Dar al-Harb and Dar al-Islam (the Abodes of War and Peace): Difference between revisions

Traditionally, [[Shari'ah (Islamic Law)|Islamic law]] has understood the world as divided into a number of distinct domains based upon the relationship of the ruling parties to Islam and the [[Khilafah (Caliphate)|Islamic state, or Caliphate]]. Whether or not these territories have always existed or continue to exist, virtually all Islamic scholars until today agree on the existence, at least conceptually, of such a place as the ''Dar al-Harb'' or ''Dar al-Kufr'' (lit. "Abode of War", or "Infidelity") and ''Dar al-Islam'', ''Dar al-Salam'', or ''Dar al-Tawhid'' (lit. "Abode of Submission", or "Peace", or "Unity"). More controversial throughout history and experiencing varying levels of intellectual assent and much definitional debate, although growing in popularity in recent times, has been the tertiary domain of ''Dar al-Sulh'' or ''Dar al-Ahd'' (lit. "Abode of Treaty", or "Truce"). The purpose of these distinctions is to delineate the imperial policy of the Islamic state. Most simplistically, the regions controlled by or subservient to the Islamic state have been considered as constituting the Dar al-Islam and those not as constituting the Dar al-Harb. Scholars have differed as to whether regions with which the Islamic state has a treaty ought to be considered part of the Dar al-Harb or the tertiary category of Dar al-Sulh. Scholars have also differed as to whether, if such a place as the Dar al-Sulh exists, it can be considered permanent. This is because most classical scholars agreed that the Islamic state, destined to conquer the entire world, was not permitted by God to have everlasting treaties with non-subservient political or military entities, with many agreeing on a 10-year maximum-limit on peaceful relations with any such entity. The questions of whether or not such treaties, albeit temporary, could be again and again renewed and to whether or not multiple independent Islamic states, as have often existed throughout history and as exist today, could together constitute the Dar al-Islam as opposed to a single unified state has complexified the debate.

=== Overview ===

The following excerpt is from the full-text indictment of the [[w:Detroit_Sleeper_Cell|"Detroit Five"]]:

However, Tariq Ramadan argues that the concept of ''dar al-harb'' is not found in the [[Qur'an]] or [[Sunnah]], but rather it was the ulama who began to classify and define the various areas in and around the places which they lived.<ref>Ramadan, Tariq. (2004). [http://books.google.com/books?id=0eCu4nXJbUUC&printsec=frontcover&dq=western+muslims+and+the+future+of+islam#v=onepage&q=&f=false ''Western Muslims and the Future of Islam'']. (p. 63). New York, NY: Oxford University Press.</ref>  He asserts that it was a human attempt, at a moment in history, to describe the world and to provide the Muslim community with a geopolitical scheme that seemed appropriate to the reality of the time.<ref>Ramadan, Tariq. (2004). [http://books.google.com/books?id=0eCu4nXJbUUC&printsec=frontcover&dq=western+muslims+and+the+future+of+islam#v=onepage&q=&f=false ''Western Muslims and the Future of Islam'']. (p. 69). New York, NY: Oxford University Press.</ref>  He explains that some ulama use the Shafii concept of ''dar al-ahd'' ("abode of treaty") or ''dar al-amn'' ("abode of safety") when discussing the situation of Muslims in the West.<ref>Ramadan, Tariq. (2004). [http://books.google.com/books?id=0eCu4nXJbUUC&printsec=frontcover&dq=western+muslims+and+the+future+of+islam#v=onepage&q=&f=false ''Western Muslims and the Future of Islam'']. (p. 72). New York, NY: Oxford University Press.</ref>

Several popular Islamic websites continue to use the term ''dar al-harb''. Islam Q&A defines it as "every place in which the rule of kufr prevails" and explains that it is obligatory for Muslims to migrate from the ''dar al-harb'' to Muslim lands (also known as a ''Hijrah'') if they are unable to practice their religion openly.<ref>[http://www.islamqa.com/en/ref/13363/ Can Muslims settle in kaafir countries for the sake of a better life?] - Islam Q&A, Fatwa No. 13363</ref>  According to Sheikh `Atiyyah Saqr, a former head of Al-Azhar Fatwa Committee, in a fatwa on IslamOnline, the late Sheikh Muhammad Abu Zahrah mentioned two main scholarly opinions concerning the definitions of ''dar al-Islam'' and ''dar al-harb''. Sheikh Abu Zahrah then chose the Imam Abu Hanifah’s opinion that the question revolves around the matter of security. That is if a Muslim is safe and secure in the place he lives, then the place is Dar Islam, and if not, then it is Dar al-Harb . He also said that this opinion conforms well to the Islamic principles of war, described as a defense strategy.<ref>Atiyyah Saqr - [http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544498 Concept of Dar Al-Islam and Dar Al-Harb] - IslamOnline, October 11, 2002</ref>

Khilafah.com provides a rather thorough definition but states near the end of the article that "it is clear that the whole world is Dar al-Kufr as no country including every single Muslim country implements Islam. We see the laws of Allah abandoned as if they were worth nothing, the Sunnah of the Prophet betrayed and the example of the Sahaba ignored by the rulers of our countries."

In apparent denial of the historical facts regarding [[Jihad|violent Islamic expansion]] under Muhammad, the Khilafah.com article concludes with this statement (followed by a quote from At-Tabarani which is not included):