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# Jihad and Justice: Islamic Just War Theory, Part 1 - Mere Orthodoxy | Christianity, Politics, and Culture
- URL: https://mereorthodoxy.com/jihad-and-justice-islamic-just-war-theory-part-1/
- Published: 2007-09-17T05:00:00.000Z
- Updated: 2026-05-18T17:49:44.000Z
- Description: Due to the importance of unity among the believers in Islam, legitimate authorization of war is imperative. The Islamic conception of the ideal government has one ruler (the deputy, or khalifa) at its head. This was modeled most perfectly in […]
- Author: Mere Orthodoxy
- Tags: Tex

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Due to the importance of unity among the believers in Islam, legitimate authorization of war is imperative. The Islamic conception of the ideal government has one ruler (the deputy, or *khalifa*) at its head. This was modeled most perfectly in Mohammed and in the *Rashidoon*, or “the four rightly guided caliphs,” who followed him. Mohammed was the leader of the religious as well as political aspects of the community of believers (*umma*) since, in fact, there was little distinction between the two. *Khalifa* literally means successor or deputy, and the full title of the Muslim ruler (after the death of Mohammed) was *khalifa Allah* (deputy of God) or sometimes *khalifa rasul Allah* (deputy of the prophet of God). The *khalifa* was considered the head of the *umma*. He had been given his authority by God, and was meant to fulfill all the same functions as Mohammed had during his life.

One *hadith* (or saying of Mohammed) states, “The Prophet added, ‘He who obeys me, obeys Allah, and he who disobeys me, disobeys Allah. He who obeys the Muslim chief, obeys me, and he who disobeys the Muslim chief, disobeys me.” Another *hadith* states, “The Apostle of God said: After me will come rulers, render them your obedience, for the ruler is like a shield wherewith a man protects himself…they are responsible for you, but you have no responsibility.” Mohammed clearly recognizes that his authority as the Prophet of God is transferred, to some degree, to those who will succeed him in ruling the *umma*. Therefore, the *khalifa* alone has legitimate authorization to command the *umma* in all things.  
The need for legitimate authorization for war can be seen in the writings of Muslim philosophers as well. In Ibn Rushd’s examination of *jihad*, he carefully points out that *jihad* is a communal rather than an individual duty. “Scholars agree that *jihad* is a collective not a personal obligation.” As the ruler of the *umma*, the *khalifa* is the only one who is authorized to direct their behavior and since *jihad* is an action carried out by the *umma* it follows that the *khalifa* is the only one who can demand the fulfillment of this obligation by the people.

In his discussion on the proper treatment of prisoners of war, Ibn Rushd implicitly recognizes the authority of the *khalifa* to wage war and deal justly with the resulting captives stating that, “various policies are open to the Imam \[head of the Islamic state, caliph\]” after he has waged war and taken prisoners. A later philosopher, and student of Ibn Rushd, Ibn Khaldun corroborates this same condition of legitimate authorization. In his discussion of the just and unjust causes of war in the Muqaddimah, he points out that “dynastic war against seceders and those who refuse obedience” is justified. Dynastic war is war authorized by the head of the state, in this case the *khalifa*, justifying the war because it is based on a zeal for the royal authority and its protection against those who would seek to destroy the unity of the *umma*.  
Look for the final Islamic conditions for just war this Friday.

Other posts in the *Jihad and Justice* series:

[Islamic and Christian Theories of War](https://mereorthodoxy.com/?p=1061)

[Christian Just War Theory, Part 1](https://mereorthodoxy.com/?p=1062)

[Christian Just War Theory, Part 2](https://mereorthodoxy.com/?p=1063)

[The Islamic Conception](https://mereorthodoxy.com/?p=1066)

[The Islamic Context](https://mereorthodoxy.com/?p=1067)