Ahkām Ad-Diyār: The Basis For the Division of the World Into Two States
14-03-2008
Ahkām Ad-Diyār: The Basis For the Division of the World Into Two States by
Shaykh ’Abdul-Qādir Bin Abdil-Azīz
Published by At-Tibyān Publications
The First Topic:
Ahkām Ad-Diyār
And there are five issues within it:
1-The Basis for the division of the world into two states
2-The evidence for this division
3-Definition of Dār Al-Islām and Dār al-kufr
4-The Altering of the description of the Dār
5-The Rulings which are based upon the difference of the Diyār
And this is a condensed explanation of these issues:
The First Issue: The Basis for the division of the world into two states
Know that basis for the division of the world into two states – Dār Al-Islām and
Dār al-kufr – is the generality of the sending of the Prophet, صلى الله عليه
وسلم, to the people as a whole. A generality of area to all of the people of the
world, and a generality of era from the time of his, صلى الله عليه وسلم,’s
sending, and until the Day of Resurrection. And with the generality of his
sending and his open declaration of his, صلى الله عليه وسلم,’s Da’wah, the
creation divided into Believers in him and disbelievers. Then Allāh, Ta’ālā,
obligated Hijrah upon the Believers away from amongst the disbelievers, and
Allāh predestined supporters for them in Al-Madīnah, so it became Dār Al-Hijrah
and the gathering lace of the Muhājirīn. And in it, the Messenger of Allāh, صلى
الله عليه وسلم, founded the Dawlah of Islām. And the obligation of migrating to
Al-Madīnah remained established until the Conquering of Makkah. And the
obligation of Hijrah remained upon every Muslim who lives amongst the
disbelievers. So with that, the Diyār became distinct into Dār Al-Islām, and it
is the gathering place of the Muslims and the place of their authority and their
rule. And Dār al-kufr, and it is the gathering place of the disbelievers and the
place of their authority and their rule. Then Allāh obligated fighting the
kuffār upon the Believers until the Establishment of the Hour, so their Dār was
also called Dār Al-Harb.
As for the evidence for that:
Then the evidence for the generality of his, صلى الله عليه وسلم,’s sending is
much. From it: His, Ta’ālā’s, statement,
تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ
نَذِيرًا
Blessed be He Who sent down the Criterion (of right and wrong, i.e. this Qur’ān) to His slave (Muhammad, صلى الله عليه وسلم) that he may be a Warner to the ‘Alamīn (Mankind and Jinn). Al-Furqān, 1
And He,
Ta’ālā, stated,
قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ إِلَيْكُمْ جَمِيعًا
Say (O Muhammad, صلى الله عليه وسلم): O mankind! Verily, I am sent to you all as the Messenger of Allāh Al-A’rāf, 158
And He,
Ta’ālā, stated,
وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا
And We have not sent you (O Muhammad, صلى الله عليه وسلم) except as a Giver of Glad Tidings and a Warner to all Mankind Saba’, 28
And He,
Ta’ālā, stated,
وَقُل لِّلَّذِينَ أُوْتُواْ الْكِتَابَ وَالأُمِّيِّينَ أَأَسْلَمْتُمْ فَإِنْ
أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلاَغُ
And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): “Do you (also) submit yourselves (to Allāh in Islām)?” If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message Āl ‘Imrān, 20
And He,
Ta’ālā, stated,
وَمَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي
الآخِرَةِ مِنَ الْخَاسِرِينَ
And whoever seeks a religion other than Islām, it will never be accepted of him, and in the Hereafter he will be one of the losers. Āl ‘Imrān, 85
And the
likes of that from the Verses. And the Messenger of Allāh,صلى الله عليه وسلم,
stated, “I was given five (things); None one from the Prophets before me were
given them: I was given victory through fear for the distance of a month. And
the Earth was made as a Masjid and (a means of) purification for me, and any man
from my Ummah who is reached by Salāt, then he may pray. And spoils of war were
permitted for me. And the Prophet used to be sent specifically to his people,
and I was sent to the people generally. And I was given the Shafā’ah.” Narrated
by Al-Bukhārī from Jābir, may Allāh be pleased with him. And the generality of
the sending is from that which is known by necessity on the Religion.
As for the division of the creation based upon his sending, into Believers in
him and disbelievers, then this is the Qadarī Tradition of Allāh with all of the
Messengers. Just as it is His Tradition with His creation. And there is no
escape from there being two groups: The Believers and the disbelievers on Earth,
until just before the Establishment of the Hour – until the Pleasant Wind is
sent – in order for the Tradition of Testing to take place. He, Ta’ālā, stated,
وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللّهَ
وَاجْتَنِبُواْ الطَّاغُوتَ فَمِنْهُم مَّنْ هَدَى اللّهُ وَمِنْهُم مَّنْ حَقَّتْ
عَلَيْهِ الضَّلالَةُ فَسِيرُواْ فِي الأَرْضِ فَانظُرُواْ كَيْفَ كَانَ عَاقِبَةُ
الْمُكَذِّبِينَ
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allāh (Alone), and avoid (or keep away from) Tāghūt (all false deities, etc. i.e. do not worship Tāghūt besides Allāh).” Then of them were some whom Allāh guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). An-Nahl, 36
And He,
Ta’ālā, stated,
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِّنَ الْمُجْرِمِينَ
Thus have We made for every Prophet an enemy among the Mujrimīn (disbelievers, polytheists, criminals, etc.). Al-Furqān, 31
And He,
Ta’ālā, stated,
وَلَوْ شَاء رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ
مُخْتَلِفِينَإِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ
رَبِّكَ لأَمْلأنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ
And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islām)], but they will not cease to disagree- Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islāmic Monotheism) and for that did He create them. And the Word of your Lord has been fulfilled (i.e. His Saying): “Surely, I shall fill Hell with Jinn and Men all together.” Hūd, 118-119
And in the Hadīth, “And Muhammad divided between the people.” Narrated by Al-Bukhārī from Jābir, (7281). And in the Qudsī Hadīth, “And fight with those who obeyed you those who disobeyed you.” Narrated by Muslim from ‘Iyādh Ibn Himār. So there is no escape from there being the Believers and the disbelievers I amongst the creation in order for the Tradition of Testing, as
He, Ta’ālā,
stated,
وَلَوْ يَشَاء اللَّهُ لَانتَصَرَ مِنْهُمْ وَلَكِن لِّيَبْلُوَ بَعْضَكُم بِبَعْضٍ
Thus [you are ordered by Allāh to continue in carrying out Jihād against the disbelievers till they embrace Islām (i.e. are saved from the punishment in the Hell-fire) or at least come under your protection], but if it had been Allāh’s Will, He Himself could certainly have punished them (without you). But (He lets you fight), in order to test you, some with others. Muhammad, 4
And He,
Ta’ālā, stated,
وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيرًا
And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything). Al-Furqān, 20
And in the
Qudsī Hadīth, Allāh, ‘Azza Wa Jall, said to His Prophet, صلى الله عليه وسلم, “I
only sent you to test you and to test with you.” Narrated by Muslim from ‘Iyādh
Ibn Himār.
As for the obligation of Hijrah upon the Muslim away from amongst the
disbelievers, then from its evidence is His, Ta’ālā’s, statement,
إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُواْ فِيمَ
كُنتُمْ قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِي الأَرْضِ قَالْوَاْ أَلَمْ تَكُنْ
أَرْضُ اللّهِ وَاسِعَةً فَتُهَاجِرُواْ فِيهَا فَأُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ
وَسَاءتْ مَصِيرًا
Verily! As for those whom the Angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (Angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (the Angels) say: “Was not the earth of Allāh spacious enough for you to emigrate therein?” Such men will find their abode in Hell - What an evil destination! An-Nisā’, 97
So the
threat that has come in this Verse regarding abandoning Hijrah indicates its
obligation – because that which a threat has been narrated regarding abandoning
it, it is obligatory – except due to an excuse, as it is in the Verses that
follow it. And it is also indicated by the threat narrated in the Ahādīth which
order Hijrah, like his,صلى الله عليه وسلم,’s statement, “I am disavowed from
every Muslim who resides amongst the mushrikīn. Their fires should not be seen
by each other.” The Hadīth. Narrated by Abū Dāwūd and At-Tirmithī with an
authentic Mursal chain of narration. 1 And he, صلى الله عليه وسلم, said, “Hijrah
does not cut off as long as the enemy is fought.” 2 Narrated by Ahmad, and Al-Haythamī
said, “Its men are the men of the Sahīh.”
As for the obligation of fighting the disbelievers upon the Muslims, then its
evidence is known. And from it is His, Ta’ālā’s, statement,
فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ
…then kill the mushrikīn wherever you find them… The Verse. At-Tawbah, 5
And His,
Ta’ālā’s, statement,
وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَاتِلُونَكُمْ
And fight against the mushrikīn collectively, as they fight against you collectively. The Verse. At-Tawbah, 36
And his,
صلى الله عليه وسلم,’s statement, “I was ordered to fight the people until they
bear witness to Lā Ilāha Illā Allāh…” The Hadīth. Agreed upon. And his, صلى الله
عليه وسلم,’s statement, “I was sent in front of the Hour with the sword, until
Allāh is worshiped alone.” The Hadīth. Narrated by Ahmad. 3
And here is an important point of notice: So if we say that the generality of
the Message is the basis for the division of the worlds into two Dārs, then it
is not a condition that these two Dārs will always be present together in the
Dunyā. And it is not a condition for the correctness of a given state that it is
Dār kufr, that there be a Dār Islām present in the Dunyā, as this is not
included in the cause for the ruling upon the Diyār, as its clarification will
come, In Shā’ Allāh. Rather, the Earth could be empty in a given time from Dār
Al-Islām, and nothing is present in it except for Dār al-kufr. As was the case
at the beginning of Islām before the Hijrah to Al-Madīnah. And as is the case in
this time of ours. And it is indicated by the Hadīth of Huthayfah Ibn Al-Yamān
regarding the Fitan. And in it he said, “Then what do you order me (with) if
that reaches me?” The Messenger of Allāh, صلى الله عليه وسلم, said, “Stick to
the Imām of the Muslims and their Jamā’ah.” I said, “Then if they do not have a
Jamā’ah nor an Imām?” He, صلى الله عليه وسلم, said, “Then seclude yourself away
from all of those sects, even if you are to bite the trunk of a tree, until
death reaches you and you are upon that.” The Hadīth. Agreed upon.
This is what concerns the basis for the division of the world into two Dārs.
1- Trans. Note: From Jarīr Ibn ‘Abdillāh Al-Bajalī, may Allāh be pleased with him. It being “Mursal” was declared by Al-Bukhārī, Abū Dāwūd, Abū Hātim Ar-Rāzī, At-Tirmithī and Ad-Dāraqutnī, as mentioned in “Al-Badr Al-Munīr”, Vol. 9/163, Al-Bukhārī’s ruling was also mentioned in “Al-‘Ilal Al-Kabīr”, 264, and Abū Dāwūd’s in his “Sunan”, #2645. The issue of it being a “Sahīh Mursal” narration is one that returns to the Science of Hadīth, in which there is a difference of opinion as to whether a “Mursal” narration can be accepted. The stronger opinion, and that of the majority of the early Muhaddithīn, was that it is not accepted. The later Muhaddithīn, as well as the Fuqahā’ were more accepting of these narrations. This was discussed by At-Tirmithī in his “‘Ilal”, and subsequently by Imām Ibn Rajab Al-Hanbalī in his “Sharh ‘Ilal At-Tirmithī”, 1/273 and beyond.
2- Trans. Note: From ‘Abdullāh As-Sa’dī, may Allāh be pleased with him. Al-Haythamī’s words are from “Majma’ Az-Zawā’id”, Vol. 5/253. It was declared “Sahīh” by Ahmad Shākir in his Takhrīj of “Musnad Ahmad”, Vol. 3/133, and declared “Hasan” by Al-Albānī in “Irwā’ Al-Ghalīl”, Vol. 5/33. Defects were mention by Ibn Mandah in “Tārīkh Dimashq”, Vol. 31/306. There are also other phrasings, such as, “…as long was the kuffār are fought.”, as well as, “…as long as Jihād is performed against the enemy.” There is a difference of opinion concerning the authenticity of these narrations as well.
3- Trans. Note: From the Hadīth of ‘Abdullāh Ibn ‘Umar, may Allāh be pleased with them both. It was declared “Sahīh” by Ath-Thahabī in “Siyar A’lām An-Nubalā’” Vol. 15/509, Ahmad Shākir in his Takhrīj of “Musnad Ahmad”, Vol. 8/44, and Al-Albānī in “Sahīh Al-Jāmi’”, #2831. It was also declared “Hasan” by Al-Albānī in “Irwā’ al-Ghalīl”, Vol. 5/109, and “Jilbāb Al-Mar’ah Al-Muslimah”, 204.