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'''Mosque of Ubay B. Ka'b''', also known as the Mosque of Bani Judayla (Bani Hudayla) or the Mosque of Al-Baqi', was one of the ancient mosques in the city of [[Medina]]. It was constructed at the location of the Prophet's prayer area but is no longer present today. This mosque was situated inside the [[Baqi' Cemetery]], west of the graves of the [[Mothers of the Believers]] and the [[grave of Aqil]].
"Dahw al-Ard
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 An-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 Kaaba.


According to reports, this mosque was built during the time of [[Umar b. 'Abdulaziz]], the governor of Medina. However, it had been destroyed in the 8th and 9th of hijra. During the Ottoman rule, the mosque was reconstructed, but it was again ruined, and nowadays, there is no trace of it inside the Baqi' Cemetery.
According to some narrations, "Dahw al-Ard" coincides with the 25th of Dhu al-Qa'dah, and performing ablution and fasting on this day is recommended, carrying numerous rewards.
Ontology
"Dahw al-Ard" is a compound word consisting of two terms: "Dahw," meaning to spread or expand.(1)) ***,,,Ibn Manẓūr, Muḥammad b. Mukarram. ''Lisān al-ʿArab'.'vol 14.p251,,, Dehkhodā, ʿAlī Akbar. ''Lughatnāma''.vol 6.p9210,,,
"And 'ard" means the land or earth, in contrast to the sky or heavens.(2)(***,,, Dehkhodā, ʿAlī Akbar. ''Lughatnāma''.vol2.p1571,,,***)
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)


==Location==
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 nimūna''VOL26.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.


This mosque was situated in the west of the graves of the Mothers of the Believers and the [[grave of Aqil]] in [[Baqi']].<ref>Kaʿkī, ''Maʿālim al-Madīna al-munawwara bayn al-ʿimāra wa l-tārīkh'', part. 4, vol. 2, p. 633.</ref>
In the Torah
In ancient sources, the location of the mosque was described as on the right side at the entrance of Baqi'. However, the current meaning of "entrance," constructed during the Saudi era, does not refer to the northern side of the present Baqi'. Instead, it is a reference to a place that was previously situated north, in close proximity to the graves of the Prophet's relatives.<ref>Kaʿkī, ''Maʿālim al-Madīna al-munawwara bayn al-ʿimāra wa l-tārīkh'', part. 4, vol. 2, p. 637.</ref>
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)


==House of Ubay B. Ka'b==
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)


Originally, this mosque was the residence of [[Ubay B. Ka'b]], which later transformed into a mosque. Subsequently, it became part of the Baqi' Cemetery. According to a narration, the Prophet had a preference for praying in this location and offered prayers there multiple times.<ref>Numayrī, ''Tārīkh al-madīna al-munawwara'', vol. 1, p. 64.</ref>
This mosque was located in the neighborhood of Bani Hudayla or Bani Judayla.<ref>Numayrī, ''Tārīkh al-madīna al-munawwara'', vol. 1, p. 64.</ref>And this mosque has been referred to by these names as well.


==Building History==


The name of the mosque is mentioned in ancient historical records of [[Medina]]. However, reports from the 8th and 9th centuries indicate that the mosque had been demolished. Samhudi (d. 911/1505-6) listed the name of this mosque among those whose general location is known, but no trace of it remains. He quotes Matri (741 AH/1340-1), stating that even during his time, the mosque remained in the same condition.<ref>Samhūdī, ''Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 3, p. 211.</ref>
References
According to Samhudi, the Mosque of Ubay B. Ka'b was situated in the west of the [[tombs of Aqil]] and [[the Mothers of the Believers]] (امهات المومنین ). During his time, only one column of the mosque remained, and according to Samhudi, the remaining ruins indicated that this mosque was built during the time of Umar b. Abdulaziz.<ref>Samhūdī, ''Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 3, p. 211.</ref>


===14th/19th Century===


Some historians from later periods have mentioned the existence of this mosque. According to Ibrahim Rafat Pasha in "Miraat al-Haramayn," the mosque was reconstructed during the Ottoman rule. The Ottomans had built a sturdy structure with a mihrab for the mosque.<ref>Rafʿat Pāshā, ''Mirʾāt al-ḥaramayn'', vol. 1, p. 420.</ref>
Ibn Manẓūr, Muḥammad b. Mukarram. ''Lisān al-ʿArab''. Beirut: Dār Ṣādir, 1414 AH
His book is the result of his pilgrimage journeys between the years 1318 to 1325 Hijri/1900-1908.<ref>Rafʿat Pāshā, ''Mirʾāt al-ḥaramayn'', vol. 1, p. 3.</ref>
Yasin Ahmad Khayyari (d. 1380 AH / 1960-1 AD) has also quoted the same expression from the book "Miraat al-Haramayn."<ref>Khiyārī,''Tārīkh maʿālimal-madīna al-munawwara qadīman wa ḥadīthan'', p. 203.</ref>


He, who wrote his book in the year 1380 AH/1960-1, states: "This mosque is still the same building located inside the walls of [[Baqi']], on the right side. Allah knows best.<ref>Khiyārī,''Tārīkh maʿālimal-madīna al-munawwara qadīman wa ḥadīthan'', p. 203.</ref>
. Dehkhodā, ʿAlī Akbar. ''Lughatnāma''. Tehran: Dānishgāh-i Tehrān, 1377 Sh.
Ayyashi, in the late 14th century/19 AD, also witnessed this mosque and reported on it. He explicitly mentions that the Turkish government had constructed a mosque inside Baqi', on the right side, near the northern gate of the western wall. During his time, this mosque was in a state of ruin.<ref>ʿAyyāshī, ''Al-Madīna al-munawwara bayn al-māḍī wa al-ḥāḍir'', p. 169.</ref>
Shahristānī, Muḥammad b. ʿAbd al-Karīm. ''Tafsīr al-Shahristānī, al-musammā mafātīḥ al-asrār wa maṣābīḥ al-abrār''.Edited by Muḥammad ʿAlī Āzarshab, Tehran: 1376 Sh.


==Current status==
Shaʾrānī, Abu l-Ḥasan, Qarīb, Muḥammad. ''Nathr-i ṭūba''. Tehran: Islāmīyya, 1386 Sh.
Today, this mosque no longer exists, and its location is an empty piece of land. It is said that the site of this mosque is now to the east of the canopy area, on the right side for someone entering from the Baqi' gate.<ref>Kaʿkī, ''Maʿālim al-Madīna al-munawwara bayn al-ʿimāra wa l-tārīkh'', part. 4, vol. 2, p. 629-630.</ref>
 
According to Ka'ki, the distance between the location of the Mosque of Ubay and the current Baqi' wall is reported to be sixteen meters. The distance from the mosque to the graves of the Mothers of the Believers is 14.5 meters, and the distance from the mosque to [[the graves of the Ahl al-Bayt]] is 38.5 meters.<ref>Kaʿkī, ''Maʿālim al-Madīna al-munawwara bayn al-ʿimāra wa l-tārīkh'', part. 4, vol. 2, p. 638.</ref>
Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ''Masālik al-ifhām ilā tanqīh sharāyiʿ al-Islām''. 1st edition. Qom: Muʾassisat al-Maʿārif al-Islāmīyya, 1413 AH.
Currently, there is no trace of this mosque. Abdullah b. Muhammad Amin Kurdi, who wrote a commentary on the book "Ma'alim al-Madinah al-Munawwarah" by Khayyari in 1410 AH/1989-90, notes in the footnote that "the Mosque of Ubay B. Ka'b is ruined, and there is no trace of it.<ref>Khiyārī,''Tārīkh maʿālimal-madīna al-munawwara qadīman wa ḥadīthan'', p. 203.</ref>
 
==Notes==
Muʾmin Sabziwārī, Muḥammad Bāqir b. Muḥammad. ''''Dhakhīrat al-maʿād fī sharḥ al-Irshād''. Tehran: Lithography, 1273-1274.
{{Notes}}
 
==References==
Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
{{References}}
 
*ʿAyyāshī, Ibrāhīm .Al-Madīna al-munawwara bayn al-māḍī wa al-ḥāḍir. Medina: al-Maktab al-ʿilmīyya, 1972.
Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir Khusraw, 1372 Sh.
*Kaʿkī, ʿAbd al-ʿAzīz. Maʿālim al-Madīna al-munawwara bayn al-ʿimāra wa l-tārīkh, part 1: al-Maʿālim al-Ṭabīʿīyya, vol. 1: al-Jibāl, Beirut: Muʾallif, 1419AH.
 
*Khiyārī, Sayyid Aḥmad Yāsīn.Tārīkh maʿālimal-madīna al-munawwara qadīman wa ḥadīthan. Riyadh: al-Amāna alʿāmma li-liḥtifāl miʾat ʿām ʿalā tʾsīs al-mamlika al- ʿarabiyya al-suʿūdiyya, 1419 AH/1999.
Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
*Numayrī, Ibn Shabbah. ''Tārīkh al-madīna al-munawwara''. Edited by Fahīm Muḥammad Shaltūt. Tehran: Mashʿar, 1380 sh.
 
*Rafʿat Pāshā, Ibrāhīm . ''Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya''. Beirut: Dār al-Maʿrifa, [n.d].
Ibn Ṭāwūs, ʿAlī b. Mūsā. ''Iqbāl al-aʿmāl''. Edited by Jawād Qayyūmī. Qom: Markaz al-Nashr al-Islāmī, 1415 AH.
*Samhūdī, ʿAlī b. ʿAbd Allāh. Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā. Edited by Muḥammad Muḥyi al-Dīn ʿAbd al-Ḥamīd. Beirut: 1984.
 
{{end}}
Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Amālī''. Qom: Muʾassisat al-Biʿtha, 1417 AH.
 
Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
 
Abū Ḥayyān Andulusī, Muḥammad b. Yusuf. ''Al-Baḥr al-muḥīṭ fī al-tafsīr''. Edited by Ṣidqī Muḥammad Jamīl. Beirut: Dār al-Fikr, 1420 AH.
 
Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''. Edited by Aḥmad Qaṣīr al-ʿĀmilī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
 
Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''. 1st edition. Beirut: Dar al-Kutub al-'Ilmiyya, 1419 AH.
 
Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''.  Qom: Intishārāt-i Daftar-i Tablīghāt-i Islāmī, 1413AH.
 
Marāghī, Aḥmad Muṣtafā. ''Tafsīr al-Marāghī''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
 
 
''Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī''. Edited by Muḥammad Bāqir Abṭaḥī. Qom: 1409 AH.
 
Baghawī, Ḥusayn b. Masʿūd al-. ''Tafsir al-Baghawī''. Edited by Khālid ʿAbd al-Raḥmān. Beirut: Dār al-Maʿrifa, [n.d].
 
Thaʿlabī, Aḥmad b. Muḥammad al-. ''Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH.
 
Samarqandī, Naṣr b. Muḥammad al-. ''Tafsīr al-samarqandī al-musammā baḥr al-ʿulūm''. Beirut: Dar al-Fikr, 1416 AH.
 
Nasfī, ʿAbd Allāh b. Muḥammad. ''Tafsīr al-Qurʾān al-jalīl, al-musammā bi madārik al-tanzīl wa ḥaqāʾiq al-taʾwīl''. Beirut: Dār al-Kutub al-ʿArabī, [n.d].
 
Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Beirut: Dār al-Maʾrifa, 1412 AH.
Baḥrānī, Yūsuf al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira. Edited by Muḥammad Taqī Irawānī and Sayyid ʿAbd al-Razzāq al-Muqarram. Qom: Intishārāt-i Islāmī, 1405 AH.
 
Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr''.Beirut: Dār al-Kutub al-ʿIlmiyya, 1421AH.
 
Mūsawī ʿĀmilī, Muḥammad b. ʿĀlī. ''Madārik al-aḥkām fī sharḥ Sharāʾiʿ al-Islām''.  Qom: Muʾassisat Āl al-Bayt 1410 AH.
 
Kafʿamī, Ibrāhīm b. ʿAlī al-. ''Al-Miṣbāḥ''. Beirut: Aʿlamī, 1403 AH.
 
Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH.

Revision as of 14:57, 2 March 2024

"Dahw al-Ard 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 An-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 Kaaba.

According to some narrations, "Dahw al-Ard" coincides with the 25th of Dhu al-Qa'dah, and performing ablution and fasting on this day is recommended, carrying numerous rewards. Ontology "Dahw al-Ard" is a compound word consisting of two terms: "Dahw," meaning to spread or expand.(1)) ***,,,Ibn Manẓūr, Muḥammad b. Mukarram. Lisān al-ʿArab'.'vol 14.p251,,, Dehkhodā, ʿAlī Akbar. Lughatnāma.vol 6.p9210,,, "And 'ard" means the land or earth, in contrast to the sky or heavens.(2)(***,,, Dehkhodā, ʿAlī Akbar. Lughatnāma.vol2.p1571,,,***) 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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