Agar masala yerning haqiqatiga taalluqli ekan, uning Dor al-Kufr, ya'ni Dor al-Harbga chegaradosh bo'lish-bo'lmasligi masalasi uni ko'rib chiqishda o'rin tutmaydi, chunki Islom yerlarining barcha chegaralari Dor al-Harb, ya'ni Dor al-Kufr bilan chegaradosh. Shunga qaramay, ular Sahobalarning ijmo'si bilan Dor al-Islomdir. Agar bu shart bo'lganida, barcha chegaralar Dor al-Kufrga aylanib qolardi. Shuningdek, yerni Dor al-Islom deb hisoblashda musulmonlarning xavfsizligini, ya'ni musulmonlarning xavfsizligini e'tiborga olmaslik, Islom yerlarining kofirlar hokimiyatiga bo'ysunishiga olib keladi, garchi ular Islom bilan hukm qilsalar ham, va musulmonlar musulmonlarning xavfsizligi emas, balki kofirlarning xavfsizligi ostida bo'lsalar ham, ularni Dor al-Islom deb hisoblashga olib keladi. Haqiqat shuki, yerni Dor al-Islom yoki Dor al-Kufr deb hisoblashda ikki masalaga e'tibor berish kerak: birinchidan, Islom bilan hukm qilish va ikkinchidan, musulmonlarning xavfsizligi, ya'ni ularning hokimiyati bilan ta'minlangan xavfsizlik. Agar yer bu ikki unsurni o'zida mujassam etsa, ya'ni Islom bilan hukm qilsa va xavfsizligi musulmonlarning xavfsizligi, ya'ni ularning hokimiyati bilan bo'lsa, u Dor al-Islomga aylanadi va Dor al-Kufrdan Dor al-Islomga o'tadi. Ikkisidan birini yo'qotsa, u Dor al-Islom bo'lmaydi. Xuddi shunday, agar Dor al-Islom Islom hukmi bilan hukm qilmasa, u Dor al-Kufrdir. Islom bilan hukm qilsa-yu, xavfsizligi musulmonlarning xavfsizligi, ya'ni ularning hokimiyati bilan emas, balki kofirlarning xavfsizligi, ya'ni ularning hokimiyati bilan bo'lsa, u ham Dor al-Kufrga aylanadi. Shunday ekan, bugungi kundagi barcha musulmon yerlari Dor al-Kufrdir, chunki ular Islom bilan hukm qilmaydi. Xuddi shunday, kofirlar u yerda Islom hukmlari bilan hukm qiladigan musulmonni hokimiyatga qo'yganlarida-yu, lekin u ularning hokimiyati ostida bo'lib, xavfsizligi ularning xavfsizligi bilan bo'lsa, u Dor al-Kufr bo'lib qoladi. Musulmonlarning yerini Dor al-Islomga aylantirish uchun u yerda Islom hukmi o'rnatilishi va xavfsizligi musulmonlarning xavfsizligi bo'lishi kerak. e. ularning hokimiyati bilan. Shunga ko'ra, yerlarning haqiqiy holati shuni ko'rsatadiki, ular hukmga va xavfsizlikka nisbatan kufr yoki Islom bilan ta'riflanadi, chunki bu hukmning talablaridan biridir. Agar Dor al-Islom Islom bilan hukmni yoki hokimiyatni yo'qotsa, ya'ni hokimiyat musulmonlar qo'lida bo'lmasa, u ikkalasidan birini yo'qotgan holda Dor al-Kufrga aylanadi. Yerning Dor al-Islom bo'lib qolishining sharti uning Islom bilan boshqarilishi va hokimiyatining musulmonlar qo'lida bo'lishidir. Dor al-Kufrga kelsak, u Islom bilan boshqarilmasa va hokimiyati musulmonlar qo'lida bo'lmasa, Dor al-Islomga aylanmaydi; agar bu ikki narsa amalga oshirilmasa, u Dor al-Kufr bo'lib qoladi. Yerni Dor al-Islom deb ta'riflash bo'yicha Islom bilan boshqarilish va hokimiyatning musulmonlar qo'lida bo'lishi ikkalasi ham majburiydir.
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.