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.”