“dar”在语言中指停留之处、房屋和土地。“dar”一词也用于指一个部族，而战争之地（dar al-harb）即敌人的土地。 无人有异议的是：不信者居住其中、并以不信之道统治的土地，即是战争之地，也是不信之地（dar al-kufr）。同样，无人有异议的是：穆斯林在战场上夺取为战利品、却尚未在其中确立伊斯兰律法的土地，即便处于穆斯林的掌控之下，仍是战争之地和不信之地。因此，法学家们说：“若战利品在战争之地被分配，则取得其份额者可以通过贸易或其他方式处置它。”“dar al-kufr”与“dar al-harb”两词具有同一含义，都用于指敌人的土地和战场。 同样，无人有异议的是：伊斯兰之地（Dar al-Islam）是服从伊斯兰律法、由穆斯林统治的土地，无论其居民是穆斯林还是齐米（dhimmi）。法学家还说，不信之地因伊斯兰律法在其中得以彰显而成为伊斯兰之地；然而，他们对于伊斯兰之地如何变成不信之地，意见不一。一些穆智台希德（mujtahid）认为，伊斯兰之地只有在三个条件下才会变成不信之地：第一，其中出现了不信的律法。第二，它与不信之地接壤。第三，其中不再有凭借第一种安全——即穆斯林的安全——而受保护的穆斯林或齐米。这一说法并无经据，它仅仅是对土地实际状况的描述。实际的情形是：当穆斯林与不信者之间发生战斗，不信者夺取了穆斯林的土地，战事持续于其上，在这种情况下，便被视为伊斯兰之地已变成不信之地，并已被征服。 一些穆贾塔希德（mujtahideen）学者说，伊斯兰之地（Dar al-Islam）会因其中出现的恶行（kufr）而变成战争之地（Dar al-Kufr）。他们这样说的理由是：我们称某地为伊斯兰之地或战争之地，是与伊斯兰或恶行相关联的。而土地只有因伊斯兰或恶行在其中显现，才与伊斯兰或恶行相关联，正如乐园被称为和平之居（dar as-salaam），火狱被称为毁灭之居（dar al-bawar），是因为乐园中存在和平，火狱中存在毁灭。伊斯兰或恶行的显现，又是通过其律法的显现来体现的，因此，如果恶行的律法在某地显现，该地便成为战争之地，这种关联才是成立的。依此推论，只要伊斯兰的律法在某地显现，该地便成为伊斯兰之地，无需其他条件；同样，只要恶行的律法在其中显现，它便成为战争之地。

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.