History
Dar al Islam
Dar al Islam refers to the lands where Islam is the dominant religion and where Islamic law is practiced. It encompasses regions where Muslims have established political and cultural dominance, and it is often associated with the spread of Islamic civilization. The concept of Dar al Islam has been significant in shaping the historical and geopolitical landscape of the Islamic world.
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3 Key excerpts on "Dar al Islam"
- Simon Mabon(Author)
- 2020(Publication Date)
- Manchester University Press(Publisher)
Yet this was not a call for the rejection of the nation state, but rather a ‘civilisational discourse’ in response to colonialism. 98 Te dawla and the umma 109 109 Te inability of Muslims across the world to identify with this ‘imagined community’ meant that Afghani’s project ultimately failed in practice, but the legacy of his work continued. Rashid Rida’s work in the afermath of fall of the Ottoman Empire called for states to adopt the normative values of Islam – as found in the Sharia – which resulted in the establishment of groups such as the Muslim Brotherhood, working within the confnes of territorial borders. 99 In the following years, the concept of a broader pan-Islamic movement became associated with a more militant form of violent extremism who espoused membership of an umma as an imagined community akin to Dar al Islam. 100 Te concepts of Dar al Islam and dar al harb provide insight into the relationship between faith, law and territory. Dar al Islam is generally understood as ‘the whole territory in which the law of Islam prevails’, while dar al harb refers to land not encompassed by Dar al Islam. 101 Although Ibn Al Arabi depicted Islam as a single person, the concept of Dar al Islam was binding to communities that, by their very nature had become territorial. 102 For Parvin and Sommer, Dar al Islam is ‘a legal construct that has a territorial dimension: a territorial expression of the umma … which itself has a political component’. 103 It is helpful at this point to return to the concept of the nomos to consider the roots of political organisation across the Islamic world. Te concept provides insight into the relationship between law and territory, along with interpretations of ‘how to live’. While early understandings of the nomos suggest an attachment to soil, consideration of pre- Islamic history across the Arabian Peninsula, reveals how the nomadic way of life lef little attachment to land.
eBook - PDF- Bassam Tibi(Author)
- 2005(Publication Date)
- Palgrave Macmillan(Publisher)
42 In the spring of 2000, in an open discussion in Cairo I was victim of the very same al-Azhar doctrine Islam as a Cultural System 37 concerning the monolithic unity of Islam. In a time span of more than two decades Cairo has changed, but the mind of the al-Azhar scholars has not! They continue to reject the diversity of Islam. A pious Muslim would answer the question of what Islam is by saying simply that Islam consists of the commandments set forth in the Koran and the hadith (traditions of The Prophet Muhammed), as well as of the five pillars: the shahada (acknowledgment of the oneness of God and the prophecy of Muhammed), prayer/salat (five times a day), fasting or siyam (in the month of Ramadan), the payment of zakat (alms or gifts to the poor), and finally the hajj (the pilgrimage to Mecca). Clearly, this simple interpretation of Islam is shared by all Muslims and forms the Islamic consensus. But when it comes to culture, Muslims differ greatly despite the belief of belonging to one umma. Religion is not only a doctrine, but is also incorporated into a social reality, consisting of a symbolic system that is culturally variable and which changes historically. The Koran does in fact recognise the exist- ence of different peoples, as indicated in sura 49, verse 13: ‘And we have created you in peoples and tribes, so that you may come to know one another.’ 43 In other verses of the Koran, however, a special posi- tion, arising out of the revelation of the Koran in Arabic, may be derived for the Arabs, 44 which explains the dominant Arabocentric notion of Islam. Even a non-Arabic-speaking Turk, Indonesian, or other Muslim may practise religious rituals only in Arabic, for accord- ing to the Koran, Arabiyya is the language of Islamic revelation. 45 Similarly, non-Arabs must Arabise their names when they convert to Islam, as only Arab names are recognised as Islamic.
eBook - PDF- B. Tibi(Author)
- 2001(Publication Date)
- Palgrave Macmillan(Publisher)
42 In the spring of 2000, in an open discussion in Cairo I was victim of the very same al-Azhar doctrine Islam as a Cultural System 37 concerning the monolithic unity of Islam. In a time span of more than two decades Cairo has changed, but the mind of the al-Azhar scholars has not! They continue to reject the diversity of Islam. A pious Muslim would answer the question of what Islam is by saying simply that Islam consists of the commandments set forth in the Koran and the hadith (traditions of The Prophet Muhammed), as well as of the five pillars: the shahada (acknowledgment of the oneness of God and the prophecy of Muhammed), prayer/ salat (five times a day), fasting or siyam (in the month of Ramadan), the payment of zakat (alms or gifts to the poor), and finally the hajj (the pilgrimage to Mecca). Clearly, this simple interpretation of Islam is shared by all Muslims and forms the Islamic consensus. But when it comes to culture, Muslims differ greatly despite the belief of belonging to one umma. Religion is not only a doctrine, but is also incorporated into a social reality, consisting of a symbolic system that is culturally variable and which changes historically. The Koran does in fact recognise the exist- ence of different peoples, as indicated in sura 49, verse 13: ‘And we have created you in peoples and tribes, so that you may come to know one another.’ 43 In other verses of the Koran, however, a special posi- tion, arising out of the revelation of the Koran in Arabic, may be derived for the Arabs, 44 which explains the dominant Arabocentric notion of Islam. Even a non-Arabic-speaking Turk, Indonesian, or other Muslim may practise religious rituals only in Arabic, for accord- ing to the Koran, Arabiyya is the language of Islamic revelation. 45 Similarly, non-Arabs must Arabise their names when they convert to Islam, as only Arab names are recognised as Islamic.
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