تدّاركوا

i. q. تلاحقوا (S) [i. e.] They attained, reached, overtook, or came up with, one another; as also اِدَّارَكُوا, and ↓ اِدَّرَكُوا; (Sh, TA;) [or] the last of them attained, reached, overtook, or came up with, the first of them. (S Msb, K, TA.) Hence, in the Qur'an, 7:36, (S,) حَتَّى إِذَا ادَّارَكُوا فِيهَا جَمِيعًا [Until, when they have overtaken one another, or have successively arrived, therein, all together]: originally تَدَارَكُوا. (S, K. *) And تدارك الثَّرِيَانَ [The two moistures reached each other; (like اِلْتَقَى الثَّرَيَانِ;) meaning] the moisture of the rain reached the moisture of the earth. (S.)

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. (TA.) You say, تدارك السَّيْرُ [The course, or pace, or journeying, continued uninterruptedly]. (S and TA in article حفد, &c.) And تداركت الأَخْبَارُ The tidings followed one another closely. (TA.)

[Hence, when said of knowledge, meaning, according to Fr, It continued unbroken in its sequence or concatenation.] بَلِ ادَّرَاكَ عِلْمُهُمْ فِى الاخِرَةِ (K, TA,) in the Qur'an, 27:68, (TA,) [virtually] means Nay, they have no knowledge respecting the world to come: (K, TA:) 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 (see 4)]: that I'Ab is related to have read ↓ بَلَىاأَدْرَكَ [&c., i. e. Yea, hath their knowledge reached its end &c.?], as interrogatory, and without tesh-deed: and that, according 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 to be losers; and the truth of that wherewith they have been threatened shall appear to them when their knowledge thereof will not profit them: according to Aboo-Mo'ádh the Grammarian, the readings ↓ بَلْ أَدْرَكَ &c. and بَلِ ادَّارَكَ &c. mean the same; i. e. they shall know in the world to come; like the saying in the Qur'an, 19:39, أَسْمِعْ بِهِمْ وَأَبْصِرْ, &c.: and Es-Suddee says of both these readings that the meaning is, their knowledge shall agree, or be in unison, in the world to come; i. e. they shall know in the world to come that that wherewith they have been threatened is true: or, according to Mujáhid, the meaning of بَلِ ادَّارَكَ عِلْمُهُمْ &c. is said to be, is their knowledge concurrent respecting the world to come? بل being here used in the sense of أَم: (TA:) or it may mean their knowledge hath gone on uninterruptedly until it hath become cut short; from the phrase تدارك بَنُو فُلَانٍ meaning The sons of such a one went on uninterruptedly into destruction. (Bd.)

-A2- تداركهُ: see 4, in two places. It is used in the [primary] sense of أَدْرَكَهُ in the saying in the Qur'an, 68:49, لَوْ لَا أَنْ تَدارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ [Had not favour (meaning mercy, Jel) from his Lord reached him, or overtaken him, he had certainly been cast upon the bare land]. (Jel.)

[Hence, elliptically, He overtook him, or visited him, with good, or with evil.] El-Mutanebbee says,

أَنَ فِى أُمَّةٍ تَدَارَكَهَا اللّٰ

هُ غَرِيبٌ كَصَالِحٍ فِى ثَمُودِ

[I am among a people (may God visit them with favour and save them from their meanness, or visit them with destruction so that I may be safe from them,) a stranger, like Sálih among Thamood]: تداركها اللّٰه is a prayer for the people, meaning اللّٰه ونجّاهم من لومهم ↓ ادركها [i. e. لُوءْمِهِمْ]: or it may be an imprecation against them, i. e. اللّٰه بالاهلاك لِأَنْجُوَ منهم ↓ ادركهم: [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,

تَدَارَكَنِى مِنْ عَثْرَةِ الدَّهْرِ قَاسِمٌ

بِمَا شَاءَ مِنْ مَعْرُوفِهِ المُتَدارِكِ

[Kásim relieved me, or has relieved me, from the slip of fortune with what he pleased of his relieving, or continuous, beneficence]. (TA.) [See also, in the first paragraph of article دق, another example, in a verse of Zuheyr, which is cited in that article and the present in the TA: and see the synonym تَلَافَاهُ. Hence,] تَدَارَكْتُ مَا فَاتَ i. q. استدركتهُ, q. v. (S, Msb, TA.)