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Dahw al-Ardh(Arabic: دحو الأرض), The spreading of the earth has the meaning of the expansion of the land, with some interpreting it as the emergence of dry land from under the water, and others understanding it as the positional and translational movement of the earth. In verses 27 to 33 of Surah Al-Nazi'at, the expansion of the earth after the creation of the heavens is mentioned (وَ الْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا). According to some Islamic narrations, the earth has expanded from Mecca or beneath the Ka'ba.

According to some narrations, "Dahw al-Ardh" coincides with the 25th of Dhu al-Qa'da, and performing ablution and fasting on this day is recommended, carrying numerous rewards.

Ontology

"Dahw al-Ardh" is a compound word consisting of two terms: "(دحو)Dahw," meaning to spread or expand. And "(أرض)'Ardh" means the land or earth, in contrast to the sky or heavens. Some have also mentioned that in this combination, "ard" signifies dry land in contrast to the sea and mountains, not referring to the entire globe of the Earth.(3)(Shaʾrānī, Abu l-Ḥasan, Qarīb, Muḥammad. Nathr-i ṭūba.vol1.p17/253,,,***) "Dahw al-Ard" is a term that means the spreading or expansion of the land from beneath the Kaaba.(4)( Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. Masālik al-ifhām ilā tanqīh sharāyiʿ al-Islām..VOL2.P77,,, Muʾmin Sabziwārī, Muḥammad Bāqir b. Muḥammad. ''Dhakhīrat al-maʿād fī sharḥ al-Irshād.VOL 1.P519,,, Mūsawī ʿĀmilī, Muḥammad b. ʿĀlī. Madārik al-aḥkām fī sharḥ Sharāʾiʿ al-Islām.VOL6.P265)

Others have considered it to mean the spread of dry land, in a way that the surface of the earth was initially filled with water during the early creation, gradually flowing into valleys and lowlands until dry lands became apparent.(5)( Shaʾrānī, Abu l-Ḥasan, Qarīb, Muḥammad. Nathr-i ṭūba.vol1.p17,,, Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūnaVOL26.P110/VOL27.P43,,,,***) A contemporary Shia scholar from a city has interpreted the meaning of "Dahw al-Ard" as the positional and translational movement of the earth. He considers the expansion and spreading derived from the term "Dahw" as an erroneous interpretation.(6)***,,,*** Another possible interpretation of "Dahw al-Ard," suggested by some scholars, is the preparation of the earth for life. This involves bringing out the inner waters, allowing the growth of plants, and removing obstacles through the stability of mountains.(7)( Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. Al-Tafsīr al-Kabīr.VOL31.P48,,, Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. Tafsīr al-Qurʾān al-ʿaẓīm..VOL 1.P123) In this possibility, considering the spherical nature of the Earth, the material expansion is rejected.(8)( Nasfī, ʿAbd Allāh b. Muḥammad. Tafsīr al-Qurʾān al-jalīl, al-musammā bi madārik al-tanzīl wa ḥaqāʾiq al-taʾwīl.VOL4.P315,,, Marāghī, Aḥmad Muṣtafā. Tafsīr al-Marāghī.VOL30.P31/32) Some have also understood the expansion of the earth to mean the widening of land areas under the feet of people, rather than referring to the entire globe of the Earth.(9)( Shaʾrānī, Abu l-Ḥasan, Qarīb, Muḥammad. Nathr-i ṭūba.vol1.p253) The day of "Dahw al-Ard" and its actions According to some narrations, "Dahw al-Ard" coincides with the 25th of Dhu al-Qa'dah.(10)( Ibn Ṭāwūs, ʿAlī b. Mūsā. Iqbāl al-aʿmāl.VOL2.P24-38,,,***) Ablution and fasting are among the customs and actions recommended on this day,(11)(***,,,*** and they are considered recommended (mustahabb), carrying numerous rewards.(12)( Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī.v0l4.p149,,, Kafʿamī, Ibrāhīm b. ʿAlī al-. Al-Miṣbāḥ..p514,, Baḥrānī, Yūsuf al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira.vol4.p235), In celestial books "Dahw al-Ard" has been mentioned in celestial books such as the Quran and the Torah.

In the Torah In the Torah, there is a reference to "Dahw al-Ard": "And God said, 'Let the waters under the heaven be gathered together into one place, and let the dry land appear.' And it was so. God called the dry land Earth, and the waters that were gathered together He called Seas. And God saw that it was good. And God said, 'Let the earth sprout vegetation.'"(13)(***,,,***) In the Quran In the Quran, there is a reference to the expansion of the earth (Daha wal-Ard).)14) Ṭabarī, Muḥammad b. Jarīr al-. Jāmiʾ al-bayān fi tafsīr al-Qurʾān. Vol30.p29,,, Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān.vol10.p260,,, Thaʿlabī, Aḥmad b. Muḥammad al-. Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān..vol10.p127)

Verses 27-33 of Surah An-Nazi'at in the Quran mention the expansion of the earth after the creation of the heavens. In verse 30, the expression "wal-arda ba'da dhalika daha" (and the earth after that He spread) is used for explanation.(15)( Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān.vol10.p660,,, Samarqandī, Naṣr b. Muḥammad al-. Tafsīr al-samarqandī al-musammā baḥr al-ʿulūm.vol3.p522,,, Baghawī, Ḥusayn b. Masʿūd al-. Tafsir al-Baghawī..vol4.p444) In verse 6 of Surah Ash-Shams, there is an oath by the earth and its expander, with the expression "wal-arda wama tahaha" (by the earth and its expanse). According to some scholars, the word "طحو" (taha) in its origin is "دحو" (daha), where "دال" (dal) has transformed into "طا" (ta) and carries the meaning of expanding, spreading, or here, extending.(16) Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān'.vol10.p358,,, Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. Al-Tafsīr al-Kabīr.vol31.p192,,, Ibn Manẓūr, Muḥammad b. Mukarram. Lisān al-ʿArab.vol15.p4) The expansion of the earth from beneath the Kaaba: . Some interpreters, relying on verse 96 of Surah Al Imran, where the Kaaba is described as the first house established on earth, argue that the expansion of the earth has originated from beneath the Kaaba. They interpret the verse as a reference to "daha al-ard" (the spreading of the earth).(17) Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. .vol2.p797,,, Abū Ḥayyān Andulusī, Muḥammad b. Yusuf. Al-Baḥr al-muḥīṭ fī al-tafsīr.vol4.p583( In some narrations, it is also mentioned that God created the Kaaba 2000 years before the spreading of the earth.(18) Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfi.vol4.p190,,, Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh.vol2.p241,,, Ṣadūq, Muḥammad b. ʿAlī al-. Al-Amālī.p715) According to numerous narrations, the spreading of the earth (daha al-ard) has originated from Mecca and beneath the house of the Kaaba.(19)( Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. Al-Durr al-manthūr fī tafsīr al-maʾthūr'.vol8.p412,,,***,,, Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār.vol54.p64,,, Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī.vol4.p189,,, Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh.vol2.p241) Umm al-Qura: In verses 92 of Surah Al-An'am and 7 of Surah Ash-Shura, there is an interpretation of "Umm al-Qura" (Mother of Cities) referring to Mecca. Some commentators have suggested that in the beginning, water covered all the land, and only the place of the Kaaba on a dry hill remained. This dryness gradually emerged from around the Kaaba until it expanded to its current size.(20)( Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān.vol4.p201,, Baghawī, Ḥusayn b. Masʿūd al-. Tafsir al-Baghawī.vol1.p115,,, Samarqandī, Naṣr b. Muḥammad al-. Tafsīr al-samarqandī al-musammā baḥr al-ʿulūm.vol1.p486) In a narration from Imam Ali, the same concept is mentioned.(21)( Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī 7.p145,,, Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār.vol54.p88) In a narration from the Prophet Muhammad (peace be upon him), the reason for naming Mecca as Umm al-Qura has been understood to be the spreading of the earth (daha al-ard) from Mecca.(22)( Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān.vol1.p131,,, Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. Al-Durr al-manthūr fī tafsīr al-maʾthūr'.vol3.p29) If the Kaaba is the first part of the earth that emerged from water, it should be the highest point on Earth, but it is not. In response, it is explained that the spreading of the earth (daha al-ard) occurred millions of years ago, and during this time, the Earth has undergone transformations. Mountains have turned into ocean floors, and ocean floors have become mountains.(23)( Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna.vol5.p345)

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