Editing Divisions of the world in Islam (section)

===Dar al-harb===
'''''Dar al-harb''''' ({{langx|ar|دار الحرب|links=no}} "house of war") was a term classically referring to those countries which do not have a treaty of non-aggression or peace with Muslims (those that do are called dar al-'Ahd or dar al-Sulh).<ref name="oxfordislamicstudies.com">{{cite web|url=http://www.oxfordislamicstudies.com/article/opr/t125/e490?_hi=17&_pos=3|archive-url=https://web.archive.org/web/20120528231134/http://www.oxfordislamicstudies.com/article/opr/t125/e490?_hi=17&_pos=3|url-status=dead|archive-date=May 28, 2012|title=Dar al-Harb|work=oxfordislamicstudies.com}}</ref> The notions of divisions of the world, or ''dar al-harb'', does not appear in the Quran or the [[Hadith]].<ref name=Abdel-Haleem2010/> According to some scholars, the term "abode of war" was simply a description of the harsh reality of the premodern world.<ref>{{cite book|title=Jihad, Radicalism, and the New Atheism|author=Mohammad Hassan Khalil|page=19|publisher=[[Cambridge University Press]]}}</ref><ref>{{cite web|author=[[Sherman Jackson]]|title=Jihad and the Modern World|url=http://www.oxfordislamicstudies.com/article/book/islam-9780195174304/islam-9780195174304-chapter-61|archive-url=https://web.archive.org/web/20190119071438/http://www.oxfordislamicstudies.com/article/book/islam-9780195174304/islam-9780195174304-chapter-61|url-status=dead|archive-date=January 19, 2019|quote=Indeed, the 'Abode of Islam/Abode of War' dichotomy, cited ad nauseam by certain Western scholars as proof of Islam's inherent hostility towards the West, was far more a ''description'' of the Muslim peoples of the world in which they lived than it was a ''prescription'' of the Islamic religion per se.|publisher=Oxford Islamic Studies Online}}</ref>

According to [[Majid Khadduri]], the fundamental distinction between ''dar al-Islam'' and ''dar al-harb'' was introduced after the defeat of the [[Umayyad Caliphate]] at the [[Battle of Tours]] in 732 which prevented the expansion of Islam to the north, while at the same time the expansion of the caliphate to the east had been halted.<ref>{{cite book|url= https://books.google.com/books?id=4v4cCgAAQBAJ&q=732|title= Muslims and Modernity: Current Debates|author= Clinton Bennet|publisher= [[Bloomsbury Publishing]]|year= 2005|page= 158|isbn= 9781441100504|author-link= Clinton Bennet}}</ref> [[Wahbah al-Zuhayli]] argues that the concept of dar al-harb is mostly historical: "The existence of Dār al-Islām and Dār al-Ḥarb in contemporary times is rare or extremely limited. This is because Islamic countries have joined the United Nations covenant that stipulates that the relationship between nations is peace and not war. Therefore non-Muslim countries are Dār al-‘Ahd&nbsp;..."<ref>Al-Zuhaylī, Al-Mu‘āmalāt al-Māliyyah, p. 255.</ref>

According to Abu Hanifa there are three conditions that need to be fulfilled for a land to be classified as dar al-harb:

# Implementation of the laws of the non-Muslims openly and that no rule of Islam is implemented any longer
# Bordering another dar al-harb 
# No Muslim remains safe as he was before the non-Muslims took power.

The purpose behind differentiating between dar al-Islam and dar al-harb was to identify the land as either one of safety for the Muslims or of fear. So, if Muslims are generally safe in a land and not in fear, then it cannot be classified as dar al-harb.<ref>{{Cite web|title=Fatwas by Mufti Ebrahim Desai » Askimam|url=http://askimam.org/public/question_detail/33637|access-date=2021-09-09|website=askimam.org}}</ref>

During [[European colonization]], the status of colonized territories such as [[British India]] was debated, with some saying that it was ''dar al-harb''. However, there was no suggestion that Muslims were therefore required to wage jihad against the colonizers.<ref name="ODI-Islam"/>

Under the classical doctrine, it was the duty of Muslim rulers to bring dar al-harb under Islamic sovereignty.{{sfn|Khadduri|1966|p=12}} A state of war was presumed between dar al-harb and dar al-Islam, but this did not necessarily imply that hostilities must occur.{{sfn|Khadduri|1966|p=14}} It was up to the ruler to decide when, where and against whom to wage war.<ref name=johnson/> So in practice there was often peace between dar al-Islam and dar al-harb; formal armistices could last up to 10 years, while informal peace could last much longer than 10 years.<ref name=johnson>{{cite book|author=James Turner Johnson|title=Holy War Idea in Western and Islamic Traditions|publisher=[[Pennsylvania State University Press]]|page=63}}</ref>

Since ''dar al-Islam'' was considered to be in a state of constant warfare with dar-al-harb unless there was a formal peace treaty, and non-Muslim prisoners of war viewed as a legitimate target of enslavement according to the rules of [[slavery in Islam]], the ''dar al-harb'' was historically used as a slave supply source for the slave trade during the era of [[History of slavery in the Muslim world|era of slavery in the muslim world]].<ref>Alexander, J. “Islam, Archaeology and Slavery in Africa.” World Archaeology, vol. 33, no. 1, 2001, pp. 44–60. JSTOR, http://www.jstor.org/stable/827888. Accessed 7 Jan. 2025.</ref><ref>Wright, J. (2007). The Trans-Saharan Slave Trade. Storbritannien: Taylor & Francis.</ref><ref>Gordon, M. (1989). Slavery in the Arab world. New York: New Amsterdam. p25-26</ref>

During periods of a formal peace treaty with a territory in dar al-harb, it was immune from attack by Muslims, and its inhabitants (called ''harbi'') could enter Muslim lands unmolested.{{sfn|Khadduri|1966|p=17-18}} In the absence of a peace treaty, a ''harbi'' could also enter Muslim lands safely if that '''harbi'' first obtained an [[Aman (Islam)|''aman'']] (assurance of protection). It was through such ''aman'' that trade and cultural exchange was conducted between dar al-harb and dar al-Islam.{{sfn|Khadduri|1966|p=17-18}} Any adult Muslim resident of dar al-Islam (male or female, free or slave) could grant such ''aman'' to a ''harbi''.{{sfn|Fadel|2009|p=534}} [[Al-Shaybani]] ruled that even non-Muslim residents (dhimmis) could grant aman,<ref>{{cite book|title=Ottoman Law of War and Peace|author=Viorel Panaite|publisher=[[Brill publishers]]|date=2019|page=166}}</ref> while others sources say non-Muslim residents could not grant aman.{{sfn|Fadel|2009|p=534}}