah
Authenticity
- Sahih Abu Ghuddah
- Sahih Al-Albani
- Sahih - Agreed Upon Zubair Ali Zai
H3Sahih al Bukhari 2810 · Fighting for the Cause of Allah (Jihaad)
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
H10Jami At Tirmidhi 1569 · The Book on Military Expeditions
Authenticity
- Sahih Ahmad Muhammad Shakir
- Sahih Al-Albani
- Hasan Sahih Bashar Awad Maarouf
- Sahih - Agreed Upon Zubair Ali Zai

Hadith Commentaries

Summary

Ibn Hajar separates fighting in Allah's cause from fighting with other motives. Al-Nawawi and al-Azimabadi tie fighting and truces to the Imam (the legitimate leader). C1 C5 C6

Key points

Ibn Hajar gathers five motives for fighting from the narrations: booty, a display of courage, showing off, tribal loyalty and anger. Each can be praised or blamed, so only the aim of raising Allah's word counts. Al-Tabari and the majority held that a side motive does no harm if that aim is the main one. C1
Al-Nawawi explains 'the Imam is a shield': the Imam protects Muslims from the enemy and from one another, and people fight under him against disbelievers, rebels, the Khawarij and all who spread corruption and oppression. C5
Al-Azimabadi quotes al-Khattabi: only the Imam can make a truce or grant safe conduct (aman) to an enemy people as a whole, and Muslims must honour it. C6

References

C1Fath al-Bari on Sahih al-Bukhari 2810 (part 1 of 2) · Ibn Hajar al-Asqalani, vol. 6 p. 27
C5al-Minhaj Sharh Sahih Muslim on Sahih Muslim 1709 · al-Nawawi, vol. 12 p. 228
C6Awn al-Ma'bud on Sunan Abi Dawud 2757 · al-Azimabadi, vol. 7 p. 309

Hanafi Fiqh

Summary

Key points

Mufti Siraj Desai makes a base and an amir conditions of jihad, so that the army can withstand the consequences and not collapse. Citing Radd al-Muhtar, he says rebelling against a Muslim government is not allowed when it brings unbearable harm to ordinary Muslims. F1
Shaykh Faraz Rabbani says those behind kidnappings and killings of this kind act on raw passion and ignorance. 'Those who take the law in their own hands are brigands and outlaws.' F6
Mufti Waseem Khan rules that a suicide bombing of civilians is a heinous major sin. The bomber is still a Muslim, so his washing and funeral prayer are still required; scholars may refuse to lead it, but some ordinary Muslims must perform it. F5

References

F1Pre-Requisites of Jihad - IslamQA · islamqa.org
F5Janaza for Suicide Bombing - IslamQA · islamqa.org
F6What is the Islamic stance regarding kidnappings & killings in Iraq - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

Key points

IIFA Resolution 154 (2006) adopts this definition of terrorism: aggression, intimidation or threats by a state, group or individual, without right, against an innocent person's life, faith, dignity, mind or property. It treats every act of terrorism as hiraba, whoever commits it, and allows lawful resistance to occupation by means the Shariah accepts. M2
IIFA Resolution 207 (2015) defines jihad in general as any legitimate effort to uphold Allah's word, spread the message and establish justice. It states that fighting arises from aggression, not from difference of faith, and that offensive jihad aims to deliver the message without compulsion, under conditions set by the jurists. M6
Dar al-Ifta al-Misriyyah (2013) calls the struggle against one's own self (jihad al-nafs) the greater jihad. Combative jihad is fard kifaya (a duty on the community as a whole), organised by the rulers. A person or group who starts it alone transgresses against the ruler and is held liable. M5

References

M2Position of Islam towards Fanaticism, Extremism, and Terrorism · IIFA · 2006-06-28
M5My son is travelling for Jihad without my permission · Dar al-Ifta al-Misriyyah · 25 July 2013
M6Offensive Jihad and Defensive Jihad · IIFA · 2015-03-22

Hanafi ijtihadFrom the Hanafi fatwas cited

The Qur'an
Q1 is definitive (qat'i) in permitting fighting only against combatants and forbidding transgression in general. Q4 definitively sets the punishment for hiraba. Q1 Q4
The Sunnah, graded by transmission
The ban on killing women and children is narrated by many Companions (H10 names several more). That makes it widely transmitted (mashhur) rather than a solitary report, so it can explain what counts as transgression under Q1. The 'shield' hadith places fighting under the Imam. H10 H2
Analogy (qiyas)
The IIFA treats modern terrorism as hiraba, because it shares hiraba's effective cause: violence without right that spreads fear among innocent people. M2
Juristic preference (istihsan)
Weighing harm and necessity, the fatwas forbid armed action without an amir or that would bring unbearable harm. Vigilantes are treated as outlaws. F1 F6

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

References

N46Claim: Mosques as Centers of Humility, Not Conflict · Muslims in the West

What is the legitimate authority for lawful decision-making?

Conclusion

RulingDepends on the case

Sources

Qur'an & Tafsir

Summary

Key points

Ibn Kathir reports that 4:59 was revealed about 'Abdullah ibn Hudhafa, a commander the Prophet sent on an expedition. He cites the Prophet's rule that "Obedience is only in righteousness": no command to sin is obeyed. T1
Verse 4:83 places matters of security and war with the authorities and those able to investigate, not with the public who spread the news. Q2

References

Q1An-Nisa 4:59 · The Women
Q2An-Nisa 4:83 · The Women
T1Tafsir Ibn Kathir on 4:59

Sunnah

Summary

Key points

The imam is "a shield whose orders should be obeyed when they fight". He is rewarded if he commands fear of Allah and acts justly, and he bears the sin if he does otherwise (Sahih, al-Nasa'i). H2
Listening and obeying is obligatory unless the order is to disobey Allah; then there is no listening and no obeying (al-Bukhari). H7

References

H2Sunan an Nasai 4196 · The Book of al-Bay'ah
Authenticity
- Sahih Abu Ghuddah
- Sahih Al-Albani
- Sahih - Agreed Upon Zubair Ali Zai
H4Sahih al Bukhari 7137 · Judgments (Ahkaam)
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
H7Sahih al Bukhari 2955 · Fighting for the Cause of Allah (Jihaad)
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)

Hadith Commentaries

Summary

Key points

Ibn Hajar says authority may be general (governing a land) or specific (leading prayer, collecting taxes, directing war). Al-Muhallab, as reported by Ibn Battal, holds that the supreme imamate belongs only to Quraysh and, by consensus, not to slaves. Ibn Hajar adds that a ruler who seizes power by force must still be obeyed, to put out strife (fitna), unless he commands sin. C2
Al-Azimabadi cites al-Khattabi: it is the imam who makes treaties and truces with non-Muslims. No one other than the imam may grant a whole nation of disbelievers safe conduct (aman). C4
Ibn Hajar gives the wisdom (hikmah) behind obeying rulers: keeping Muslims united, because division brings corruption. C1

References

C1Fath al-Bari on Sahih al-Bukhari 7137 · Ibn Hajar al-Asqalani, vol. 13 p. 111
C2Fath al-Bari on Sahih al-Bukhari 7142 · Ibn Hajar al-Asqalani, vol. 13 p. 121
C4Awn al-Ma'bud on Sunan Abi Dawud 2757 · al-Azimabadi, vol. 7 p. 309

Hanafi Fiqh

Summary

Key points

Mufti Siraj Desai says the conditions exist so that the Muslim army can withstand the consequences and not collapse. Citing Radd al-Muhtar, he says rebelling against a Muslim government is not allowed except for clear kufr (open disbelief), or where it would bring unbearable harm. F3
Scholars quoted in one fatwa say the ISIS leader is "a leader of a faction", not the caliph, and that killing those who refuse him allegiance is aggression. F1
Mufti Ebrahim Desai holds that when a Muslim country is attacked, its people may declare defensive jihad. It is then fard 'ayn (an individual duty) on the men of that area, and spreads to the nearest Muslims if they cannot cope. F7

References

F1Muslims must not join the IS movement - IslamQA · islamqa.org
F3Pre-Requisites of Jihad - IslamQA · islamqa.org
F7Will it be fardh for every muslim to go for jihad if it is declared? - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

Key points

Dar al-Ifta's reason: rulers are best placed to weigh the necessity, benefits and harms of such a decision. Individual action may do more harm than good, and those who take it are held liable. M1
A 2021 FCNA paper applies the same principle to apostasy cases: only those with legitimate authority and knowledge may deal with them, and no one may take the law into their own hands. M5

References

M1My son is travelling for Jihad without my permission · Dar al-Ifta al-Misriyyah · 25 July 2013
M5Is Apostasy a Capital Crime in Islam? · FCNA · 2021-11-07

Hanafi ijtihadFrom the Hanafi fatwas cited

The Qur'an
The command to obey those in authority in 4:59 is definitive (qat'i). It makes obedience to the authorities a firm duty, and verse 4:83 places security matters with them. Q1 Q2
The Sunnah, graded by transmission
The sahih reports explain who these authorities are: the appointed ruler, who leads the fighting as its 'shield'. They do not add to the verse's limit, since obedience in sin is already excluded by the principle of obedience only in righteousness. As solitary reports, they are binding in practice. H2 H4 H7
Consensus (ijma')
Al-Muhallab reports consensus on one condition of the supreme imam: it cannot be held by a slave. Ibn Hajar adds that a ruler who takes power by force must still be obeyed in what is not sin. C2
Juristic preference (istihsan)
On grounds of necessity and avoiding harm, the fatwas forbid rebellion that would cause unbearable harm, citing Radd al-Muhtar. They also make defence an individual duty on those attacked, without waiting for a general declaration. F3 F7

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Key points

Expert Opinions report Dilly Hussain calling the caliphate a normative institution from 632 to 1924, distinct from ISIS. They report Dr. Safarouk Chowdhury arguing that Islamic law's objectives need a divinely instituted caliphate. N1
Expert Opinions describe the Hizb ut-Tahrir manifesto as labelling all current Muslim-majority states Dar-ul-Kufr (lands of disbelief). The manifesto cites a hadith to argue that removing rulers who implement "clear kufr" is a religious duty. N3

References

N1Unity & Political Body · Politics & Governance
N3Claim: Hizb ut-Tahrir's Manifesto for a Global Caliphate · Sects & Groups

Are the ruler's of all Muslim Nations legitimate?

Conclusion

RulingDepends on the case

Sources

Qur'an & Tafsir

Summary

Key points

Ibn Kathir cites the Prophet's words "Obedience is only in righteousness": a Muslim must hear and obey in what he likes and dislikes, but not when commanded to sin. T1
The phrase "among you" ties this authority to rulers from within the Muslim community. Q1

References

Q1An-Nisa 4:59 · The Women
T1Tafsir Ibn Kathir on 4:59

Sunnah

Summary

Key points

The Prophet called rulers whom the people hate and curse "the worst of your rulers", yet still forbade taking up the sword against them. H2
'Umar ibn al-Khattab declared that anyone who pledges allegiance to a ruler without consulting the other Muslims, and the person he chose, should not be supported, "lest they both should be killed" (Sahih al-Bukhari). H5

References

H2Sahih Muslim 4805 · The Book on Government
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih Muslim)
H5Sahih al Bukhari 6830 · Limits and Punishments set by Allah (Hudood)
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
H6Sahih al Bukhari 7055
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)

Hadith Commentaries

Summary

Key points

Ibn Hajar says that "as long as he is not commanded to sin" limits the general command to obey and to bear patiently with the ruler. Obeying a command to sin is not merely optional but haram (forbidden) for anyone able to refuse. C6

References

C6Fath al-Bari on Sahih al-Bukhari 7144 · Ibn Hajar al-Asqalani, vol. 13 p. 122

Hanafi Fiqh

Summary

Key points

Mufti Ebrahim Desai identifies the ulul amr (those in authority) as Muslim rulers. Obeying them is part of faith because Allah commanded it. F2

References

F2Khulfa-e-rashidin selected by God or elected by the person, if selected by - IslamQA · islamqa.org
F8Sunni View of Yazid - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

References

M1Giving Zakat for Political Campaigns · FCNA · 2026-02-03

Hanafi ijtihadFrom the Hanafi fatwas cited

The Qur'an
The general command to obey "those in authority among you" is definitive (qat'i) for Muslim rulers. The hadith "obedience only in righteousness", recorded in both Sahih collections, explains its limit rather than adding a new condition. Q1 T1
The Sunnah, graded by transmission
Sahih reports forbid revolt against unjust rulers who establish prayer and allow it only for open kufr with proof. This sets the bar for losing legitimacy at disbelief, not at injustice. H2 H6
Consensus (ijma')
Ibn Hajar reports consensus that a ruler is removed by kufr, and al-Tahawi's creed, as quoted in the Hanafi fatwa, states the Sunni position against rebelling over injustice. C6 F8
The opinion of a Companion (qawl al-sahabi)
'Umar's sermon makes consultation of the Muslims part of what makes a pledge of allegiance valid. The school prefers a Companion's view to analogy. H5

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Key points

Expert Opinions also report Dr. Safarouk Chowdhury's argument that only a divinely instituted caliphate can fulfil the higher objectives of Islamic law. N1

References

N1Unity & Political Body · Politics & Governance
N3Claim: Hizb ut-Tahrir's Manifesto for a Global Caliphate · Sects & Groups
N4Claim: Hizb ut-Tahrir's Staged Caliphate Strategy · Sects & Groups

What is open disbelief? Don't they implement laws that contradict Shariah?

Conclusion

RulingDepends on the case

Sources

Qur'an & Tafsir

Summary

Key points

The verse was revealed about Jews who replaced the Torah's rulings on retaliation and stoning with laws of their own. T2
Ibn Kathir ties the label of disbelief to a state of mind: deliberate rejection of the command, not simply failing to carry it out. T2

References

Q1Al-Ma'idah 5:44 · The Table Spread
T2Tafsir Ibn Kathir on 5:45

Sunnah

Summary

Key points

Obedience covers what is lawful only: "Obey him in so far as he is obedient to God; and disobey him in matters involving disobedience to God." H4
The required response to a ruler's sin is to condemn that act, not to rebel. H9

References

H1Sahih al Bukhari 7055
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
H4Sahih Muslim 4776 · The Book on Government
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih Muslim)
H9Sahih Muslim 4805 · The Book on Government
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih Muslim)

Hadith Commentaries

Summary

Key points

Al-Nawawi reads "kufr" in the hadith as clear sin known from Islam's principles, which must be openly condemned. Ibn Hajar reconciles the two wordings: a ruler's authority itself may be challenged only for disbelief, while his other sins are to be opposed gently, without violence. C1
Al-Nawawi reports Qadi 'Iyad: if disbelief, a changing of the Shariah, or (for most scholars) innovation (bid'a) comes upon a ruler, he loses his authority and Muslims must depose him if they are able; those who cannot should emigrate. Qadi 'Iyad says the same of a ruler who abandons establishing the prayers. C6
Ibn Hajar states that a ruler is removed for disbelief by consensus. Whoever is able to act on this is rewarded, whoever compromises sins, and whoever is unable must emigrate. C5

References

C1Fath al-Bari on Sahih al-Bukhari 7055 (part 2 of 3) · Ibn Hajar al-Asqalani, vol. 13 p. 6
C5Fath al-Bari on Sahih al-Bukhari 7144 · Ibn Hajar al-Asqalani, vol. 13 p. 122
C6al-Minhaj Sharh Sahih Muslim on Sahih Muslim 1840 · al-Nawawi, vol. 12 p. 225

Hanafi Fiqh

Summary

Key points

On this ruling, what decides disbelief is the ruler's belief about Allah's law, not the bare fact that he does not apply it. F1

References

F1Muslim person establishing non-Islamic laws - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

Key points

The Academy's recommendations are preaching, education and governmental measures against secularism, not uprising. M2

References

M2Secularism · IIFA · 1998-11-19

Hanafi ijtihadFrom the Hanafi fatwas cited

The Qur'an
Verse 5:44 is definitive (qat'i) that judging by other than Allah's law is condemned. The tafsir links its label of disbelief to deliberate rejection, so the verse alone does not make every non-application disbelief. Q1 T2
The Sunnah, graded by transmission
These authentic reports tie loss of legitimacy to open disbelief backed by proof from Allah, and they forbid overthrowing rulers who pray. They explain the verse rather than add a condition to it. H1 H9
Consensus (ijma')
Al-Nawawi and Ibn Hajar report agreement that disbelief removes a ruler and that sin and injustice do not. The school treats this as binding. C6 C5
Juristic preference (istihsan)
Even where removal is in principle owed, the duty depends on ability and on avoiding the greater harm of strife, which is the reason al-Nawawi reports. C6

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

The difference between jihad, qitāl, terrorism, vigilantism and criminal violenceShare answer

Conclusion

Sources

Qur'an & Tafsir

Summary

Key points

References

Sunnah

Summary

Key points

References

Hadith Commentaries

Summary

Key points

References

Hanafi Fiqh

Summary

Key points

References

Modern Fatwa Councils

Summary

Key points

References

Hanafi ijtihadFrom the Hanafi fatwas cited

Expert Opinions

Summary

References

What is the legitimate authority for lawful decision-making?Share answer

Conclusion

Sources

Qur'an & Tafsir

Summary

Key points

References

Sunnah

Summary

Key points

References

Hadith Commentaries

Summary

Key points

References

Hanafi Fiqh

Summary

Key points

References

Modern Fatwa Councils

Summary

Key points

References

Hanafi ijtihadFrom the Hanafi fatwas cited

Expert Opinions

Summary

Key points

References

Are the ruler's of all Muslim Nations legitimate?Share answer

Conclusion

Sources

Qur'an & Tafsir

Summary

Key points

References

Sunnah

Summary

Key points

References

Hadith Commentaries

Summary

Key points

References

Hanafi Fiqh

Summary

Key points

References

Modern Fatwa Councils

Summary

References

Hanafi ijtihadFrom the Hanafi fatwas cited

Expert Opinions

Summary

The difference between jihad, qitāl, terrorism, vigilantism and criminal violence

What is the legitimate authority for lawful decision-making?

Are the ruler's of all Muslim Nations legitimate?

What is open disbelief? Don't they implement laws that contradict Shariah?

The difference between jihad, qitāl, terrorism, vigilantism and criminal violence

What is the legitimate authority for lawful decision-making?