“According to Muslim cannon Law the world is divided into two camps, Dar-ul-Islam (abode of Islam) and Dar-ul-Harb (abode of war). A country is Dar-ul-Islam when it is ruled by Muslims. A country is Dar-ul-Harb when Muslims only reside in it but are not rulers of it. That being the Cannon Law of the Muslims, India cannot be the common motherland of the Hindus and the Musalmans-but it cannot be the land of the ‘ Hindus and Musalmans living as equals’. Further, it can be the land of the Musalmans only when it is governed by the Muslims. The moment the land become subject to the authority of a non-Muslims power, it ceases to be the land of the Muslims. Instead of being Dar-ul-Islam it becomes Dar-ul-Harb.”

294
Pakistan or The Partition of India (1946)

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Bhimrao Ramji Ambedkar65

Father of republic India, champion of human rights, father … 1891–1956

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“It might also be mentioned that Hijrat is not the only way of escape to Muslims who find themselves in a Dar-ul-Harb. There is another injunction of Muslim Cannon Law called Jihad (crusade) by which it becomes “incumbent on a Muslim ruler to extend the rules of Islam until the whole world shall have been brought under its sway. The world, being divided into two camps, Dar-ul-Islam (abode of Islam), Dar-ul-Harb (abode of war), all countries come under one category or the other. Technically, it is the duty of the Muslim ruler, who is capable of doing so, to transform Dar-ul-Harb into Dar-ul-Islam. The fact remains that India, if not exclusively under Muslim rule, is a Dar-ul-Harb and the Musalmans according to the tenets of Islam are justified in proclaiming a Jihad. Not only can they proclaim Jihad but they can call the aid of a foreign Muslim power to make Jihad success, or if the foreign Muslim power intends to proclaim a Jihad, help that power in making its endeavor a success.”

Bhimrao Ramji Ambedkar (1891–1956) Father of republic India, champion of human rights, father of India's Constitution, polymath, revolutionary…

295-296
Pakistan or The Partition of India (1946)

“It is a great mistake that the country can only be either a Dar-ul-Islam or a Dar-ul-Harb in the primary signification of the words, and that there is no intermediate position. A true Dar-ul-Islam is a country which under no circumstances can be termed a Dar-ul-Harb and vice versa. There are, however, certain countries which, with reference to certain circumstances, can be termed Dar-ul-Islam, and with reference to others Dar-ul-Harb. Such a country is India at the present moment... If you have power, jihad is incumbent upon you. If you do not have power, it is unlawful.”

Syed Ahmed Khan (1820–1898) Indian educator and politician

quoted in Arun Shourie - The World of Fatwas Or The Sharia in Action (2012, Harper Collins)

“To the Muslims, a Hindu (and any non-Muslim) is a Kafir. A Kafir (non-believer in Islam) is not worthy of respect. He is a low born and without status. That is why a country ruled by the kafir (non-muslim) is a ‘Dar ul harb’ (i. e. the land of war) to a Muslim, which must be conquered, by any means for the Muslims and turned into ‘Dar ul Islam’ (i. e., land of Muslims alone). Given this, not further evidence seems necessary to prove that the Muslims will not obey a Hindu (or for that matter any non-Muslim) government.”

Bhimrao Ramji Ambedkar (1891–1956) Father of republic India, champion of human rights, father of India's Constitution, polymath, revolutionary…

Source: Pakistan or The Partition of India (1946), p. 301

“No peace between Mohammadan king and neighbouring of infidel states : “According to the Quranic law, there can not be peace between a Mohammedan king and his neighbouring infidel states. The latter are Dar-ul-Harb or legitimate stated for war, and it is the Muslim king’s duty to slay and plunder them (non-Muslims) till they accept the true faith (Islam) and become Dar-ul-Islam. (Land of Muslims alone), after which they will become entitled to his (Muslim king’s) protection.”

Jadunath Sarkar (1870–1958) Indian historian

Shivaji and his Times, pages 479-480, by Sir Jadunath Sarkar; published by Orient Longman.

“Meaning of Jihad is “to exert in the Path of God :” “Islamic theology, therefore, tells the true believer that his highest duly is to make exertion (jihad) in the path of God by waging war against infidel lands (dar-ul-harb) till they become a part of the realm of Islam (dar-ul-Islam). After conquest, the entire infidel population becomes theoretically reduced to the status of slaves of the conquering army (Muslims). The men taken with arms are to be slain or sold into slavery and their wives and children induced to servitude. As for the non-combatants among the vanquished, they are not massacred out right, as the Canon lawyer Shafi declared to the Quranic injunction, it is only to give them a respite till they are so wisely guided as to accept the true taith.”

Jadunath Sarkar (1870–1958) Indian historian

The History of Aurangazeb. Vol. 3, pp. 163-164 by Sir Jadunath Sarkar; published by Orient Longman 1972

“The division of the world into two mutually exclusive camps - the City of War and the City of Faith - lies at the heart of Islam's traditional view of existence. Places where Islam rules supreme and its laws are strictly obeyed are known as Dar al-Iman or the City of Faith. The rest of the world is signified under the title of Dar al-Harb or the City of War.”

Amir Taheri (1942) Iranian journalist

Holy Terror: The inside story of Islamic terrorism (1987)

“Throughout the Muslim rule destruction of Hindu shrines and construction of mosques and other building from their materials and at their very sites went on as a normal practice. From the Quwwal-ul-Islam mosque in Delhi built out of twenty-seven Hindu and Jain temples in the twelfth century to the Taj-ul-Masajid built from hundreds of Hindu and Jain temples at Bhopal in the eighteenth century, the story is the same everywhere.”

K. S. Lal book The Legacy of Muslim Rule in India

Source: The Legacy of Muslim Rule in India (1992), Chapter 8

“The Chishtiyya school was foisted on India by Muin-ud-din who had settled down in Ajmer before the Second Battle of Tarain. According to the sufi lore, he had made a few converts from among the local Hindus and started issuing orders to Prithivi Raj Chauhan, the Hindu king, for the benefit of these converts. When the king ignored him, he invited Muhammad Ghuri to invade the Chauhan Kingdom. Sir-ul-Awliya, the most famous history of the Chishtiyya school written by Khwaja Amir Khurd, another disciple of Nizam-ud-din Awliya, tells the following story:
“His [Muin-ud-din’s] blessed tongue uttered spontaneously, ‘We have handed over Pithora alive to the army of Islam.’ In those very days, Sultan Muiz-ud-din Sam arrived in Ajmer from Ghazni. Pithora had to face the army of Islam. He was captured alive by Sultan Muiz-ud-din… The Khwaja [Muinud-din] was a worker of great wonders. Before he reached Hindustan, all its cities right upto the point of sunrise were sunk in tumult and infidelity and were involved with idols and idolatry. Everyone among the rabble [Gods] of Hindustan claimed to be the great God and a co-sharer in the divinity of Allah. The people paid homage to stones, sods of clay, trees, quadrupeds, cows and bulls and their dung. The darkness of infidelism had made still more firm the seals on their hearts… Muin-ud-din was indeed the very sun of the true faith. As a result of his arrival, the darkness that had spread over this country was dispelled. It became bright and glowed in the light of Islam… Anyone who has become a Musalman in this country will stay a Musalman till the Day of Dissolution. His progeny will also remain Musalman… The people [of Hindustan] will be brought out of dAr-ul-harb into dAr-ul-IslAm by means of many wars."”

Moinuddin Chishti (1142–1236) Sufi saint

Amir Khurd, Siyar-ul-Awliya, New Delhi, 1985, pp. 111-12. Quoted in S.R.Goel, The Calcutta Quran Petition (1999) ISBN 9788185990583

“The original resolution condemned the Moplas wholesale for the killing of Hindus and burning of Hindu homes and the forcible conversion to Islam. The Hindu members themselves proposed amendments till it was reduced to condemning only certain individuals who had been guilty of the above crimes. But some of the Moslem leaders could not bear this even. Maulana Fakir and other Maulanas, of course, opposed the resolution and there was no wonder. But I was surprised, an out-and-out Nationalist like Maulana Hasrat Mohani opposed the resolution on the ground that the Mopla country no longer remained Dar-ul-Aman but became Dar-ul-Harab and they suspected the Hindus of collusion with the British enemies of the Moplas. Therefore, the Moplas were right in presenting the Quran or sword to the Hindus. And if the Hindus became Mussalmans to save themselves from death, it was a voluntary change of faith and not forcible conversion—Well, even the harmless resolution condemning some of the Moplas was not unanimously passed but had to be accepted by a majority of votes only.”

Swami Shraddhanand (1856–1926) Indian monk and philosopher

Swami Shraddhanand in the Liberator of 26 August 1926. [Shraddanand, Swami, 26 August 1926, The Liberator]

“A darvesh brought to the notice of the Emperor that the Musalmans (of the country) felt dejected on account of (the burden of) Zakat and that they should be exempted from paying it. Jumdat-ul Mulk now sought the Emperor’s orders regarding the matter. The Emperor (Aurangzeb) ordered that the Musalmans were to be exempted from paying it, but it should be charged from the Hindus.”

Aurangzeb (1618–1707) Sixth Mughal Emperor

Siyaha Akhbart-i-Darbar-i-Mu‘alla, Julus (R.Yr.) 10, Zilqada 2 / 16th April 1667.
Quotes from late medieval histories, 1660s

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Bhimrao Ramji Ambedkar65

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