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Introduction
In his book, The Clash of Civilizations and the Remaking
of World Order, Samuel Huntington says:
<blockquote>
People are
always tempted to divide people into us and them, the in-group and the other,
our civilization and those barbarians. Scholars have analyzed the world in
terms of the Orient and the Occident, North and South, center and periphery.
Muslims have traditionally divided the world into Dar al-Islam and Dar
al-Harb, the abode of peace and the abode of war.[1]
Huntington
identified this concept as Muslim tradition. Others, particularly Christian
missionaries and polemics, however, have identified this concept as
theological. An uninformed Westerner views this classification as a form of
discrimination against those that have different beliefs. Even among common
Muslims, several controversial opinions arise due to different understandings
of what the terms Dar Al-Islam and Dar Al-Harb mean.
Surprisingly, Islamic terminology is full of many other classifications: Dar
Al-‘Ahd (Abode of Covenant), Dar Al-Sulh (Abode of Truce), Dar Al-Maslubah
(Abode of Pillaged Land), Dar Al-Bid’ah (Abode of Heresy), Dar Al-Baghy (Abode
of Usurpation), Dar Al-‘Adl (Abode of Justice), Dar al-Kufr (Abode of
Unbelief), et. al. Yet, Western attention prefer to rather focus on the term
Dar Al-Harb (Abode of War).
Definition
According
to Prof. Muhammad Ishaq Zahid, founder of the Sabr Foundation, and the creator
of Islam101.Com, in The Glossary of Islamic Terms, we have:
<blockquote>
Dar
al-Harb
Dar al-Harb
(Domain of War) refers to the territory under the hegemony of unbelievers,
which is on terms of active or potential belligerency with the Domain of
Islam, and presumably hostile to the Muslims living in its domain.[2]
</blockquote>
To understand
the classification, it is necessary to understand the sources of the concept.
To do this, we need to touch upon the sources of Islam.
Understanding The Sources
In his book, Fundamentals of Islam, Sayyid Abul A'la
Al-Mawdudi classifies Islam as Din (faith) and Shari’ah (Islamic law). The
sources of Shari’ah are: the Holy Quran and the Hadith.[3] Al-Mawdudi then
describes these sources, saying:
<blockquote>
The Qur'an
is a divine revelation - each and every word of it is from Allah. The Hadith
is a collection of the instructions issued or the memoirs of the last
Prophet's conduct and behaviour, as preserved by those who were present in
his company or those to whom these were handed down by the first witnesses.
These were later sifted and collected by divines and compiled in the form of
books among which the collections made by Malik, Bukhari, Muslim, Tirmidhi,
Abu Dawud, Nasa'i and Ibn Majah are considered to be the most authentic.[3]
</blockquote>
Derived from the Shari’ah is Fiqh (Islamic
jurisprudence), defined by Al-Mawdudi as
<blockquote>
Detailed
law derived from the Qur'an and the Hadith covering the myriad of problems
that arise in the course of man's life...[3]
</blockquote>
Throughout time, several religious scholars and
legislators have devoted their lives to the science of Fiqh, but four Madhaheb
(schools of thought) persist till today:
According to Shaikh (scholar) Abdul-Aziz Bin Baz, former Grand Mufti and Chief
Cleric of Saudi Arabia, the Maliki and Hanafi Madhaheb were introduced and
widely spread in the 2nd Century Hijri (Islamic lunar calendar,
started 622 AD). The Shafi’i and Hanbali Madhaheb were introduced and spread
in the 3rd Century Hijri.[4]
In a program on Al-Jazeera Channel, Al-Shari’ah
Wal-Hayah (Islamic Law and Life), dated Sunday May 9th 1999, Shaikh
(scholar) Yusuf Al-Qaradawi noted that the concept of Dar Al-Harb (Abode of
War) was introduced in the Fiqh Hanafi. Al-Imam (the legislator and scholar)
Abu Hanifa divided the Muslim role into two categories: Dar Al-Islam (Abode of
Islam) and Dar Al-Harb (Abode of War). He would refer to any non-Muslim domain
as Dar Al-Kufr (Abode of Unbelief) or Dar Al-Harb even if there is no current
war between them and the Muslims.[5] According to him a country or a territory
becomes a Dar Al-Islam if:
<blockquote>
(a)
The Muslims must be able to enjoy peace and security; and
(b)
It has common frontiers with some Muslim countries
(other Dar Al-Islam) [6]
</blockquote>
However, the concept of Dar Al-Harb and Dar Al-Islam are
not explained in the Qur'an or Sunnah (tradition of the Holy Prophet
(P)),
says the majority of scholars. It is, in fact, a result of Ijtihad (religious
endeavour), which is a terminology used to describe religious endeavour to
exercise personal judgement based on the Qur'an and the Sunnah.[2]
Historical Conditions
It is indispensable to view the historical environment
of the time, and of the centuries that followed the spread of this
classification concept. In an article, titled, “Muslims as Co-Citizens of the
West… Rights, Duties & Prospects”, Murad Wildfried Hofmann says:
<blockquote>
Due to its structural tolerance vis-à-vis ‘peoples of
the book’, the Muslim world has always been multireligious. Islam expanded
into formerly Christian territories-the Near East, North Africa, Spain,
Byzantium, the Balkans-without eliminating the Christian communities.
Nowhere is this more evident than in Cairo, Damascus, and Istanbul, and in
countries like Greece and Serbia. This situation was facilitated by the fact
that the Qur'an contains what may be called an ‘Islamic Christology’.
Coexistence with the large Jewish populations within the Muslim empire-aside
from the Near East in Muslim Spain, and subsequently in North Africa and the
Ottoman Empire-was facilitated, in turn, by the extraordinary focus of the
Qur'an on Jewish prophets in general and Moses in particular. On this basis,
Islamic jurisprudence developed the world's first liberal law called
al-siyar for the status of religious minorities (al-dhimmi). In the Western
world, developments were entirely different. Here, religious intolerance
became endemic, even between Christian churches; many sects were outlawed
(as during the first Ecumenical Council in Nicaea, in 325), massacred (e.g.,
the Donatists in North Africa in the 5th century and the Albigenses and
Cathari in the thirteenth century), subdued as victims of a ‘crusade’
(Constantinople in 1205), or deserted (like Orthodox East Rome during the
siege by Sultan Fatih in 1453). In Germany, a war lasting thirty years
between Protestant and Catholic princes decimated the population
(1618-1648).
Under these circumstances and fuelled by the Church
dictum extra ecclesia nullum salus (no salvation outside the church), even
minimal tolerance of Muslims could not be expected. The expulsion of both
Muslims and Jews from Spain in the sixteenth century-the first case of
‘ethnic cleansing’ in modern history-made Europe virtually ‘Muslim-free.’
There was interaction between the two camps-trade, scientific penetration,
diplomatic missions-but no living Muslim presence in the Occident until the
twentieth century.[6]
</blockquote>
With this historical perspective in light, it was deemed
vital that concepts of distinction between safe and unsafe, Islamic and
non-Islamic be pertained. Based on the universality of the Islamic belief,
that Muhammad(P)
was sent to the whole World:
“We sent thee not,
but as a Mercy for all creatures.”
-- 21. Al–Anbiya’: 107 (Abdullah Yusuf Ali).
Based on the firm belief of enjoying the right to exercise
one’s own religion anywhere, without compulsion:
"Let there be no
compulsion in religion: Truth stands out clear from Error: whoever rejects
evil and believes in God hath grasped the most trustworthy hand-hold, that
never breaks. And God heareth and knoweth all things."
-- 2. Al-Baqarah: 256
(Abdullah Yusuf Ali).
Hence, the vitality and necessity of having clearly
defined labels that would ensure the protection and uplifting of the Muslim
Ummah (nation). However, pertaining to Ijtihad (religious endeavour), there is
no holiness or Divinity to the classification. The social, economic, and
environmental circumstances of the time and location create certain needs that
arise and need be fulfilled. That is why the door to Ijtihad (religious
endeavour) is always open in Islam. Speaking of the four Madhaheb, Al-Mawdudi
says:
<blockquote>
All of
these were given their final form within two hundred years of the time of
the Prophet. The differences that appear in the four schools are but the
natural outcome of the fact that truth is many-sided. When different persons
employ themselves in interpreting a given event, they come out with
different explanations according to their own lights. What gives these
various schools of thought the authenticity that is associated with them is
the unimpeachable integrity of their respective founders and the
authenticity of the method they adopted.[3]
</blockquote>
Times Have Changed
As a result of
elapsed time, social, economic and environmental circumstances have changed,
especially in the last century. With that in mind, Murad Wildfried Hofmann
says:
<blockquote>
Under
these conditions, contemporary Muslims may well pose themselves the question
already posed in Spain 500 years ago, i.e., Is it permissible for a Muslim
to take up residence in what has been labelled Dar al-Harb or Dar al-Kufr?
This question was discussed in considerable depth when Spanish Muslims,
overrun by the Reconquista, chose to stay, and even before this event,
because the Prophet sent a group of Makkan Muslims to Christian Ethiopia
(615-622). Some of the 'ulama [scholars], including Imam Abu Hanifa,
disapproved of permanent Muslim residence in non-Muslim territory. Imam
Shafi'i, on the other hand, believed that Muslims could stay behind in
former Muslim lands, provided that they could practice Islam and were not
subject to Christian missionary efforts. In contrast to that, already in the
eighth century, Imam Jafar al-Sadiq underlined that Muslims might serve
Islam better when living among non-Muslims than when living only with
Muslims. Al-Mawardi concurred with this opinion in the eleventh century.
Later on the Hanifa madhhab became even more liberal. It accepted the idea
that there might be pockets of dar al-Islam inside non-Muslim territories;
in addition, they were ready to exempt emigrant Muslims from observing
certain parts of the shari'ah if this seemed necessary because of ikrah
(compulsion), durura (hardship), or maslaha (benefit).[6]
</blockquote>
Today’s Classification
Today, majority of Islamic scholars agree upon a
classification into three. Shaikh Yusuf Al-Qaradawi says, on Al-Shari’ah
Wal-Hayah (Islamic Law and Life), Al-Jazeera Channel, dated Tuesday February 6th
2001, these three categories are:
The concept of Dar Al-‘Ahd (Abode of Covenant) is
obtained from the judicial rulings of manslaughter, as outlined in the Quran:
“Never should
a believer kill a believer; but (If it so happens) by mistake, (Compensation
is due): If one (so) kills a believer, it is ordained that he should free a
believing slave, and pay compensation to the deceased's family, unless they
remit it freely. If the deceased belonged to a people at war with you, and he
was a believer, the freeing of a believing slave (Is enough). If he belonged
to a people with whom ye have treaty of Mutual alliance, compensation should
be paid to his family, and a believing slave be freed. For those who find this
beyond their means, (is prescribed) a fast for two months running: by way of
repentance to God: for God hath all knowledge and all wisdom.”
-- 3. Al-Nisa’: 92
(Abdullah Yusuf Ali).
The indication is in the words “…a people with whom
ye have treaty of Mutual alliance…” In fact, Allah commands us to ordain to
the covenant that was agreed upon with the disbelievers:
“(But the treaties
are) not dissolved with those Pagans with whom ye have entered into alliance
and who have not subsequently failed you in aught, nor aided any one against
you. So fulfil your engagements with them to the end of their term: for God
loveth the righteous.”
-- 9. Al-Tawba: 4
(Abdullah Yusuf Ali).
“… As long as these
stand true to you, stand ye true to them: for God doth love the righteous.”
-- 9. Al-Tawba: 7
(Abdullah Yusuf Ali).
The concept of the Dar Al-Harb (Abode of War) gets its
indications from the clear line that was drawn for just and kind treatment:
“[60:1] O ye who
believe! Take not my enemies and yours as friends (or protectors),- offering
them (your) love, even though they have rejected the Truth that has come to
you, and have (on the contrary) driven out the Prophet and yourselves (from
your homes), (simply) because ye believe in God your Lord! …”
“[60:8] God forbids you not, with regard to those who
fight you not for (your) Faith nor drive you out of your homes, from dealing
kindly and justly with them: for God loveth those who are just.
[60:9] God only
forbids you, with regard to those who fight you for (your) Faith, and drive
you out of your homes, and support (others) in driving you out, from turning
to them (for friendship and protection). It is such as turn to them (in these
circumstances), that do wrong.”
-- 60. Al–Mumtahina: 8, 9 (Abdullah Yusuf Ali).
Conclusion
In conclusion, it is fair to say that the door of
Ijtihad (religious endeavour) is always open. The Islamic decrees that are
introduced through Fiqh (Islamic jurisprudence) into the Shari’ah (Islamic
law) are reflective of the social, economic, and environmental circumstances
of the time. These circumstances change as time continuously elapses.
Corresponding to the change, the Shari’ah (Islamic law) is updated as new
decrees are introduced with the appearance of newer issues. The key condition
is compliance with the Qur'an and Sunnah (tradition of the Holy Prophet(P)).
In this light, the former concept of classification is updated to include Dar
Al-‘Ahd (Abode of covenant) to include the other nations that hold covenants
and diplomatic agreements with Dar Al-Islam (Abode of Islam).
And God knows
best.
</blockquote>
Introduction
In his book, The Clash of Civilizations and the Remaking
of World Order, Samuel Huntington says:
<blockquote>
People are
always tempted to divide people into us and them, the in-group and the other,
our civilization and those barbarians. Scholars have analyzed the world in
terms of the Orient and the Occident, North and South, center and periphery.
Muslims have traditionally divided the world into Dar al-Islam and Dar
al-Harb, the abode of peace and the abode of war.[1]
Huntington
identified this concept as Muslim tradition. Others, particularly Christian
missionaries and polemics, however, have identified this concept as
theological. An uninformed Westerner views this classification as a form of
discrimination against those that have different beliefs. Even among common
Muslims, several controversial opinions arise due to different understandings
of what the terms Dar Al-Islam and Dar Al-Harb mean.
Surprisingly, Islamic terminology is full of many other classifications: Dar
Al-‘Ahd (Abode of Covenant), Dar Al-Sulh (Abode of Truce), Dar Al-Maslubah
(Abode of Pillaged Land), Dar Al-Bid’ah (Abode of Heresy), Dar Al-Baghy (Abode
of Usurpation), Dar Al-‘Adl (Abode of Justice), Dar al-Kufr (Abode of
Unbelief), et. al. Yet, Western attention prefer to rather focus on the term
Dar Al-Harb (Abode of War).
Definition
According
to Prof. Muhammad Ishaq Zahid, founder of the Sabr Foundation, and the creator
of Islam101.Com, in The Glossary of Islamic Terms, we have:
<blockquote>
Dar
al-Harb
Dar al-Harb
(Domain of War) refers to the territory under the hegemony of unbelievers,
which is on terms of active or potential belligerency with the Domain of
Islam, and presumably hostile to the Muslims living in its domain.[2]
</blockquote>
To understand
the classification, it is necessary to understand the sources of the concept.
To do this, we need to touch upon the sources of Islam.
Understanding The Sources
In his book, Fundamentals of Islam, Sayyid Abul A'la
Al-Mawdudi classifies Islam as Din (faith) and Shari’ah (Islamic law). The
sources of Shari’ah are: the Holy Quran and the Hadith.[3] Al-Mawdudi then
describes these sources, saying:
<blockquote>
The Qur'an
is a divine revelation - each and every word of it is from Allah. The Hadith
is a collection of the instructions issued or the memoirs of the last
Prophet's conduct and behaviour, as preserved by those who were present in
his company or those to whom these were handed down by the first witnesses.
These were later sifted and collected by divines and compiled in the form of
books among which the collections made by Malik, Bukhari, Muslim, Tirmidhi,
Abu Dawud, Nasa'i and Ibn Majah are considered to be the most authentic.[3]
</blockquote>
Derived from the Shari’ah is Fiqh (Islamic
jurisprudence), defined by Al-Mawdudi as
<blockquote>
Detailed
law derived from the Qur'an and the Hadith covering the myriad of problems
that arise in the course of man's life...[3]
</blockquote>
Throughout time, several religious scholars and
legislators have devoted their lives to the science of Fiqh, but four Madhaheb
(schools of thought) persist till today:
“Fiqh Hanafi: This is the Fiqh compiled by Abu
Hanifa Nu'man bin Thabit with the assistance and cooperation of Abu Yusuf
Mahammad, Zufar and others, all of whom had high religious attainments to
their credit. This is known as the Hanafi School of Fiqh.
Fiqh Maliki: This Fiqh
was derived by Malik bin Anas Asbahi.
Fiqh Shafi'i: Founded by
Muhammad bin Idris al-Shafi'i.
Fiqh Hanbali:
Founded by Ahmad bin Hanbal.”[3]
According to Shaikh (scholar) Abdul-Aziz Bin Baz, former Grand Mufti and Chief
Cleric of Saudi Arabia, the Maliki and Hanafi Madhaheb were introduced and
widely spread in the 2nd Century Hijri (Islamic lunar calendar,
started 622 AD). The Shafi’i and Hanbali Madhaheb were introduced and spread
in the 3rd Century Hijri.[4]
In a program on Al-Jazeera Channel, Al-Shari’ah
Wal-Hayah (Islamic Law and Life), dated Sunday May 9th 1999, Shaikh
(scholar) Yusuf Al-Qaradawi noted that the concept of Dar Al-Harb (Abode of
War) was introduced in the Fiqh Hanafi. Al-Imam (the legislator and scholar)
Abu Hanifa divided the Muslim role into two categories: Dar Al-Islam (Abode of
Islam) and Dar Al-Harb (Abode of War). He would refer to any non-Muslim domain
as Dar Al-Kufr (Abode of Unbelief) or Dar Al-Harb even if there is no current
war between them and the Muslims.[5] According to him a country or a territory
becomes a Dar Al-Islam if:
<blockquote>
(a)
The Muslims must be able to enjoy peace and security; and
(b)
It has common frontiers with some Muslim countries
(other Dar Al-Islam) [6]
</blockquote>
However, the concept of Dar Al-Harb and Dar Al-Islam are
not explained in the Qur'an or Sunnah (tradition of the Holy Prophet
(P)),
says the majority of scholars. It is, in fact, a result of Ijtihad (religious
endeavour), which is a terminology used to describe religious endeavour to
exercise personal judgement based on the Qur'an and the Sunnah.[2]
Historical Conditions
It is indispensable to view the historical environment
of the time, and of the centuries that followed the spread of this
classification concept. In an article, titled, “Muslims as Co-Citizens of the
West… Rights, Duties & Prospects”, Murad Wildfried Hofmann says:
<blockquote>
Due to its structural tolerance vis-à-vis ‘peoples of
the book’, the Muslim world has always been multireligious. Islam expanded
into formerly Christian territories-the Near East, North Africa, Spain,
Byzantium, the Balkans-without eliminating the Christian communities.
Nowhere is this more evident than in Cairo, Damascus, and Istanbul, and in
countries like Greece and Serbia. This situation was facilitated by the fact
that the Qur'an contains what may be called an ‘Islamic Christology’.
Coexistence with the large Jewish populations within the Muslim empire-aside
from the Near East in Muslim Spain, and subsequently in North Africa and the
Ottoman Empire-was facilitated, in turn, by the extraordinary focus of the
Qur'an on Jewish prophets in general and Moses in particular. On this basis,
Islamic jurisprudence developed the world's first liberal law called
al-siyar for the status of religious minorities (al-dhimmi). In the Western
world, developments were entirely different. Here, religious intolerance
became endemic, even between Christian churches; many sects were outlawed
(as during the first Ecumenical Council in Nicaea, in 325), massacred (e.g.,
the Donatists in North Africa in the 5th century and the Albigenses and
Cathari in the thirteenth century), subdued as victims of a ‘crusade’
(Constantinople in 1205), or deserted (like Orthodox East Rome during the
siege by Sultan Fatih in 1453). In Germany, a war lasting thirty years
between Protestant and Catholic princes decimated the population
(1618-1648).
Under these circumstances and fuelled by the Church
dictum extra ecclesia nullum salus (no salvation outside the church), even
minimal tolerance of Muslims could not be expected. The expulsion of both
Muslims and Jews from Spain in the sixteenth century-the first case of
‘ethnic cleansing’ in modern history-made Europe virtually ‘Muslim-free.’
There was interaction between the two camps-trade, scientific penetration,
diplomatic missions-but no living Muslim presence in the Occident until the
twentieth century.[6]
</blockquote>
With this historical perspective in light, it was deemed
vital that concepts of distinction between safe and unsafe, Islamic and
non-Islamic be pertained. Based on the universality of the Islamic belief,
that Muhammad(P)
was sent to the whole World:
“We sent thee not,
but as a Mercy for all creatures.”
-- 21. Al–Anbiya’: 107 (Abdullah Yusuf Ali).
Based on the firm belief of enjoying the right to exercise
one’s own religion anywhere, without compulsion:
"Let there be no
compulsion in religion: Truth stands out clear from Error: whoever rejects
evil and believes in God hath grasped the most trustworthy hand-hold, that
never breaks. And God heareth and knoweth all things."
-- 2. Al-Baqarah: 256
(Abdullah Yusuf Ali).
Hence, the vitality and necessity of having clearly
defined labels that would ensure the protection and uplifting of the Muslim
Ummah (nation). However, pertaining to Ijtihad (religious endeavour), there is
no holiness or Divinity to the classification. The social, economic, and
environmental circumstances of the time and location create certain needs that
arise and need be fulfilled. That is why the door to Ijtihad (religious
endeavour) is always open in Islam. Speaking of the four Madhaheb, Al-Mawdudi
says:
<blockquote>
All of
these were given their final form within two hundred years of the time of
the Prophet. The differences that appear in the four schools are but the
natural outcome of the fact that truth is many-sided. When different persons
employ themselves in interpreting a given event, they come out with
different explanations according to their own lights. What gives these
various schools of thought the authenticity that is associated with them is
the unimpeachable integrity of their respective founders and the
authenticity of the method they adopted.[3]
</blockquote>
Times Have Changed
As a result of
elapsed time, social, economic and environmental circumstances have changed,
especially in the last century. With that in mind, Murad Wildfried Hofmann
says:
<blockquote>
Under
these conditions, contemporary Muslims may well pose themselves the question
already posed in Spain 500 years ago, i.e., Is it permissible for a Muslim
to take up residence in what has been labelled Dar al-Harb or Dar al-Kufr?
This question was discussed in considerable depth when Spanish Muslims,
overrun by the Reconquista, chose to stay, and even before this event,
because the Prophet sent a group of Makkan Muslims to Christian Ethiopia
(615-622). Some of the 'ulama [scholars], including Imam Abu Hanifa,
disapproved of permanent Muslim residence in non-Muslim territory. Imam
Shafi'i, on the other hand, believed that Muslims could stay behind in
former Muslim lands, provided that they could practice Islam and were not
subject to Christian missionary efforts. In contrast to that, already in the
eighth century, Imam Jafar al-Sadiq underlined that Muslims might serve
Islam better when living among non-Muslims than when living only with
Muslims. Al-Mawardi concurred with this opinion in the eleventh century.
Later on the Hanifa madhhab became even more liberal. It accepted the idea
that there might be pockets of dar al-Islam inside non-Muslim territories;
in addition, they were ready to exempt emigrant Muslims from observing
certain parts of the shari'ah if this seemed necessary because of ikrah
(compulsion), durura (hardship), or maslaha (benefit).[6]
</blockquote>
Today’s Classification
Today, majority of Islamic scholars agree upon a
classification into three. Shaikh Yusuf Al-Qaradawi says, on Al-Shari’ah
Wal-Hayah (Islamic Law and Life), Al-Jazeera Channel, dated Tuesday February 6th
2001, these three categories are:
Dar Al-Islam: The
abode of Islam, the Muslim nation.
Dar Al-Harb: The
abode of war, those that have declared war against the Muslim nation.
Dar Al-‘Ahd:
The abode of covenant, the countries that have diplomatic agreements and
covenants with the Muslim nation.[5]
The concept of Dar Al-‘Ahd (Abode of Covenant) is
obtained from the judicial rulings of manslaughter, as outlined in the Quran:
“Never should
a believer kill a believer; but (If it so happens) by mistake, (Compensation
is due): If one (so) kills a believer, it is ordained that he should free a
believing slave, and pay compensation to the deceased's family, unless they
remit it freely. If the deceased belonged to a people at war with you, and he
was a believer, the freeing of a believing slave (Is enough). If he belonged
to a people with whom ye have treaty of Mutual alliance, compensation should
be paid to his family, and a believing slave be freed. For those who find this
beyond their means, (is prescribed) a fast for two months running: by way of
repentance to God: for God hath all knowledge and all wisdom.”
-- 3. Al-Nisa’: 92
(Abdullah Yusuf Ali).
The indication is in the words “…a people with whom
ye have treaty of Mutual alliance…” In fact, Allah commands us to ordain to
the covenant that was agreed upon with the disbelievers:
“(But the treaties
are) not dissolved with those Pagans with whom ye have entered into alliance
and who have not subsequently failed you in aught, nor aided any one against
you. So fulfil your engagements with them to the end of their term: for God
loveth the righteous.”
-- 9. Al-Tawba: 4
(Abdullah Yusuf Ali).
“… As long as these
stand true to you, stand ye true to them: for God doth love the righteous.”
-- 9. Al-Tawba: 7
(Abdullah Yusuf Ali).
The concept of the Dar Al-Harb (Abode of War) gets its
indications from the clear line that was drawn for just and kind treatment:
“[60:1] O ye who
believe! Take not my enemies and yours as friends (or protectors),- offering
them (your) love, even though they have rejected the Truth that has come to
you, and have (on the contrary) driven out the Prophet and yourselves (from
your homes), (simply) because ye believe in God your Lord! …”
“[60:8] God forbids you not, with regard to those who
fight you not for (your) Faith nor drive you out of your homes, from dealing
kindly and justly with them: for God loveth those who are just.
[60:9] God only
forbids you, with regard to those who fight you for (your) Faith, and drive
you out of your homes, and support (others) in driving you out, from turning
to them (for friendship and protection). It is such as turn to them (in these
circumstances), that do wrong.”
-- 60. Al–Mumtahina: 8, 9 (Abdullah Yusuf Ali).
Conclusion
In conclusion, it is fair to say that the door of
Ijtihad (religious endeavour) is always open. The Islamic decrees that are
introduced through Fiqh (Islamic jurisprudence) into the Shari’ah (Islamic
law) are reflective of the social, economic, and environmental circumstances
of the time. These circumstances change as time continuously elapses.
Corresponding to the change, the Shari’ah (Islamic law) is updated as new
decrees are introduced with the appearance of newer issues. The key condition
is compliance with the Qur'an and Sunnah (tradition of the Holy Prophet(P)).
In this light, the former concept of classification is updated to include Dar
Al-‘Ahd (Abode of covenant) to include the other nations that hold covenants
and diplomatic agreements with Dar Al-Islam (Abode of Islam).
And God knows
best.
</blockquote>
