Divisions of the world in Islam

Different divisions of the world have existed in Muslim history. The idea of divisions was first suggested by the early Sunni Muslim jurist Imam Abu Hanifa , founder of the Hanafi school of Islamic jurisprudence. Some are geo-political divisions that are derived from non-scriptural sources. These conventions delineate several divisions of the world called "Houses" or "Dar" - literally "place" in Arabic. Other geographic divisions of the world are described in the Qur'an . The house of divisions in Islam such as "Dar al-Islam" and "Dar al-Harb" does not appear in the Qur'an or the Hadith . This geo-political house of divisions was more acutely framed by another early Islamic scholar, Ibn Taymiyyah , who issued a treatise and a religious edict on the subject in response to the Mongol invasions of Muslim lands during the 13th and 14th centuries.

The idea of geographical divisions along religious lines i.e. the dur is not mentioned in the Quran . The singular form dar (دار), translated literally, may mean "house", "abode", "structure", "place", "land", or "country".

The Arabic singular form dar ( دار ), translated literally, may mean "house", "abode", "structure", "place", "land", or "country". In Islamic jurisprudence it often refers to a part of the world. The notions of "houses" or "divisions" of the world in Islam such as Dar al-Islam and Dar al-Harb does not appear in the Quran or the Hadith . According to Abou El Fadl , the only dar the Qur'an speaks of are "the abode of the Hereafter and the abode of the earthly life, with the former described as clearly superior to the latter". In classical Islamic law , the major division are dar al-islam (lit. territory of Islam), denoting regions where Islamic law prevails, dar al-sulh (lit. territory of treaty) denoting non-Islamic lands which have concluded an armistice with a Muslim government, and dar al-harb (lit. territory of war), denoting adjoining non-Islamic lands whose rulers are called upon to accept Islam. Early Islamic jurists devised these terms to denote legal rulings for ongoing Muslim conquests almost a century after Muhammad . The first use of the terms was in Iraq by Abu Hanifa and his disciples Abu Yusuf and Al-Shaybani . Among those in the Levant , Al-Awza'i was leading in this discipline and later Shafi'i . The concept of dar al-harb has been affected by historical changes such as the political fragmentation of the Muslim world, and has little significance today. The theoretical distinction between dar al-Islam and dar al-harb is widely considered inapplicable, and many contemporary Islamic jurists regard the West as part of the former, since Western Muslims can freely practise and proselytize their faith. Understanding the Qur'ān: Themes and Style . The Great Theft: Wrestling Islam from the Extremists . The Oxford Dictionary of Islam Dar al-Sulh The Oxford Dictionary of Islam Dar al-Harb The Oxford Dictionary of Islam Hendrickson, Jocelyn (2009). The Oxford Encyclopedia of the Islamic World .

Islamic demarcation of Muslim and non-Muslim lands In classical Islamic law , the major divisions are dar al-Islam (lit. territory of Islam/voluntary submission to God), denoting regions where Islamic law prevails, dar al-sulh (lit. territory of treaty) denoting non-Islamic lands which have concluded an armistice with a Muslim government, and dar al-harb (lit. territory of war), denoting adjoining non-Islamic lands whose rulers are called upon to accept Islam. The Arabic singular form dar ( دار ), translated literally, may mean "house", "abode", "structure", "place", "land", or "country". In Islamic jurisprudence it often refers to a part of the world. The notions of "houses" or "divisions" of the world in Islam such as dar al-Islam and dar al-harb does not appear in the Quran or the hadith . According to Abou El Fadl , the only dar s the Qur'an speaks of are "the abode of the Hereafter and the abode of the earthly life, with the former described as clearly superior to the latter". Early Islamic jurists devised these terms to denote legal rulings for ongoing Muslim conquests almost a century after Muhammad . The first use of the terms was in Iraq by Abu Hanifa and his disciples Abu Yusuf and Al-Shaybani . Among those in the Levant , Al-Awza'i was leading in this discipline and later Al-Shafi'i . The concept of dar al-harb has been affected by historical changes such as the political fragmentation of the Muslim world, and has little significance today. The theoretical distinction between dar al-Islam and dar al-harb is widely considered inapplicable, and many contemporary Islamic jurists regard the Western world as part of the former, since Muslims can freely practise and proselytize their faith in Western countries. The Oxford Dictionary of Islam Dar al-Sulh The Oxford Dictionary of Islam "Dar al-Harb" , The Oxford Dictionary of Islam Abdel-Haleem, Muhammad (8 Sep 2010). Understanding the Qur'ān: Themes and Style . The Great Theft: Wrestling Islam from the Extremists . The Oxford Encyclopedia of the Islamic World .

Islamic demarcation of Muslim and non-Muslim lands In classical Islamic law , there are three major divisions of the world which are dar al-Islam ( lit. ' territory of Islam ' ), denoting regions where Islamic law prevails, dar al-sulh (lit. territory of treaty) denoting non-Islamic lands which are at peace or have an armistice with a Muslim government, and dar al-harb (lit. territory of war), denoting lands that share a border with dar al-Islam and have not concluded an armistice. Muslims regard Islam as a universal religion and believe it to be the rightful law for all humankind. Muslims are imposed to spread Sharia law and sovereignty through lesser jihad against dar al-harb . According to Islam, this should first be attempted peacefully through Dawah . In the case of war, Muslims are imposed to subject , or eliminate fighters until they surrender or seek peace. The Arabic singular form dar ( دار ), translated literally, may mean "house", "abode", "structure", "place", "land", or "country". In Islamic jurisprudence it often refers to a part of the world. The notions of "houses" or "divisions" of the world in Islam such as dar al-Islam and dar al-harb does not appear in the Quran or the hadith . According to Abou El Fadl , the only dar s the Quran speaks of are "the abode of the Hereafter and the abode of the earthly life, with the former described as clearly superior to the latter". Early Islamic jurists devised these terms to denote legal rulings for ongoing Muslim conquests almost a century after Muhammad . The first use of the terms was in Iraq by Abu Hanifa and his disciples Abu Yusuf and Al-Shaybani . Among those in the Levant , Al-Awza'i was leading in this discipline and later Al-Shafi'i . The concept of dar al-harb has been affected by historical changes such as the political fragmentation of the Muslim world. The theoretical distinction between dar al-Islam and dar al-harb is widely considered inapplicable, and many contemporary Islamic jurists regard the Western world as part of the former, since Muslims can freely practise and proselytize their faith in Western countries. The Qur’an directs Muslims to spread the message of Islam worldwide declaring it to be a religion for all humankind. The Oxford Dictionary of Islam Dar al-Sulh The Oxford Dictionary of Islam "Dar al-Harb" , The Oxford Dictionary of Islam Yazdani, Abbas (December 2020). Understanding the Qur'ān: Themes and Style . The Great Theft: Wrestling Islam from the Extremists . The Oxford Encyclopedia of the Islamic World .