Pakistan's Islamic Duties

Regarding Jihad & Accountability

Bottom Line Statement
Beforedelving into the detailed evidences,rulings, and historical precedents, the bottom-line is

this: Defensivejihad to liberate Palestine from Israelioccupation has become a collective duty

(fard kifyah) upon Muslim governments-Pakistan'sincluded andany participation in electing

rulers who refuse this duty is haram.

The Qur'an commands believers to "fight for the cause of Allah and for the oppressed (4:75).
and the Prophet t declared that the greatest jihad is "a word of truth before a tyrant".

Classical jurists unanimouslyheld that defensive jihad is fard kifyah if a govenment fails to

carry it out, the obligation reverts to the community at large and opposing that government
becomes obligatory (fard 'ayn)on those capable.

Mufti Muhammad Shfr Usmn rahimahulh taught that voting is simultaneoustly testimony
(shahdah), representation (waklah), and trust (amnah): casting a ballot for someone whose
ideology opposes Islam is a major sin.

At the National Palestine Conference (lslamabad,

April 2025),Pakistan's leading
scholars- including Mufti Taq Usmn and Mufti Muneeb ur Rehman--declared military jihad
against Israel an individual and collective obligation upon Muslim states, and fardh on Pakistan
government.

Section One: Why Jihad Is Now Fardon

Governments-and Voting for Inaction Is Harm

1. When Defensive Jihad Becomes Fard Kifyah

Quranic reference:

The Qur'anic injunctions on defendingthe oppressed are clear and absolute.

 Detailed Answer
This objection overlooks the Islamic principle of individual responsibility

and the duty to enjoin good and forbid evil. The Qur'än asks: "And why
should ye not fight in the cause of Allh and of those in weakness among
men, women, and children, (who say): 'Our Lord! Rescue us from this
town, whose people are oppressors; and raise for us from thee one who
will help!" (Q 4:75).

Every Muslim, regardless of their role or position, is responsible for

promoting justice and supporting the oppressed. The Prophet said:

"Whosoeverof you seesan evil action, let him change it with his hand; if

he is unable to do so, then with his tongue; and he is unable to do so,

if

then with his heart, and that is the weakest of faith" (Sahih Muslim 49).

As a student, your responsibility is not limited to studying; it also includes

contributing to the betterment of society through activism, awareness, and
Du'a'. The Prophet emphasized the importance of supportingthe
oppressed, saying: "Help your brother, whether he is an oppressor or he
is oppressed" (Sahih Bukhari 2444). VWhen asked how to help an
oppressor, he replied: "By restraining him" (Sahih Bukhari 2444).

Boycotting and making Du' are important, but they do not exempt you
from contributing to the cause through other means, such as raising
awareness,writing, or speaking out against injustice. By engaging with
Darul Ifta and demanding fatw, you are fulfilling your duty to seek
knowledge and promote justice.
Objection 6
"This will

provoke wider
Conflict."
In Surah an-Nis (4:75), Allah asks rhetorically:"And what is [the matter] with you that you do

not fight in the cause ofAllah and forthe oppressed among men,women,and children who say.
Our Lord, take us outofthis city of oppressive people!"
This verse lays down the foundation of collective jihad when innocent Muslims are being
massacred and occupied, as in the case of Palestine.

Surah al-Saff (61:4) praises those who fight in Alah's cause: "Indeed, Allah loves those who
fight inHis cause in a row as though they are a (single] structure joined firmly"

Similarly, Surah al-ajdah (22:39-40)states: "Permission [to fight]has been givento those
who are being fought, because they were wronged."

Classical Fiqh:

Classical Sunni-figh texts agree that repelling aggression against Muslims is a communal duty.
The Hanafi authority Ibn Abidin states, "Jihad is fard kifayah; if some undertakeit, the
obligation lifts from others; if none do, all incur sin"

The ShafiT school holds that securing Muslim frontiers is fard kifayah, becoming fard 'ayn it
siege continues

The Hanbalimanual of Ibn Qudâmah clarifies that no excuse suspends the duty when Muslims
are under attack.

When a government plainly refuses this collective duty, the obligation shifts to each capable
Muslim to oppose that inaction-evenpolitically-because faith demands action against major
injustice (Muslim 49)

2. When Standing Against an Inert Government Becomes

Fard 'Ayn

Once it is clear that the government is refusing to carry out its collective duty, the responsibility

to stand against it becomes individual.

The Hadith in Sahih Muslim (49) declares: "Whoever among you sees an evil, let him change it

with his hand; if he cannot, then with his tongue;If he cannot, then with his heart-and that is
the weakest level of faith."
This is especially relevant when a government'sinaction leads to the continued genocide o
Muslims.

AnotherHadith in Sunan Abu Dawud and al-Tirmidhi states: "The best jihad is a word of truth
before a tyrant ruler."
Thisemphasizes that when governments themselvesbecome a barrier to fulfiling the divine
command., confronting them verbally. politically, and needed, through civil resistance becomes
if

not just a right but a duty.

Section Two: Fatwas and Legal Rulings on Jihad and

Voting

1. Classical Schools on Defensive Jihad

The Hanaff jurist Ibn 'Äbidn states that jihad is a collective duty (fard kifäyah), and if

none undertake it, then all are sinful,.

The Shafi Tschoolemphasizes that when the enemy invades, jihad becomes fard 'ayn
on every capable Musim.
The Hanbaltauthority lbn Qudämah outlines that if no valid excuse exists, collective
jihad remainsobligatory until the danger is removed.

These unanimous rulings show that no government is permitted to neglect this command.

2.Mufti Muhammad Shfi Usmn on Voting

of
In his famous fatwa compilation "Jawähiral-Fatäwä," Muftt Shafr explains the Islamic status
a
thahadah i
voting. He classifies a vote as shahádah (testimony). wakalah (representation), and amânah
(trust) Voting for someone whose ideology contradicts Islam is talse testimony, wrongtul
representaton, and betrayal of trust. He writes that such voting is a major sin (kabira) and
contributes directlyto the empowerment of injustice.

3. RecentFatwas by Pakistani and Global Scholars

On March 31, 2025, the litihad & Fatwà Committee of the Qatar-based International Union of
Muslim Scholars(IUMS)issued a detailed fatwadeclaring that "jihad against
ten-point the
occupation is an individual obligation (fard 'ayn)upon every capableMuslim"and that it is

equally "the duty of Muslim governments to intervene immediately-militarily, economically, and

politicallyto stop this genocide"

This was a National Palestine Conference in Islamabad where

followed, in early April 2025, by
Muft Muhammad Taq Usmni and MufttMunb ur-Rahmntogether with other leading
3. Imâm Nawaw (631-676 AH / 1233-1277 CE)

Counsel to Sultan Baybars on unfair taxation

During theMongol threat, Sultan Baybars imposed heavy levies on Syria. Imâm Nawawl
rebuked him: "This wealth you call'assistance' was taken forcefully from orphans and the
needy...perhaps you will accountfor it before Allah".

Refusal of gifts tomalntainindependence

He twice refused Baybars'gifts and threats, stating. "Threats do not harm me...I must advise
the ruler-that is my obligation-and the Sultan accepted his counsel rather than imprison him
His example underscoredthat scholars may-and must-check state excesses.

4. Shaykh al-Islm Ibn Taymiyyah (661-728AH / 1263-1328

CE)

Declaring Mongol occupiers non-Muslim

IbnTaymiyyah issued three anti-Mongol fatwå-s, ruling that the Mongolsthough professing
Islam-were apostatesfor failing to rule by Sharf ah (following Yassa law instead) and thus
subject to jihad.

Activeresistancein word and deed

He justified and armed resistance, arguing that "those who do not abideby the Law
both verbal
of Alah are not true Muslims and urging the Mamluks to combat Mongol tyranny. His

precedentof "takfir against a leader reshaped the boundaries of legitimate dissent.

5. Maulän Abü'l-Alä' Mauddi (1903-1979CE)

Opposition to secular-leaning Pakistani regimes

Founder of Jamä at-e Islämt, Maudd was first jailed in 1948for denouncing clandestine
Kashmir operations, sentenced to death in 1953 for anti-Ahmadi agitations (later commuted),
and imprisoned againunder Ayub Khan in 1964-67 for demanding full implementation of
Qur'an-Sunnah law.

Uncompromising advocacy of Islamicstato

He insisted "an Islamic state is one whose constitution is based on Qur'an and
Sunnah-rejecting secular democracy as God's sovereignty transterred to people-and stood
by this despite repeated incarceration and doctrinal compromises by others.