تدّاركوا
Root: درك
Form: 6
Full Definition
تدّاركواVI
i. q.
تلاحقوا [i. e.] They attained, reached, overtook, or came up with, one another; as also اِدَّارَكُوا, and
; [or] the last of them attained, reached, overtook, or came up with, the first of them. Hence, in the Kur [vii. 36], حَتَّى إِذَا ٱدَّارَكُوا فِيهَا جَمِيعًا [Until, when they have overtaken one another, or have successively arrived, therein, all together]: originally تَدَارَكُوا. And تدارك الثَّرِيَانَ [The two moistures reached each other; (like اِلْتَقَى الثَّرَيَانِ;) meaning] the moisture of the rain reached the moisture of the earth.
2 And [hence] تدارك signifies [It continued, or was carried on, uninterruptedly; it was closely consecutive in its parts, or portions;] one part, or portion, of it, followed, or was made to follow, another uninterruptedly; said of anything. You say, تدارك السَّيْرُ [The course, or pace, or journeying, continued uninterruptedly]. (S and TA in art. حفد, &c.) And تداركت الأَخْبَارُ The tidings followed one another closely.
3 [Hence, when said of knowledge, meaning, accord. to Fr, It continued unbroken in its sequence or concatenation.] بَلِ ٱدَّرَاكَ عِلْمُهُمْ فِى الآخِرَةِ in the Kur [xxvii. 68], [virtually] means Nay, they have no knowledge respecting the world to come: or, as IJ says, their knowledge is hasty, and slight, and not on a sure footing, &c.: Az says that AA read بَلْ أَدْرَكَ [of which an explanation has been given above ]: that I'Ab is related to have read [&c., i. e. Yea, hath their knowledge reached its end &c.?], as interrogatory, and without tesh-deed: and that, accord. to the reading بل ادّراك Fr says that the proper meaning is, [Nay,] hath their knowledge continued unbroken so as to extend to the knowledge of the world to come, whether it will be or not be? wherefore is added, بَلْ هُمْ فِى شَكٍّ مِنْهَا بَلْ هُمْ مِنْهَا عَمُونَ: he says also that Ubeí read, أَمْ تَدَارَكَ; and that the Arabs substitute بَلْ for أَمْ, and أَمْ for بَلْ, when a passage begins with an interrogation: but this explanation of Fr is not clear; the meaning is [said to be] their knowledge shall be unbroken and concurrent [respecting the world to come] when the resurrection shall have become a manifest event, and they shall have found themselves
def.2 تداركهُ: see 4, in two places. It is used in the [primary] sense of أَدْرَكَهُ in the saying in the Kur [lxviii. 49], لَوْ لَا أَنْ تَدارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِٱلْعَرَآءِ [Had not favour from his Lord reached him, or overtaken him, he had certainly been cast upon the bare land].
2 [Hence, elliptically, He overtook him, or visited him, with good, or with evil.] El-Mutanebbee says,
2 And [hence] تدارك signifies [It continued, or was carried on, uninterruptedly; it was closely consecutive in its parts, or portions;] one part, or portion, of it, followed, or was made to follow, another uninterruptedly; said of anything. You say, تدارك السَّيْرُ [The course, or pace, or journeying, continued uninterruptedly]. (S and TA in art. حفد, &c.) And تداركت الأَخْبَارُ The tidings followed one another closely.
3 [Hence, when said of knowledge, meaning, accord. to Fr, It continued unbroken in its sequence or concatenation.] بَلِ ٱدَّرَاكَ عِلْمُهُمْ فِى الآخِرَةِ in the Kur [xxvii. 68], [virtually] means Nay, they have no knowledge respecting the world to come: or, as IJ says, their knowledge is hasty, and slight, and not on a sure footing, &c.: Az says that AA read بَلْ أَدْرَكَ [of which an explanation has been given above ]: that I'Ab is related to have read [&c., i. e. Yea, hath their knowledge reached its end &c.?], as interrogatory, and without tesh-deed: and that, accord. to the reading بل ادّراك Fr says that the proper meaning is, [Nay,] hath their knowledge continued unbroken so as to extend to the knowledge of the world to come, whether it will be or not be? wherefore is added, بَلْ هُمْ فِى شَكٍّ مِنْهَا بَلْ هُمْ مِنْهَا عَمُونَ: he says also that Ubeí read, أَمْ تَدَارَكَ; and that the Arabs substitute بَلْ for أَمْ, and أَمْ for بَلْ, when a passage begins with an interrogation: but this explanation of Fr is not clear; the meaning is [said to be] their knowledge shall be unbroken and concurrent [respecting the world to come] when the resurrection shall have become a manifest event, and they shall have found themselves
def.2 تداركهُ: see 4, in two places. It is used in the [primary] sense of أَدْرَكَهُ in the saying in the Kur [lxviii. 49], لَوْ لَا أَنْ تَدارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِٱلْعَرَآءِ [Had not favour from his Lord reached him, or overtaken him, he had certainly been cast upon the bare land].
2 [Hence, elliptically, He overtook him, or visited him, with good, or with evil.] El-Mutanebbee says,
[I am among a people a stranger, like Sálih among Thamood]: تداركها اللّٰه is a prayer for the people, meaning اللّٰه ونجّاهم من لومهم [i. e. لُؤْمِهِمْ]: or it may be an imprecation against them, i. e. اللّٰه بالاهلاك لِأَنْجُوَ منهم: [each meaning as explained above:] and IJ says that because of this verse the poet was named المتنبّى. (W p. 35. [The verse there commences with أَنَا; but أَنَ is required by the metre, and is more approved in every case except the case of a pause.]) It is mostly used in relation to aid, or relief, and benefaction: [so that it signifies He aided, or relieved, him; he benefited him; he repaired his, or its, condition; he repaired, amended, corrected, or rectified, it:] whence the saying of a poet,أَنَ فِى أُمَّةٍ تَدَارَكَهَا ٱللّٰ هُ غَرِيبٌ كَصَالِحٍ فِى ثَمُودِ
[Kásim relieved me, or has relieved me, from the slip of fortune with what he pleased of his relieving, or continuous, beneficence]. [See also, in the first paragraph of art. دق, another example, in a verse of Zuheyr, which is cited in that art. and the present in the TA: and see the syn. تَلَافَاهُ. Hence,] تَدَارَكْتُ مَا فَاتَ i. q. استدركتهُ, q. v.تَدَارَكَنِى مِنْ عَثْرَةِ الدَّهْرِ قَاسِمٌ بِمَا شَآءَ مِنْ مَعْرُوفِهِ المُتَدارِكِ
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