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From Issue: 560 [Read full issue]

Dar al-Islam

According to Abu Hanifah, a country or a territory becomes a Dar al-Islam if it satisfies two conditions: (a) the Muslims must be able to enjoy peace and security; and (b) it must have common frontiers with some Muslim countries (other places of Dar al-Islam). This view, which makes no reference to the supreme rule of Islamic law, allows greater freedom of movement to, and residence in, places around the world, so long as these are not too far from the heart of the Islamic world. Probably the second condition is intended to offer the possibility of a safe retreat in the eventuality that Muslims are, unexpectedly, subjected to hardship or persecution. According to this view, Muslims can take residence in such proximate lands, so long as they can earn their living in peace and practise their religious duties without affront to their dignity.

A contemporary version of Abu Hanifah's view can be envisaged by extending the concept of proximity, which is for him, quite understandably, exclusively territorial. Given the revolution in communications, proximity becomes increasingly relative. 'Accessibility' may be a more relevant term for modern times. The more open a society is in allowing free movement of its residents across its national frontiers, the more 'accessible' it is.

Abu Hanifah's view has important consequences for the position of Muslim minorities the world over. His definition of Dar al-Islam would encourage them - so long as, of course, their security is not endangered - to adopt a more constructive and vigorous attitude to residing in countries whose dominant culture is non-Islamic. Islam is, after all, a universalist religion, recognising no boundaries of race or language. The earth as a whole belongs to God, and Muslims have an important message to convey to mankind - it is their privilege to be trustees of this universal mission. Abu Hanifah's view, permitting greater movement, encourages at one and the same time a spirit of wonder and exploration and desire to communicate the ideals of Islam.

Compiled From:
"Hijrah: Story and Significance" - Zakaria Bashier, pp. 93, 94

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