Dār al-Islām

It regulates the total domain.

In Islam's view of the world, mankind is divided into two irreconcilable camps, the territory of Islam, Dar al-Islam, and the territory of war, Dar al-Harb.

All lands under Islamic control are considered Dar al-Islam, where Islamic law reigns.

Those lands beyond Islamic control are Dar al-Harb, the territory of war, essentially the rest of the world.

The Prophet Muhammad is said to have said, "Al-kufru milatun wahidah," "Unbelief is one nation." In the Islamic view, all of mankind will one day accept Islam or submit to its rule.

To simply dismiss Islamists as extremist is shortsighted.

Islamists endeavor to build a constructive society based on justice using the best moral values from Islamic tradition, history, and law.

Islamism represents the only serious alternative to the present forms of government in the Muslim world, and represents the innermost aspirations of Muslims across Dar al-Islam.

Now, it can contextualize its quest in current events.

So in this instance, the America and Israel, how have they been contextualized? So the Supreme Khomeini, the founder of the Islamic Republic, he went with the basic division of the world between the Muslim world and the world of non-Muslims, Dar al-Islam and Dar al-Har, when these two worlds are in contention with each other until one submits to the other, until submission to Islam is complete.

And he brought it to a Shia belief system around the 12th Imams where one of the Shia Imams was martyred, Hussain, and the great Caliph, these were the early battles of the Muslim world where they were fighting each other.

And the word for it in the Muslim world is fatna, which translates into sedition in English.

It's land that is not yet conquered by Islam.

And Dar al-Islam, the house of Islam, where Islam rules.

And so a Muslim in Indonesia or a Muslim in the United States feel totally connected as one part of one nation.

not as an American and as an Indonesian, but as Muslims, part of the Islamic Ummah.

The Islamic world, the...

See, Muhammad divided the world into two camps, Dar al-Islam and Dar al-Harb.

Dar al-Islam is the house of the Ummah, the Islamic nation, uh, where Islam rules supreme, and Dar al-Harb, which is nations that have not yet conquered and do not live by Islamic law.

And Islam will always be at war at them.

And the Islamic world will always do whatever they have to do until they are able to defeat the West.

So they are using the Palestinian cause as an Islamic rallying cry to whip up the Muslim street worldwide.

So a Muslim in Indonesia who has never met a Palestinian, could care less about the Palestinian cause, doesn't know anything about the Palestinian issue, will be whipped into action under the banner of Islam because of the, the, the solidarity of the ummah.

Remember what I mentioned earlier? Islam divided the world into two l- uh, two houses, Dar al-Islam and Dar al-Harb, the house of Islam and the house of war.

House of war.

But we come from Dar al-Islam.

Yeah.

So when you leave Dar al-Islam and come to Dar al-Arhab, you are a minority.

War.

You're in a context of war.

That being said, this was all, these were all examples, both in terms of violence against Jews, abuse of Jews under Islamic rule, or, uh, respect and dignity given to Jews under Islamic rule, of Jews without sovereignty, of Jews without power.

And so maybe some people would argue, and I've heard, I've heard this argument made, that the Third Worldist language, right, the anti-colonial language, uh, of looking at Zionism and Jewish people as colonizers, as, uh, oppressors, um, you know, racists, and all these different type of language, um, essentially is a response to the inability of the Islamic world to accept, on a theological basis, Jewish sovereignty or self-determination in land that was controlled by Muslims, or Dar al-Islam, the house of Islam.

Right.

So yes, the chal- a- again, one of my most difficult challenges in interviews is saying something which should be so obvious.

But now the time has come to turn eastward again and return to the new Arab empire, the polity of the believers.

a realm soon to become, as we shall see in this episode, the Dar al-Islam, the Islamic world, as it's been called, although that is not a term that the believers themselves came up with.

In this episode, we shall have a look at some of the processes which led to the eventual birth of this Dar al-Islam, which is important information for considering the esoteric strands within this new Islam thing.

and also some of the 8th century developments which are of special interest to students of Western esotericism.

We'll actually start with the special interest things, but then go into some of this background information, which is, I think, essential, especially when it comes to the various strands of Shiite esotericism.

There's Anybody who spends time with capital T traditionalist authors, you know, Murcia Eliyadi, Rene Guinan particularly, because, I mean, obviously he was a Sufi Muslim.

Julius Ebel, they all wrote extensively on Dar al-Islam and Muhammad and his role in the historical process and things like that.

And obviously, I've got a fair amount of Muslim comrades on the ground, Washiha and Sunni, who are both good friends and reliable partisans, but who I can seek out to discuss comparative theology with and things.

So I'm not suggesting I'm isolated in that regard.

Anyway, I'll stop ranting at the subs.

The general disposition of the Reich towards Islam, the Islamic world, like I said, they viewed it as a global force that was playing an essential role in the unfolding historical process.

They also predicted that although there wasn't going to be the imminent emergence of a new caliphate, to replace the seat of Dar al-Islam that obviously was vacated by the collapse of the Ottomans.

And to be clear, the Kaiserreich and the Ottoman Empire were very close allies.