DANIEL

Arabic Dāniyāl . A prophet celebrated amongst Muḥammadans as an interpreter of dreams. He is not mentioned in either the Qurʾān or the Traditions, but in the Qaṣaṣu ʾl-Ambiyāʾ , p. 231, it is stated that in the reign of Buk͟htu Naṣṣar ( Nebuchadnezzar ) he was imprisoned; and when he was in prison, the king had a dream which he had forgotten, and hearing that Daniel was an interpreter of dreams, he sent for him. When Daniel was in the presence of the King, he refused to prostrate, saying, it was lawful to prostrate alone to the Lord Almighty. For this he nearly lost his life, but was spared to interpret the king’s dream, which was as follows: “He saw a great idol, the head of which was of gold, above the navel of silver, below the navel of copper, the legs of iron, and the feet of clay. And suddenly a stone fell from heaven upon the idol, and ground it to powder, and mixed all the substances, so that the wind blew them in all directions; but the stone grew gradually, and to such an extent that it covered the whole earth.” The interpretation of it, as given by Daniel is said to be this: The idol represented different nations; the gold was the kingdom of Nebuchadnezzar, the silver the kingdom of his son, the copper the Romans, the iron the Persians, and the clay the tribe Zauzan, from which the kings of Persia and Rome should be descended; the great stone being a religion which should spread itself over the whole earth in the last day. DĀR ( دار‎ ). “A house, dwelling, habitation, land, country.” A word which is used in various combinations, e.g .:— | ad-Dār | The abode—the city of al-Madīnah. | | ad-Dārain | The two abodes—this world and the next. | | Dāru ʾl-adab | A seat of learning; a university. | | Dāru ʾl-baqāʾ | The abode which remain eth—heaven. | | Dāru ʾl-fanā | The abode which pa eth away—earth. | | Dāru ʾl-g͟hurūr | The abode of delusion—the world. | | Dāru ʾl-ḥuzn | The vale of tears—the earth. | | Dāru ʾl-ibtilāʾ | The abode of temptation—the world. | | Dāru ʾl-k͟hilāfah | The seat of the Imām or K͟halīfah—capital. | | Dāru ʾl-kutub | A library. | | Dāru ʾl-k͟huld | The home of eternity—Paradise. | | ad-Dāru ʾn-naʿīm | The ble ed abode—Paradise. | | Dāru ʾl-qaẓāʾ | The Qāẓī’s court. | | Dāru ʾsh-shifāʾ | A hospital. | | Dāru ʾs-surur | The abode of joy—Paradise. | | Dāru ʾẓ-ẓarb | A mint. | | Dāru ʾẓ-ẓiyāfah | A banqueting-room. | [ DARU ʾL-BAWAR , DARU ʾL-HARB , DARU ʾL-ISLAM , DARU ʾL-QARAR , DARU ʾS-SALAM , DARU ʾS-SALTANAH , DARU ʾS-SAWAB .] DARGĀH ( درگاه‎ ). A royal court (Persian). In India it is a term used for a Muḥammadan shrine or tomb of some reputed holy person, and which is the object of pilgrimage and adoration. (Wilson’s Glo ary of Indian Terms .) DĀRU ʾL-BAWĀR ( دار البوار‎ ). Lit . “The abode of perdition.” A term used for hell in the Qurʾān, Sūrah xiv. 33 : “And have made their people to alight at the abode of perdition .” DĀRU ʾL-ḤARB ( دار الحرب‎ ). “The land of warfare.” According to the Dictionary G͟hiyās̤u ʾl-Lug͟hāt , Dāru ʾl-ḥārb is “a country belonging to infidels which has not been subdued by Islām.” According to the Qāmūs , it is “a country in which peace has not been proclaimed between Muslims and unbelievers.” In the Fatāwā ʿĀlamgīrī , vol. ii. p. 854, it is written that a Dāru ʾl-ḥarb becomes a Dāru ʾl-Islām on one condition, namely, the promulgation of the edicts of Islām. The Imām Muḥammad, in his book called the Ziyādah , says a Dāru ʾl-Islām again becomes a Dāru ʾl-ḥarb , according to Abū Ḥanīfah, on three conditions, namely: (1) That the edicts of the unbelievers be promulgated, and the edicts of Islām be suppre ed; (2) That the country in question be adjoining a Dāru ʾl-ḥarb and no other Muslim country lie between them (that is, when the duty of Jihād or religious war becomes incumbent on them, and they have not the power to carry it on) ; (3) That no protection ( amān ) remains for either a Muslim or a ẕimmī ; viz. that amānu ʾl-awwal , or that first protection which was given them when the country was first conquered by Islām. The Imāms Yūsuf and Muḥammad both say that when the edicts of unbelievers are promulgated in a country, it is sufficient to constitute it a Dāru ʾl-ḥarb . In the Raddu ʾl-Muk͟htār , vol. iii. p. 391, it is stated, “If the edicts of Islām remain in force, together with the edicts of the unbelievers, then the country cannot be said to be a Dāru ʾl-ḥarb .” The important question as to whether a country in the position of Hindustān may be considered a Dāru ʾl-Islām or a Dāru ʾl-ḥarb has been fully discu ed by Dr. W. W. Hunter, of the Bengal Civil Service, in his work entitled, Indian Musulmāns , which is the result of careful inquiry as to the nece ary conditions of a Jihād, or a Crescentade, instituted at the time of the excitement which existed in India in 1870–71, in consequence of a Wahhābī conspiracy for the overthrow of Christian rule in that country. The whole matter, according to the Sunnī Musulmāns, hinges upon the question whether India is Dāru ʾl-ḥarb , “a land of warfare,” or Dāru ʾl-Islām , “a land of Islām.” The Muftīs belonging to the Ḥanīfī and Shāfiʿī sects at Makkah decided that, “as long as even some of the peculiar observances of Islām prevail in a country, it is Dāru ʾl-Islām .” The decision of the Muftī of the Mālikī sect was very similar, being to the following effect: “A country does not become Dāru ʾl-ḥarb as soon as it pa es into the hands of the infidels, but when all or most of the injunctions of Islām disappear therefrom.” The law doctors of North India decided that, “the absence of protection and liberty to Musulmāns is e ential in a Jihād , or religious war, and also that there should be a probability of victory to the armies of Islām.” The Shīʿah decision on the subject was as follows: “A Jihād is lawful only when the armies of Islām are led by the rightful Imām, when arms and ammunitions of war and experienced warriors are ready, when it is against the enemies of God, when he who makes war is in po e ion of his reason, and when he has secured the permi ion of his parents, and has sufficient money to meet the expenses of his journey.” The Sunnīs and Shīʿahs alike believe in the eventual triumph of Islām, when the whole world shall become followers of the Prophet of Arabia; but whilst the Sunnīs are, of course, ready to undertake the accomplishment of this great end, “whenever there is a probability of victory to the Musulmāns,” the Shīʿahs, true to the one great principle of their sect, must wait until the appearance of a rightful Imām. [ JIHAD .] DĀRU ʾL-ISLĀM ( دار الاســلام‎ ). “Land of Islām.” According to the Raddu ʾl-Muk͟htār , vol. iii. p. 391, it is a country in which the edicts of Islām are fully promulgated. In a state brought under Muslims, all those who do not embrace the faith are placed under certain disabilities. They can worship God according to their own customs, provided they are not idolaters ; but it must be done without any ostentation, and, whilst churches and synagogues may be repaired, no new place of worship can be erected . “The construction of churches, or synagogues, in Muslim territory is unlawful, this being forbidden in the Traditions; but if places of worship belonging to Jews, or Christians, be destroyed, or fall into decay, they are at liberty to repair them, because buildings cannot endure for ever.” Idol temples must be destroyed, and idolatry suppre ed by force in all countries ruled according to strict Muslim law. ( Hidāyah , vol. ii. p. 219.) For further particulars, see article DARU ʾL-HARB . DĀRU ʾL-QARĀR ( دار الــقــرار‎ ). “The abode that abideth.” An expre ion which occurs in the Qurʾān, Sūrah xl. 42 : “O my people! this present life is only a pa ing joy, but the life to come is the mansion that abideth .” DĀRU ʾS-SALĀM ( دار الــســلام‎ ). “The abode of peace.” An expre ion which occurs in the Qurʾān, Sūrah vi. 127 : “For them is a dwelling of peace with their Lord! and in recompense for their works, shall He be their protector.” DĀRU ʾS-SALT̤ANAH ( دار السلطنة‎ ). “The seat of government.” A term given to the capital of a province, or a Muslim state. DĀRU ʾS̤-S̤AWĀB ( دار الثواب‎ ). “The house of recompense.” A name given to the Jannatu ʿAdn, or Garden of Eden, by the commentator al-Baiẓāwī.