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DĀBBATU ʾL-ARẒ (دابة الارض‎). Lit. “The Reptile of the Earth.” A monster who shall arise in the last day, and shall cry unto the people of the earth that mankind have not believed in the revelations of God (vide Qurʾān, Sūrah xxvii. 84): “And when sentence falls upon them we will bring forth a beast out of the earth, that shall speak to them and say, ‘Men of our signs would not be sure.’” According to the Traditions he will be the third sign of the coming resurrection, and will come forth from the mountain of Ṣufah. (Mishkāt, xxiii. c. iv.) Both Sale and Rodwell have confounded the Dābbatu ʾl-Arẓ with Al-Jassāsah, the spy, mentioned in a tradition by Fāt̤imah (Mishkāt, xxiii. c. iv.), and which is held to be a demon now in existence. [AL-JASSASAH.] For a description of the Dābbah, see the article on the RESURRECTION.

DABŪR (دبور‎). “The West wind.” A term used by the Ṣūfīs to express the lust of the flesh, and its overwhelming power in the heart of man. (ʿAbdu ʾr-Razzāq’s Dictionary of Ṣūfī Terms.)

DAHHĀ (ده​ها‎). Plural of the Persian ده‎, ten. The ten days of the Muḥarram, during which public mourning for ʿAlī and his sons is observed by Shīʿah Muḥammadans. (Wilson’s Glossary of Indian Terms.)

AD-DAHR (الدهر‎). “A long space of time.” A title given to the LXXVIth chapter of the Qurʾān; called also Sūratu ʾl-Insān, “The Chapter of Man.” The title is taken from the first verse of the chapter: “Did not there pass over man a long space of time?”

DAHRĪ (دهرى‎). One who believes in the eternity of matter, and asserts that the duration of this world is from eternity, and denies the Day of Resurrection and Judgment; an Atheist. (G͟hiyās̤u ʾl-Lug͟hāt, in loco.)

DAIN (دين‎). A debt contracted with some definite term fixed for repayment, as distinguished from qarẓ, which is used for a loan given without any fixed term for repayment. [DEBT.]

DAJJĀL (دجال‎). Lit. “false, lying.” The name given in the Ḥadīs̤ to certain religious impostors who shall appear in the world; a term equivalent to our use of the word Antichrist. Muḥammad is related to have said there would be about thirty.

The Masīḥu ʾd-Dajjāl, or “the lying Christ,” it is said, will be the last of the Dajjāls, for an account of whom refer to article on MASIHU ʾD-DAJJAL.

DALĪL (دليل‎). “An argument; a proof.” Dalīl burhānī, “a convincing argument.” Dalīl qat̤īʿ, “a decisive proof.”

DAMASCUS. Arabic Dimashq. According to Jalālu ʾd-dīn Suyūt̤ī, Damascus is the second sacred city in Syria, Jerusalem being the first; and some have thought it must be the “Iram of the columns” mentioned in the Qurʾān, Sūrah lxxxix. 6, although this is not the view of most Muslim writers. [IRAM.] Damascus is not mentioned in the Qurʾān. With regard to the date of the erection of the city, Muḥammadan historians differ. Some say it was built by a slave named Dimashq, who belonged to Abraham, having been given to the patriarch by Nimrod; others say Dimashq was a slave belonging to Alexander the Great, and that the city was built in his day.

Damascus was taken by K͟hālid in the reign of the K͟halīfah ʿUmar, A.H. 13, and it became the capital of the Umaiyade K͟halīfahs under Muʿāwiyah, A.H. 41, and remained the chief city of Islām until the fall of that dynasty, A.H. 132, when the Abbasides moved their capital first to al-Kūfah and then to Bag͟hdād.

The great mosque at Damascus was erected by ʿAbdu ʾl-Malik ibn Marwān, the fifth K͟halīfah of the Umaiyades. It was commenced A.H. 86, and finished in ten years, being erected on the ruins of an ancient Greek temple and of a Christian church.

The account, as given by Jalālu ʾd-dīn Suyūt̤ī, in his History of the Temple of Jerusalem, is curious and interesting, showing that for a time the Muslims and Christians worshipped in the same building together.

“Here (in Damascus) all the servants of God joined, and built a church to worship God in. Some say, however, that this church was built by the Greeks: for ʿAbdu ʾllāh Ibn ʿAbbās, having marched against Damascus and besieged it, demolished the walls, after he had entered the city by storm. Then there fell down a stone, having certain letters inscribed thereon in the Greek language. They therefore sent to bring a certain monk who could read Greek; but he said, ‘Bring me in pitch the impression of the letters on the stone,’ which he found to be as follows: ‘Woe unto thee, mother of shame! Pious is he who inflicts upon thee with usury the ill which God designs for thee in retribution. Woe unto thee from five eyes, who shall destroy thy wall after four thousand years.’ Now, ʿAbdu ʾllāh’s entire name was ʿAbdu ʾllāh Ibn ʿAlī Ibn ʿAbdi ʾllāh Ibn ʿAbbās Ibn ʿAbdu ʾl-Muqallib.

“Again, the historian Ibn Isahir says: When God had granted unto the Muslims the possession, as conquerors of the whole of Syria, He granted them among other cities that of Damascus with its dependencies. Thus God sent down His mercy upon them, and the commander-in-chief of the army (besieging Damascus), who was either Abū ʿUbaidah or, as some say, K͟hālid Ibn al-Walīd, wrote a treaty of capitulation and articles of surrender. By these he settled and appointed fourteen churches to remain in the hands of the Muslims. The church of which we have spoken above was left open and free for future consideration. This was on the plea that K͟hālid had entered the city at the sword’s point by the eastern gate; but that the Christians at the same time were allowed to surrender by Abū ʿUbaidah, who entered at the western gate, opened under articles. This caused dissension; but at length it was agreed that half the place should be regarded as having capitulated and half as stormed.

“The Muslims therefore took this church, and Abū ʿUbaidah made it into a mosque. He was afterwards appointed Emir of Syria, and was the first who prayed here, all the company of Companions praying after him in the open area, now called the Companions’ Tower; but the wall must then have been cut through, hard by the leaning tower, if the Companions really prayed in the ‘blessed precinct.’ At first the Christians and Muslims entered by the same gate, which was ‘the gate of Adoration and Prayer,’ over against the Qiblah, where the great tower now stands. Afterwards the Christians changed and went into their church by the gate facing the west; the Muslims taking the right-hand mosque. But the Christians were not suffered to chant aloud, or recite their books or strike their bells (or clappers), in order to honour the Companions with reverence and fear. Also, Muʿāwiyah built in his days a house for the Amīr, right opposite the mosque. Here he built a green chapel. This palace was noted for its perfection. Here Muʿāwiyah dwelt forty years; nor did this state of things change from A.H. 14 to A.H. 86. But Al-Walīd Ibn ʿAbdu ʾl-Malik began to think of destroying the churches, and of adding some to those already in the hands of the Muslims, so as to construct one great mosque; and this because some of the Muslims were sore troubled by hearing the recitations of the Christians from the Gospel, and their uplifted voices in prayer. He designed, therefore, to remove them from the Muslims and to annex this spot to the other, so as to make one great mosque. Therefore he called for the Christians, and asked them whether they would depart from those places which were in their hands, receiving in exchange greater portions in lieu thereof; and also retaining four churches not mentioned in the treaty—the Church of Maria, the Church of the Crucified, just within the eastern gate, the church Tallu ʾl-Ḥabn, and the Church of the Glorious Mother, occupied previously by the burnishers. This, however, they vehemently refused to do. Thereupon the K͟halīfah said, ‘Bring me then the treaty which you possess since the time of the Companions.’ They brought it, therefore, and it was read in al-Walīd’s presence; when, lo! the Church of Thomas, outside the gate of Thomas, hard by the river, did not enter into the treaty, and was one of those called ‘the greater of churches left upon’ (for future disposal). ‘There,’ he said, ‘this will I destroy and convert it into a mosque.’ They said, ‘Nay, let it alone, O commander of the Faithful, even although not mentioned among the churches, for we are content that you take the chapel of the church.’ To this agreement, then, he held them, and received from them the Qubbah (or chapel vault, dome) of the church. Then he summoned workmen able to pull down, and assembled all the amīrs, chiefs, and great men. But the Christian bishops and priests coming, said, ‘O commander of the Faithful, we find in our books that whosoever shall demolish this church will go mad.’ Then said the K͟halīfah, ‘And I am very willing to be mad with God’s inspiration; therefore no one shall demolish it before me.’ Then he ascended the western tower, which had two spires, and contained a monastic cell. Here he found a monk, whom he ordered to descend. The monk making difficulties, and lingering, al-Walīd took him by the back of his neck, and ceased not pushing him until he had thrown him down stairs. Then he ascended to the most lofty spot in the church, above the great altar, called ‘the Altar of the Martyrs.’ Here he seized the ends of his sash, which was of a bright yellow colour, and fixed them into his belt. Taking, then, an axe into his hand, he struck against the very topmost stone, and brought it down. Then he called the amīrs, and desired them to pull down the building as quickly as possible. Hereupon all the Muslims shouted, ‘God is great!’ three times; also the Christians loudly cried out with their wailing and woe upon the steps of Jairūn, where they had assembled. Al-Walīd therefore desired the commander of his guard to inflict blows upon them until they should depart, which he did. The Muslims then demolished all that the Christians had built in the great square here—altars and buildings and cloisters—until the whole square was one flat surface. He then resolved to build a splendid pile, unrivalled for beauty of architecture, which none could hereafter surpass. Al-Walīd therefore commissioned the most eminent architects and mathematicians to build the mosque, according to the model they most preferred. His brother chiefly moved and stirred him up to this undertaking, and next to him presided Sulaimān ʿAbdu ʾl-Malik. It is said that al-Walīd sent to the king of Greece to demand stone-masons and other workmen, for the purpose of building this mosque in the way he desired, sending word, that if the king refused, he would overrun his territory with his army, and reduce to utter ruin every church in his dominions, even the Church of the Holy City, and the Church of Edessa, and utterly destroy every vestige of the Greeks still remaining. The king of Greece, sent, therefore, numerous workmen, with a letter, expressing himself thus: ‘If thy father knoweth what thou doest, and permits it, then truly I accuse him of disgraceful conduct, and blame him more than thee. If he understandeth it not, but thou only art conscious, then I blame thee above him.’ When the letter came to al-Walīd, he wished to reply unto it, and assembled several persons for consultation. One of these was a well-known poet, who said, ‘I will answer him, O Commander of the Faithful! out of the Book of God.’ So said al-Walīd, ‘Where, then, is that answer?’ He replied this verse, ‘David and Solomon, lo! they assume a right to the corn-field, a right to the place where the people are shearing their sheep. Also, we are witnesses of their decree; for Solomon hath given us to understand it, and both (David and Solomon) have come to us as judges and learned men.’ Al-Walīd, by this reply, caused great surprise to the king of Greece. Al-Firsuk alludes to this in these verses:—

“I have made a separation between the Christians and their churches, and between the people who shine and those who are in darkness.”

“I neglected for a season thus to apportion their happiness, I being a procrastinating vindicator of their grievances.”

“Thy Lord hath made thee to resolve upon removing their churches from those mosques wherein good words are recited.”

“Whilst they were together in one place, some were praying and prostrating themselves on their faces, slightly separated from others who, behold! were adoring God and idols.”

“How shall the people of the Cross unite to ring their bells, when the reading of the Qurʾān is perpetually intermingled?”

“I resolved then to remove them, just as did those wise men when they decreed themselves a right to the seed-field and the flocks.”

“When al-Walīd resolved to build the chapel which is in the midst of the cloister, called ‘the Vulture’s Chapel’ (a name given to it by the country-people, because the porticos on each side look like two wings), he dug deep at the four corners of the intended chapel, until they came to sweet and limpid water. Here they first placed the foundation of the wall of the vineyard. Upon this they built with stone, and when the four corners were of sufficient height, they then built thereon the chapel; but it fell down again. Then said al-Walīd to some one of the mathematicians, who well knew the plan of the Vulture’s Chapel, ‘I wish you to build this chapel; for the injunction of God hath been given me, and I am confident that no one but thyself may build it.’ He therefore built the four corners, and covered them with wicker, and disappeared for a whole year, al-Walīd not knowing where he was. After a year, al-Walīd dug down to the four corner foundations. Then he (i.e. the architect) said, ‘Do not be in a hurry, O commander of the Faithful!’ Then he found the mathematician, who had a man’s head with him. He came to the four corners, and uncovered the wicker work, and lo! all that had been built above the earth had fallen down, until they were on a level with the earth. So he said, ‘From this (work have I come).’ Then he proceeded to build, and firmly fixed and supported a beautiful fabric.

“Some person also said al-Walīd wished to construct a brilliant chapel of pure gold, whereby the rank of the mosque might be magnified. Hereupon the superintendent said unto him, ‘You cannot effect this.’ Upon which al-Walīd struck him fifty blows with a whip, saying, ‘Am I then incapable of effecting this?’ The man replied, ‘Certainly.’ Then he said, ‘I will, then, find out a way to know the truth. Bring forth all the gold thou hast’; which he did: and al-Walīd melted it, and formed it into one large brick, which contained one thousand pieces of gold. But the man said, ‘O Commander of the Faithful! we shall require so many thousand bricks of this sort, if thou dost possess them; nor will this suffice for our work.’ Al-Walīd seeing that he was true and just, presented him with fifty dīnārs; and when al-Walīd roofed the great precinct, he adorned the roof, as well as the whole extent of the pavement, with a surface of gold. Some of al-Walīd’s family also said unto him, ‘They who come after thee will emulate thee in rendering the outer roof of this mosque more commodious every year.’ Upon this al-Walīd ordered all the lead of the country to be collected together, in order to construct therewith an exterior outward covering, answering to the interior, which should be light upon the roof, and on the side-posts that supported the roof. So they collected lead throughout all Syria and many other countries; and whilst they were returning, they met with a certain woman who possessed a weight of lead—a weight of many talents. They began to chaffer with the woman for it; but she refused to sell it, except for its weight in silver. So they wrote to the Commander of the Faithful, informing him of this, who replied, ‘Buy it from her, even for its weight in silver.’ When, then, they offered this sum unto her, she said, ‘Now that you have agreed to my proposal, and are satisfied to give the weight in silver, I give the weight as an offering unto God, to serve for the roof of the mosque.’ Hereupon they marked one corner of the weight with the impression of a seal, ‘This is God’s.’ Some say the woman was an Israelite; some say that they sought for lead in open ditches or holes, and came to a stone sepulchre, within which was a leaden sepulchre, whence they brought forth a dead body, and laid it on the ground. Whilst dragging it out, the head fell to the ground, and the neck being broken, much blood flowed forth from the mouth, which terrified them so much, that they rapidly fled away. This is said to have been the burial-place of King Saul. Also, the guardian of the mosque came unto al-Walīd and said, ‘O Commander of the Faithful! men say that al-Walīd hath expended the money of the treasury unjustly.’ Hereupon al-Walīd desired that all the people should be summoned to prayer. When all were assembled, al-Walīd mounted the pulpit, and said, ‘Such and such reports have reached me.’ Then he said, ‘O ʿUmar Ibn al-Muhājir! stand up and produce the money of the treasury.’ Now it was carried upon mules. Therefore, pieces of hide being placed in the midst, beneath the chapel, he poured out all the gold and silver, to such a height, that those who stood on either side could not see one another. Scales being then brought out, the whole was weighed, when it was found that the amount would suffice for the public use for three years to come, even if nothing were added to the amount. Then all the people rejoiced, praising and glorifying God for this. Then said the K͟halīfah, ‘O people of Damascus! you boast among men of four things; of your air, of your water, of your cheerfulness, and of your gracefulness. Would that you would add to these a fifth, and become of the number of those who praise God, and are liberal in his service. Would that, thus changing, you would become thankful suppliants.’

“In the Qiblah of this mosque were three golden scimitars, enamelled in lapis lazuli. Upon each scimitar was engraved the following sentence: ‘In the name of God, the Merciful and Compassionate! There is no god but God. He is the ever-living, the self-subsisting Being, who never slumbers nor sleeps. There is no god but God. He has no partner. We will never adore any but our Lord, the one God. Our faith is Islām, and our Prophet is Muḥammad. This mosque was built, and the churches which stood on the site of the chapel were demolished, by order of the servant of God, the Commander of the Faithful, al-Walīd Ibn ʿAbdu ʾl-Malik Ibn Marwān, in the month Ẕū ʾl-Qaʿdah, A.H. 86.’ Upon another tablet was inscribed the whole of the first chapter of the Qurʾān. Here also were depicted the stars, then the morning twilight, then the spiral course of the sun, then the way of living which obtained after the arrival of the Faithful at Damascus. Also, it is said, that all the floor of this mosque was divided into small slabs, and that the stone (carving) of the walls extended to the utmost pinnacle. Above was a great golden vine, and above this were splendid enamelled knobs of green, red, blue, and white, whereby were figured and expressed all countries and regions, especially the Kaʿbah, above the tower; also all the countries to the right and left (of Makkah), and all the most beautiful shrubs and trees of every region, famous either for their fruits or flowers. The roof had cornices of gold. Here was suspended a chain of gold and silver, which branched off into seven separate lights. In the tower of the Companions were two stones—beryls (some say they were the jewels called pearls); they were called ‘The Little Ones.’ When the candles were put out, they inflamed the eyes by their brilliant light. In the time of al-Amīn Ibn ar-Rashīd, Sulaimān, captain of the guard, was sent by that K͟halīfah to Damascus, to steal those stones and bring them to him; which he did. When al-Maʾmūn discovered this, he sent them to Damascus, as a proof of his brother’s misconduct. They afterwards again vanished, and in their place is a glass vessel. In this mosque all the gates, from the dome (gallery) unto the entrance, are open, and have no bars or locks. Over each is a loose curtain. In like manner there is a curtain upon all the walls as far as the bases of the golden vine, above which are the enamelled knobs. The capitals of the pillars were thickly covered with dead gilding. Here were also small galleries, to look down from, enclosed on the four sides of the skirting wall. Al-Walīd also built the northern minaret, now called ‘the Bridegroom’s Tower.’ As to the western gallery, that existed many ages before, in each corner of this was a cell, raised upon very lofty walls, and used by the Greeks as an observatory. The two northern of these fell, and the two opposite remained. In the year 740, part of the eastern had been burnt. It then fell down, but was built up anew out of the Christians’ money, because they had meditated the destruction (of it) by fire. It then was restored after a most beautiful plan. This is the tower (but God knows) upon which Jesus son of Maria will alight, for Muḥammad is reported to have said, ‘I saw Jesus son of Maria come forth from near the white minaret, east of the mosque, placing his hands upon the wings of two angels, firmly bound to him. Upon him was the Divine glory (the Shechinah). He was marked by the red tinge of baptism. This is the mark of original sin.’ Jesus (it is also said) shall come forth from the White Tower by the eastern gate, and shall enter the mosque. Then shall the word come forth for Jesus to fight with Antichrist at the corner of the city, as long as it shall please God. Now, when this mosque (the slaves’ mosque) was completed, there was not to be found upon the face of the earth a building more beautiful, more splendid, more graceful, than this. On whatever side, or area, or place, the spectator looked, he still thought that side or spot the most preferable for beauty. In this mosque were certain talismans, placed therein since the time of the Greeks; so that no venomous or stinging creature could by any means obtain entrance into this enclosure, neither serpent, scorpion, beetle, nor spider. They say, also, that neither sparrows nor pigeons built their nests there, nor was anything to be found there which could annoy people. Most, or all, of those talismans were burnt by the fire that consumed the mosque, which fire took place in the night of Shaʿbān, A.H. 461. Al-Walīd frequently prayed in the mosque. One night (it is related) he said to his people, ‘I wish to pray to-night in the mosque; let no one remain there whilst I pray therein.’ So when he came unto the gate of the Two Moments, he desired the gate to be opened, and entering in, he saw a man standing between the gate of the Two Moments and the gate of St. George, praying. He was rather nearer to the gate of St. George than to the other. So the K͟halīfah said unto his people, ‘Did I not charge you that no one should remain whilst I was praying in the mosque?’ Then one of them said, ‘O Commander of the Faithful! this is St. George, who prays every night in the mosque.’ Again, one prayer in this mosque equals thirty thousand prayers.

“Again. A certain man, going out of the gate of the mosque which is near the Jairūn, met Kaʿb the scribe, who said, ‘Whither bound?’ He replied, ‘To the Baitu ʾl-Muqaddas, therein to pray.’ Then said Kaʿb, ‘I will show you a spot wherein whosoever prayeth shall receive the same blessings as if he prayed in the Baitu ʾl-Muqaddas.’ The man, therefore, went with him. Then Kaʿb showed him the space between the little gate from whence you go to Abyssinia, that is, the space covered by the arch of the gate, containing about one hundred yards, to the west, and said, ‘Whoso prayeth within those two points shall be regarded as praying within the Baitu ʾl-Muqaddas.’ Now, this spot is said to be a spot fit to be sought by pilgrims. Here, it is asserted, is the head of John, son of Zacharias (Peace be with him!). For al-Walīd Ibn Muslim being desired to show where John’s head was to be found, pointed with his hand to the plastered pillar—the fourth from the east corner. Zaid Ibn Wakad says, ‘At the time it was proposed to build the mosque of Damascus, I saw the head of John, son of Zacharias, brought forth from underneath one of the corners of the chapel. The hair of the head was unchanged.’ He says in another place, ‘Being nominated by al-Walīd superintendent of the building, we found a cave, of which discovery we informed al-Walīd. He came, therefore, unto us at night, with a wax taper in his hand. Upon descending we found an elaborately carved little shrine, three within three (i.e. within the first a second, within the second a third). Within this last was a sarcophagus, and within this a casket; within which was the head of John, son of Zacharias. Over the casket was written, “Here is the head of John, son of Zacharias. Peace be with him!” By al-Walīd’s command we restored the head to the spot whence it had been taken. The pillars which are above this spot are inclined obliquely to the others to distinguish the place. There is also over it a pillar with a head in plaster.’ He asserts again, that when the happy event occurred of the conquest of Damascus, a certain person went up the stairs which led to the church, then standing where the mosque now stands. Here the blood of John, son of Zacharias was seen to flow in torrents and to boil up, nor did the blood sink down and become still until that seventy thousand had been slain over him. The spot where the head was found is now called al-Sakasak (perhaps, the Nail of the Narrow Cave).

“In the days of ʿUmar, the Christians requested that he would confirm their claim to the right of meeting in those places which al-Walīd had taken from them and converted into mosques. They, therefore, claimed the whole inner area as their own from ʿUmar. The latter thought it right to restore them what al-Walīd had taken from them, but upon examination he found that the churches without the suburbs were not comprehended in the articles of surrender by the Companions, such, for example, as the great Church of the Monastery of Observants or Carmelites, the Church of the Convent behind the Church of St. Thomas, and all the churches of the neighbouring villages. ʿUmar therefore gave them the choice, either to restore them the churches they demanded, demolishing in that case all the other churches, or to leave those churches unmolested, and to receive from them a full consent to the free use of the open space by the Muslims. To this latter proposal they, after three days deliberation, agreed; and proper writings were drawn up on both sides. They gave the Muslims a deed of grant, and ʿUmar gave them full security and assurance of protection. Nothing was to be compared to this mosque. It is said to be one of the strongholds of Paradise, and that no inhabitant of Damascus would long for Paradise when he looks upon his beautiful mosque. Al-Maʾmūn came to Damascus in company with his brother al-Muʿtaṣim, and the Qāẓī Yaḥyā Ibn Aks̤am. Whilst viewing the mosque he said, ‘What is the most wondrous sight here?’ His brother said, ‘These offerings and pledges.’ The Qāẓī said, ‘The marble and the columns.’ Then said al-Maʾmūn, ‘The most wondrous thing to me is, whether any other could be built at all like this.’” (Hist. Temple of Jerusalem, by Jalālu ʾd-dīn, translated by Reynolds, p. 407.)

DANCING. Arabic Raqs. Dancing is generally held to be unlawful, although it does not appear to be forbidden in either the Qurʾān or the Traditions, but according to al-Buk͟hārī (Arabic ed., p. 135), the Prophet expressly permitted it on the day of the great festival. Those who hold it to be unlawful quote the following verse from the Qurʾān, Sūrah xvii. 39, “Walk not proudly on the earth,” as a prohibition, although it does not seem to refer to the subject.

The Ṣūfīs make dancing a religious exercise, but the Sunnī Muslims consider it unlawful. (Hidāyatu ʾs-Sāʾil, p. 107.)

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 remaineth—heaven.
Dāru ʾl-fanā	The abode which passeth 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 blessed 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 Glossary 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 suppressed; (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 discussed 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 necessary 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 passes 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 essential 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 possession of his reason, and when he has secured the permission 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 suppressed 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 expression which occurs in the Qurʾān, Sūrah xl. 42: “O my people! this present life is only a passing joy, but the life to come is the mansion that abideth.”

DĀRU ʾS-SALĀM (دار الــســلام‎). “The abode of peace.” An expression 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.

DARVESH, DARWĪSH (درويش‎). A Persian word for a religious mendicant. A dervesh. It is derived from the word dar, “a door”; lit. one who goes from door to door. Amongst religious Muḥammadans, the darvesh is called a faqīr, which is the word generally used for religious mendicant orders in Arabic books. The subject is, therefore, considered in the article on FAQIR.

DAUGHTERS. Arabic Bint, pl. Banāt; Heb. Bath (‏בַּת‎). In the law of inheritance, the position of a daughter is secured by a verse in the Qurʾān, Sūrah iv. 12: “With regard to your children, God has commanded you to give the sons the portion of two daughters, and if there be daughters, more than two, then they shall have two-thirds of that which their father hath left, but if she be an only daughter she shall have the half.”

The Sirājīyah explains the above as follows:—

“Daughters begotten by the deceased take in three cases: half goes to one only, and two-thirds to two or more: and, if there be a son, the male has the share of two females, and he makes them residuaries. The son’s daughters are like the daughters begotten by the deceased; and they may be in six cases: half goes to one only, and two-thirds to two or more, on failure of daughters begotten by the deceased; with a single daughter of the deceased, they have a sixth, completing (with the daughter’s half) two-thirds; but, with two daughters of the deceased, they have no share of the inheritance, unless there be, in an equal degree with, or in a lower degree than, them, a boy, who makes them residuaries. As to the remainder between them, the male has the portion of two females; and all of the son’s daughters are excluded by the son himself.

“If a man leave three son’s daughters, some of them in lower degrees than others, and three daughters of the son of another son, some of them in lower degree than others, and three daughters of the son’s son of another son, some of them in lower degrees than others, as in the following table, this is called the case of tashbīh.

First set.	Second set.	Third set.
Son.	Son.	Son.
Son, daughter.	Son.	Son.
Son, daughter.	Son, daughter.	Son.
Son, daughter.	Son, daughter.	Son, daughter.
	Son, daughter.	Son, daughter.
		Son, daughter.

“Here the eldest of the first line has none equal in degree with her; the middle one of the first line is equalled in degree by the eldest of the second, and the youngest of the first line is equalled by the middle one of the second, and by the oldest of the third line; the youngest of the second line is equalled by the middle one of the third line, and the youngest of the third set has no equal in degree. When thou hast comprehended this, then we say: the eldest of the first line has a moiety; the middle one of the first line has a sixth, together with her equal in degree, to make up two-thirds; and those in lower degrees never take anything, unless there be a son with them, who makes them residuaries, both her who is equal to him in degree, and her who is above him, but who is not entitled to a share; those below him are excluded.” (Ramsay’s ed. As-Sirājīyah.)

The age of puberty, or majority, of a daughter is established by the usual signs of womanhood; but in the absence of these signs, according to Abū Ḥanīfah, she is not of age until she is eighteen. But the two Imāms, Muḥammad and Yūsuf, fix the age at fifteen, and with this opinion the Imām ash-Shāfiʿī agrees.

With regard to a daughter’s freedom in a marriage contract, Shaik͟h ʿAbdu ʾl-Ḥaqq, in his commentary on the Traditions (vol. iii. p. 105), says, “All the learned doctors are agreed that a virgin daughter, until she has arrived at the age of puberty, is entirely at the disposal of her father or lawful guardian, but that in the event of a woman having been left a widow after she has attained the age of puberty, she is entirely at liberty to marry whom she likes.” There is, however, he says, some difference of opinion as to the freedom of a girl who has not been married and has arrived at the age of puberty. Abū Ḥanīfah rules that she is entirely free from the control of her guardian with regard to her marriage, but ash-Shāfiʿī rules otherwise. Again, as regards a widow who is not of age, Abū Ḥanīfah says she cannot marry without her guardian’s permission, but ash-Shāfiʿī says she is free.

According to the teaching of the Prophet, “a virgin daughter gives her consent to marriage by silence.” He also taught “that a woman ripe in years shall have her consent asked, and if she remain silent her silence is consent, but if she do not consent, she shall not be forced.” But this tradition is also to be compared with another, in which he said, “There is no marriage without the permission of the guardians.” (Mishkāt, xiii. c. iv. pt. 2.) Hence the difference between the learned doctors on this subject.

The author of the Ak͟hlāq-i-Jalālī says it is not advisable to teach girls to read and write, and this is the general feeling amongst Muḥammadans in all parts of the world, although it is considered right to enable them to recite the Qurʾān and the liturgical prayers.

The father or guardian is to be blamed who does not marry his daughter at an early age, for Muḥammad is related to have said, “It is written in the Book of Moses, that whosoever does not marry his daughter when she hath reached the age of twelve years is responsible for any sin she may commit.”

The ancient Arabs used to call the angels the “daughters of God,” and objected strongly, as the Badawīs do in the present day, to female offspring, and they used to bury their infant daughters alive. These practices Muḥammad reprobates in the Qurʾān, Sūrah xvi. 59: “And they ascribe daughters unto God! Glory be to Him! But they desire them not for themselves. For when the birth of a daughter is announced to any one of them, dark shadows settle on his face, and he is sad; he hideth him from the people because of the ill tidings. Shall he keep it with disgrace, or bury it in the dust? Are not their judgments wrong?”

Mr. Rodwell remarks on this verse: “Thus Rabbinism teaches that to be a woman is a great degradation. The modern Jew says in his Daily Prayers, fol. 5, 6, ‘Blessed art thou, O Lord our God! King of the Universe! who hath not made me a woman.’”