Imperialism is a reoccurring practice throughout world history. As a phenomenon which basically projects hegemony and power in hard (military and territorial expansion) and or soft ways (cultural, discursive, and diplomatic), and the maintenance of a sort of empire, imperialism occupies a prominent position in the discipline of international law and beyond, but more often than not, imperialism is portrayed as a European and post-mid-nineteenth century phenomenon, especially in Marxist theories of imperialism which overall deem imperialism as an occurrence at the last stage(s) of capitalism. In this work, a critical-historical account of imperialism pertaining to Muslim jurists and thinkers, with their own legal and ideological sensibilities, methodologies, interpretations, and inclinations at play, is narrated. The method implored for attaining this narrative consists of an examination and reformulation of the term imperialism, articulating it as a practice rather than a rigid, fixed category which need not necessarily correspond to a Eurocentric and modern period understanding of history. Additionally, the particular ways through which Muslim thinkers perceive and divide the world descriptively and normatively is critically examined, envisaging the rather famous theory of Dar al-Islam (the abode of Islam) versus Dar al-Harb (the abode of war), with the former to eventually absorb the latter, to account for the ideological and theoretical foundations of Islamic imperialism. But this work argues that this spatial dichotomy does not entirely explain the phenomenon under study. For this, I attempt to also explore the eschatological-theological components in the thought of Muslim jurists, arguing that a drive for Islamic imperialism is rooted in the perception that Islam as a religion indicates the imminence of the end of the world, and it falls to Muslims as a religious duty to spread Islam to every corner of the earth before the arrival of Judgment Day. However, the modus operandi of this imperialism, driven by the division of the world and the imminence of the eschaton, is a technical matter as it is political. For that, Muslim jurists have historically formulated rules and principles for, inter alia, territorial expansion, administration of property in favour of the Islamic polity, and management of (mostly non-Muslim) populations through taxation, in order to secure, maintain, and expand hegemony. Such practices, I argue, amount to an imperialist practice. Hence, through an intellectual history methodology and dialectical analysis, this work attempts to fill a gap within the broader international law theory and history literature and strengthen our understanding of our histories and collective imaginationImperialism is a reoccurring practice throughout world history. As a phenomenon which basically projects hegemony and power in hard (military and territorial expansion) and or soft ways (cultural., discursive., and diplomatic)., and the maintenance of a sort of empire., imperialism occupies a prominent position in the discipline of international law and beyond., but more often than not., imperialism is portrayed as a European and post-mid-nineteenth century phenomenon., especially in Marxist theories of imperialism which overall deem imperialism as an occurrence at the last stage(s) of capitalism. In this work., a critical-historical account of imperialism pertaining to Muslim jurists and thinkers., with their own legal and ideological sensibilities., methodologies., interpretations., and inclinations at play., is narrated. The method implored for attaining this narrative consists of an examination and reformulation of the term imperialism., articulating it as a practice rather than a rigid., fixed category which need not necessarily correspond to a Eurocentric and modern period understanding of history. Additionally., the particular ways through which Muslim thinkers perceive and divide the world descriptively and normatively is critically examined., envisaging the rather famous theory of Dar al-Islam (the abode of Islam) versus Dar al-Harb (the abode of war)., with the former to eventually absorb the latter., to account for the ideological and theoretical foundations of Islamic imperialism. But this work argues that this spatial dichotomy does not entirely explain the phenomenon under study. For this., I attempt to also explore the eschatological-theological components in the thought of Muslim jurists., arguing that a drive for Islamic imperialism is rooted in the perception that Islam as a religion indicates the imminence of the end of the world., and it falls to Muslims as a religious duty to spread Islam to every corner of the earth before the arrival of Judgment Day. However., the modus operandi of this imperialism., driven by the division of the world and the imminence of the eschaton., is a technical matter as it is political. For that., Muslim jurists have historically formulated rules and principles for., inter alia., territorial expansion., administration of property in favour of the Islamic polity., and management of (mostly non-Muslim) populations through taxation., in order to secure., maintain., and expand hegemony. Such practices., I argue., amount to an imperialist practice. Hence., through an intellectual history methodology and dialectical analysis., this work attempts to fill a gap within the broader international law theory and history literature and strengthen our understanding of our histories and collective imagination