What does Dar mean?

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Discover the meaning of the term Dar (ضار) in Islamic vocabulary.

Definition Dar

Dar according to Al-Qamus al-Fiqhi

Darra fulanan (midarratan and diraran): he harmed him. In the generous Quran: (Mothers nurse their children two complete years for whoever wishes to complete the nursing; and upon the father of the child is their provision and their clothing in a fair manner; no soul is charged beyond its capacity: no mother is harmed because of her child, nor any father because of his child, and the like of that is upon the heir) (Al-Baqara: 233), that is: the mother is not compelled to take back her child after giving birth to it, to nurse it with the milk without which, in general, it cannot live; then, after this, the father may take it from her if he wishes; but if that harms her, it is not lawful for her, just as it is not lawful for him to snatch the child from her merely to hurt her. What harms her or straitens her. In the Quran: (Lodge them where you lodge, according to your means, and do not harm them to straiten them; and if they are pregnant, spend on them until they lay down their burden; then, if they nurse for you, give them their wages and consult together in a fair manner; and if you disagree, another will nurse for him) (At-Talaq: 6), that is: Allah the Exalted commands His servants that, when one of them has divorced his wife, he lodge her in a dwelling until her waiting period ends, and not harm her so that she would ransom herself with her wealth or leave his dwelling. Al-idtirar: compelling a person toward what harms him. Constraint by absolute need. In common usage: compelling a person to something he dislikes, and that is of two kinds: the first is constraint by an external cause, like one who is beaten or threatened with death until he flees or is taken hostage: he is thereby compelled; Allah the Exalted said: (As for him who disbelieves, I will grant him enjoyment a little, then I will compel him to the punishment of the Fire, and wretched is the destination) (Al-Baqara: 126), that is, He grants him enjoyment of this world and spreads over him its shade, then drives him to the punishment of the Fire, and wretched is the destination. The second is constraint by an internal cause, like one pressed by hunger until he eats carrion; thus the saying of the Quran: (Say: I do not find in what has been revealed to me anything forbidden to a eater who eats it, except it be carrion, or blood poured forth, or the flesh of swine, for it is impure, or what has been slaughtered in the name of other than Allah; then whoever is compelled, not desiring nor transgressing, your Lord is Forgiving and Merciful) (Al-An'am: 145). As for the saying of the Exalted: (Who answers the distressed one when he calls upon Him, and removes the evil, and makes you successors in the earth? Is there a god with Allah? Little do you reflect) (An-Naml: 62), it is general to all of that. Ad-dirar: the requital of harm; in the noble hadith: (no harm and no requital of harm in Islam), that is, one is not requited for his harm by inflicting harm upon him; thus ad-darar is the initiating act and ad-dirar its requital. Ad-durr: what belongs to ill condition, poverty or bodily hardship; in the Quran: (And when harm touches man, he calls upon Us, on his side, or sitting, or standing; but when We remove his harm from him, he passes on as though he had not called upon Us for harm that touched him; thus is made fair-seeming to the prodigal what they used to do) (Yunus: 12). Ad-dirr: the harm. Ad-darar: straitness; the disability that keeps one back from jihad or the like; in the Quran: (Those of the believers who sit still, other than those who have a disability, are not equal to those who strive in the way of Allah with their wealth and their lives; Allah has preferred those who strive with their wealth and their lives above those who sit still, by a degree; and to each Allah has promised the good reward; and Allah has preferred the strivers above those who sit still by a great reward: degrees from Him, and forgiveness and mercy; and Allah is Forgiving, Merciful) (An-Nisa: 95-96).

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