"Dar" a harshen Larabci na nufin wurin tsayawa, gida da ƙasa. Ana amfani da "dar" ga kabila, da kuma ƙasar yaƙi (dar al-harb), wato ƙasar maƙiya. Babu saɓani cewa ƙasar kafirai inda kafirai ke zaune suna mulki a cikinta da kafirci, ita ce ƙasar yaƙi kuma ƙasar kafirci. Haka kuma babu saɓani cewa ƙasar filin yaƙi da Musulmi suka kwace a matsayin ganima, wadda ba su kafa dokokin Musulunci a cikinta ba tukuna, ita ce ƙasar yaƙi da ƙasar kufr, ko da kuwa tana ƙarƙashin ikon Musulmi. Shi ya sa malaman fiqhu ke cewa: "Idan aka raba ganima a ƙasar yaƙi, an halatta ga wanda ya karɓi rabonsa ya sayar da shi ta hanyar ciniki da sauran hanyoyi." Kalmomin "dar al-kufr" da "dar al-harb" suna da ma'ana guda ɗaya, wadda ake amfani da ita ga ƙasar maƙiya da ƙasar yaƙi. Haka kuma babu saɓani cewa ƙasar Musulunci (Dar al-Islam) ita ce ƙasar da ke miƙa wuya ga dokokin Musulunci kuma Musulmi ne ke mulki a cikinta, ko mazaunanta Musulmi ne ko ahlul-dhimma. Malaman fiqhu kuma sun ce Dar al-Kufr na zama Dar al-Islam idan dokokin Musulunci suka bayyana a cikinta. Sai dai sun sha bamban game da yadda Dar al-Islam ke zama Dar al-Kufr. Wasu mujtahidai sun ce Dar al-Islam ba ya zama Dar al-Kufr sai da sharuɗɗa uku: na farko, bayyanar dokokin kufr a cikinta. Na biyu, ta kasance tana iyaka da Dar al-Kufr. Na uku, ba ta ƙara kasancewa a cikinta wani Musulmi ko ahlul-dhimma da ke samun tsaro ta hanyar tsaro ta farko, wato tsaron Musulmi. Wannan magana ba ta dogara ga dalili ba; a maimakon haka, kwatanci ne kawai na hakikanin yanayin ƙasar. Abin da ya fi bayyana (dhahir) shi ne cewa idan yaƙi ya tashi tsakanin Musulmi da kafirai, kafirai kuma suka kwace ƙasar Musulmi, yaƙi kuma ya ci gaba a kanta, a wannan yanayi ana ɗaukar cewa Dar al-Islam ya zama Dar al-Kufr, kuma an ci shi da yaƙi. Wasu malamai masu ijtihadi sun ce Dar al-Islam tana zama Dar al-Kufr ta hanyar bayyanar kufri a cikinta. Dalilin wannan magana shi ne cewa maganarmu ta Dar al-Islam da Dar al-Kufr tana da alaka da Musulunci da kufri. Kasa tana da alaka da Musulunci ko kufri ne kawai ta hanyar bayyanar Musulunci ko kufri a cikinta, kamar yadda ake kiran Aljanna gidan aminci (dar as-salaam) da Wuta gidan halaka (dar al-bawar) saboda kasancewar aminci a cikin Aljanna da halaka a cikin Wuta. Bayyanar Musulunci ko kufri kuma ana yin ta ne ta hanyar bayyanar hukunceinsu. Saboda haka, idan hukunce-hukuncen kufri suka bayyana a cikin wata kasa, ta zama Dar al-Kufr, kuma alakar tana da inganci. Bisa haka, kasa tana zama Dar al-Islam ta hanyar bayyanar hukunce-hukuncen Musulunci a cikinta ba tare da wasu sharuddan ba, haka kuma tana zama Dar al-Kufr ta hanyar bayyanar hukunce-hukuncen kufri a cikinta.

The “dar” in the language is the halting place, the house and the land. The “dar” is used in the language upon the tribe, and the land of war (dar al-harb) is the land of the enemy. There is no disagreement that the land of the disbelievers in which the disbelievers reside and rule therein by disbelief is the land of war and the land of disbelief. Similarly there is no disagreement that the land of the battlefield which the Muslims took as booty wherein they have not yet established the rules of Islam is the land of war and the land of kufr even if it were under the hand of Muslims. This is why the fuqaha (jurisprudents) say: ‘If the booty is divided in the land of war, it is allowed for the one who took his portion to dispose it via trade and otherwise.’ The word ‘dar al-kufr’ and ‘dar al-harb’ have one meaning which is used upon the land of the enemy and the land of the battle. Similarly there is no disagreement that the land of Islam (Dar al-Islam) is the land that submits to the rules of Islam and Muslims rule in it, whether its inhabitants are Muslims or dhimmis. The fuqaha also say that Dar al-Kufr becomes Dar al-Islam by the appearance of the rules of Islam in it; however they differed as to how Dar al-Islam becomes Dar al-Kufr. Some mujtahideen said that Dar al-Islam does not become a Dar al-Kufr except by three conditions: firstly, the appearance of the rules of kufr in it. Secondly, that it comes to border the Dar al-Kufr. Thirdly, that there does not remain in it any Muslim or dhimmi secured by the first security which is the security of Muslims. This statement is not based upon evidence; rather it is merely the description of the reality of the land. The reality (dhahir) is that when there occurs fighting between Muslims and disbelievers and the disbelievers take the land of Muslims so the war continues upon it, in this situation it is considered that the Dar al-Islam became a Dar al-Kufr and has been conquered. Some mujtahideen said that the Dar al-Islam becomes a Dar al-Kufr by the appearance of kufr therein. The reason of this statement is that our saying Dar al-Islam and Dar al-Kufr is related to Islam and to kufr. The land is only related to Islam or kufr by the appearance of Islam or kufr in it just as Paradise is called the abode of peace (dar as-salaam) and the Fire is the abode of destruction (dar al-bawar) due to the existence of peace in Paradise and destruction in the Fire. The appearance of Islam or kufr is by the appearance of their rules so if the rules of kufr appear in a land it has become a Dar al-Kufr and the relationship is correct. Accordingly the land becomes a Dar al-Islam by the appearance of the rules of Islam within it without other conditions, and similarly it becomes Dar al-Kufr by the appearance of the rules of kufr within it.

Muddin ƙasa na da alaƙa da hakikanin ƙasar, to batun ko ƙasar tana iyaka da Dar al-Kufr, watau Dar al-Harb ko a'a, ba shi da wurin shiga cikin la'akari, tun da dukkan iyakokin ƙasashen Musulunci suna iyaka da Dar al-Harb, watau Dar al-Kufr. Duk da haka, su Dar al-Islam ne bisa ijma'in Sahabbai. Idan da wannan sharadi ne, to da dukkan iyakoki sun zama Dar al-Kufr. Haka kuma, rashin la'akari da tsaro, tsaron Musulmi, wajen ɗaukar ƙasar a matsayin Dar al-Islam, yana kai ga ɗaukar ƙasashen Musulunci suna biyayya ga ikon kafirai, da tsaronsu, a lokacin da suke mulki da Musulunci a matsayin Dar al-Islam, duk da cewa Musulmi suna ƙarƙashin tsaron kafirai ba tsaron Musulmi ba. Gaskiya ita ce, wajen ɗaukar ƙasa a matsayin Dar al-Islam ko Dar al-Kufr, akwai abubuwa biyu da dole ne a duba: na farko, mulkin Musulunci, na biyu kuma, tsaro ta hanyar tsaron Musulmi, watau ta hanyar ikonsu. Idan ƙasa ta haɗa waɗannan abubuwa biyu, watau tana mulki da shari'ar Musulunci kuma tsaronta yana hannun tsaron Musulmi, watau ta hanyar ikonsu, to ta zama Dar al-Islam, kuma ta canza daga Dar al-Kufr zuwa Dar al-Islam. Amma idan ta rasa ɗaya daga cikin biyun, ba ta zama Dar al-Islam ba. Haka nan, idan Dar al-Islam ba ta mulki da shari'ar Musulunci ba, to Dar al-Kufr ce. Haka kuma idan tana mulki da Musulunci amma tsaronta ba tsaron Musulmi ba ne, watau ikonsu, a inda tsaronta yake hannun tsaron kafirai, watau ikonsu, to ita ma ta zama Dar al-Kufr. Saboda haka, duk ƙasashen Musulmi a yau Dar al-Kufr ne, domin ba sa mulki da Musulunci. Haka kuma tana ci gaba da zama Dar al-Kufr idan kafirai suka kafa a cikinta wani Musulmi ya yi mulki da dokokin Musulunci, amma yana ƙarƙashin ikonsu, don haka tsaronsa yana hannun tsaronsu; tana ci gaba da zama Dar al-Kufr. Domin mayar da ƙasar Musulmi Dar al-Islam, dole ne a kafa mulkin Musulunci a cikinta, kuma tsaronta ya zama tsaron Musulmi. e. Ta hanyar ikonsu. Saboda haka, yanayin ƙasashe yana nuna cewa ana siffanta su da kafirci ko Musulunci bisa la'akari da mulki, kuma bisa la'akari da tsaro, domin hakan na ɗaya daga cikin sharuɗɗan mulki. Idan Dar al-Islam ta rasa mulkin Musulunci, ko kuma ikon ba ya hannun Musulmi, to tana zama Dar al-Kufr ta hanyar rasa ɗayan waɗannan biyun. Sharadin da ƙasa za ta ci gaba da zama Dar al-Islam shi ne mulkinta ya zama na Musulunci, kuma ikonta ya kasance a hannun Musulmi. Dangane da Dar al-Kufr kuwa, ba ta zama Dar al-Islam ba sai idan mulkinta ya zama na Musulunci, kuma ikonta ya kasance a hannun Musulmi; idan waɗannan abubuwa biyu ba su cika ba, to tana ci gaba da zama Dar al-Kufr. Mulkin Musulunci da ikon kasancewa a hannun Musulmi dukkansu wajibi ne a dangane da siffanta ƙasa da cewa Dar al-Islam ce.

As long as the matter relates to the reality of the land, then the question of the land being bordered to the Dar al-Kufr i.e. Dar al-Harb or not has no place in its consideration since all the frontiers of the Islamic lands border the Dar al-Harb i.e. Dar al-Kufr. Despite this, they are Dar al Islam by the Ijma’a of the Sahabah. If this was a condition then all the frontiers would become Dar al-Kufr. Also, the failure to consider the security, the security of Muslims, in deeming that land a Dar al-Islam leads to considering the Islamic lands submitting to the authority of disbelievers and their security when they rule by Islam as a Dar al-Islam even though the Muslims are under the security of disbelievers not the security of Muslims. The truth is that in considering the land as Dar al-Islam or Dar al-Kufr, two matters must be looked into: firstly, the rule by Islam and secondly the security by the security of Muslims i.e. by their authority. If the land augments these two elements i.e. it rules by Islam and the security is by the security of Muslims i.e. by their authority, then it becomes a Dar al-Islam and changes from a Dar al-Kufr to a Dar al-Islam. Whereas if it loses one of the two, it does not become Dar al-Islam. Similarly if the Dar al-Islam does not rule by the rule of Islam then it is a Dar al-Kufr. The same if it rules by Islam but its security is not by the security of Muslims i.e. their authority as where its security is by the security of disbelievers i.e. their authority, then it also becomes a Dar al-Kufr. Hence all the lands of Muslims today are Dar al-Kufr because they do not rule by Islam. Similarly it remains a Dar al-Kufr where disbelievers establish therein a Muslim to rule by the rules of Islam but he is under their authority so his security is by their security; it remains a Dar al-Kufr. In order to change the Muslims’ land to Dar al-Islam, the rule of Islam must be established therein and its security should be the security of Muslims i.e. by their authority. Accordingly the reality of the lands indicates that it is described by kufr or Islam in consideration to the rule and in consideration of the security because it is a part of the requirements of the rule. If the Dar al-Islam loses the rule by Islam or the authority is not in the hands of Muslims, it becomes a Dar al-Kufr by losing any of these two. The condition of the land remaining a Dar al-Islam is its rule by Islam and its authority in the hands of the Muslims. As for the Dar al-Kufr, it does not become a Dar al-Islam except if it is ruled by Islam and its authority is in the hands of the Muslims; if these two matters are not augmented, it remains a Dar al-Kufr. The rule by Islam and the authority in the hands of the Muslims are both obligatory in relation to describing the land as being a Dar al-Islam.

A nihaya, kasancewar ƙasa Dar al-Kufr ko Dar al-Islam yana da alaƙa da hakikanin halin ƙasar. Ma'anar "ƙasa" a harshe ana amfani da ita ga ƙabila, kuma Dar al-Harb ita ce ƙasar abokan gaba. Muna cewa Dar al-Harb da Dar al-Islam, kuma muna cewa Dar al-Kufr da Dar al-Islam; duka biyun suna da ma'ana ɗaya. Wannan kuwa saboda Musulmi an umarce su da yaƙi, watau yaƙar mutane har sai sun ce "Babu abin bautawa sai Allah", ko har sai sun miƙa wuya ga dokokin Musulunci. Idan sun miƙa wuya ga dokokin Musulunci, an ɗauke yaƙi daga kansu koda sun ci gaba da kasancewa kafirai. Idan kuma ba su shiga ƙarƙashin dokokin Musulunci ba, sai a yaƙe su. Dalilin yaƙar su shi ne kasancewarsu kafirai waɗanda ba sa amsa kiran da'awa, dalilin dakatar da yaƙin kuma shi ne karɓar dokokin Musulunci. Idan ana mulkinsu da Musulunci kuma suka ci gaba da kasancewa kafirai, dalilin dakatar da yaƙin yana nan, kuma wajibi ne a daina yaƙin, wanda hakan ke nuna cewa mulkin Musulunci ne ke canja ƙasarsu daga Dar al-Kufr zuwa Dar al-Islam. Don haka mulkin Musulunci ne ci gaba ko dakatar da yaƙi ya dogara da shi, wanda ke nuna cewa siffar da ke ƙayyade ƙasa a matsayin Dar al-Islam ko Dar al-Kufr ita ce mulkin Musulunci. Ma'anar "mulki", watau iko, ita ce tsaron cikin gida da na waje yana tafiya da shi, watau da ikon Musulunci, in ba haka ba an raba shi da siffarsa ta mulki. Bisa haka, mulkin Musulunci da tsaro su ne abubuwan da suke cikin sifofinsa na wajibi, kuma su ne abubuwa biyu da ke nuna siffar ƙasa a matsayin Dar al-Islam ko Dar al-Kufr. Shaidar haka kuma ita ce: idan Khalifa, watau shugaban ƙasa, bai yi mulki da Musulunci ba, yana mulki da dokokin kufri, to wajibi ne Musulmi su yaƙe shi har sai ya yi mulki da Musulunci. Haka nan idan Musulmi suka bar dokokin Musulunci, to wajibi ne ga Imam ya yaƙe su har sai sun koma ga dokokin Musulunci. Wannan ma yana bayyana a sarari cewa dokokin Musulunci suna haifar da yaƙi ga wanda bai yi mulki da su ba, koda kuwa Musulmi ne. Wannan yana nuna alamar da ake sanin cewa ƙasa Dar al-Kufr ce, kuma Dar al-Kufr da Dar al-Harb suna da ma'ana ɗaya bisa dangantakar ƙasa da wata alaka ta musamman da siffarta, don haka Dar al-Kufr tana da alaka da kufr, amma ƙasar kanta ba a bayyana ta da kufr ba, sai dai bayaninta ya fito daga mulkinta. Haka nan Dar al-Islam ba a bayyana ta da Musulunci ba, sai dai mulkinta ne kawai ake bayyanawa haka. Baya ga haka, ƙasar da aka ci wadda duk mutanenta kafirai ne amma ana mulkinta da Musulunci, tabbas tana zama Dar al-Islam.

In conclusion, the land’s being a Dar al-Kufr or a Dar al-Islam is realted to the reality of the land. The land in the language is applied upon the tribe, and the Dar al-Harb is the land of the enemy. We say Dar al-Harb and Dar al-Islam, and we say Dar al-Kufr and Dar al-Islam; both are of one meaning. This is because the Muslims are commanded with war i.e. fighting until the people say ‘There is no god but Allah’ or until they submit to the rules of Islam. If they submit to the rules of Islam, fighting is lifted from them even if they remain disbelievers. If they do not enter under the rules of Islam then they are fought. The cause of fighting them is their being disbelievers who do not respond to the da’wah, and the cause of stopping the fighting is their accepting the rules of Islam. If they are ruled by Islam and they remain disbelievers, the cause of stopping the fighting exists and ending the war is obliged which indicates that their rule by Islam is what changes their land from a Dar al-Kufr to a Dar al-Islam. So the rule of Islam is what the continuation or stopping of war depends upon which indicates that the description which specifies the land being a Dar al-Islam or a Dar al-Kufr is the rule by Islam. The meaning of its being a rule i.e. an authority is that the internal and external security is by it i.e. by the authority of Islam or else it has been separated from its description as a rule. Accordingly the rule by Islam and the security is that which is of its necessary (attributes) are the two matters which designate the description of the land as being a Dar al-Islam or a Dar al-Kufr. The evidence for this is also that if the Khilafah i.e. the head of State does not rule by Islam and rules by the rules of kufr, it becomes obligatory upon the Muslims to fight him until he rules by Islam. Similarly if the Muslims leave the rules of Islam; it becomes obligatory upon the Imam to fight them until they return to the rules of Islam. This is also explicit in that the rules of Islam results in war for the one who does not rule by it even if they were Muslims. This indicates the sign by which it is known that the land is a Dar al-Kufr, and the Dar al-Kufr and the Dar al-Harb are of one meaning based upon the relation of the land with a specific relationship and its attribute so the Dar al-Kufr is related to kufr and the land (itself) is not described with kufr but the description is from its rule. Similarly the Dar al-Islam is not described by Islam but only its rule is (so) described. In addition to (the fact) that the conquered land where all the people are disbelievers but is ruled by Islam definitely becomes a Dar al-Islam