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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.[1] And "(أرض)'Ardh" means the land or earth, in contrast to the sky or heavens.[2] Some have also mentioned that in this combination, "Ardh" signifies dry land in contrast to the sea and mountains, not referring to the entire globe of the Earth.[3] "Dahw al-Ard" is a term that means the spreading or expansion of the land from beneath the Ka'ba.[4]

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] A contemporary Shia scholar from a city has interpreted the meaning of "Dahw al-Ardh" 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-Ardh," 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] In this possibility, considering the spherical nature of the Earth, the material expansion is rejected.[8] Some have also understand 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]

The day of "Dahw al-Ardh" and its practices

According to some narrations, "Dahw al-Ardh" coincides with the 25th of Dhu al-Qa'dah.[10] doing ghusl and fasting are among the customs and practices recommended on this day,[11] and they are considered recommended (mustahabb), carrying numerous rewards.[12]

In the heavenly books

"Dahw al-Ardh" has been mentioned in In the heavenly books such as the Quran and the Torah.

In the Torah

In the Torah, there is a reference to "Dahw al-Ardh": "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 (Dahw al-Ardh دحو الأرض). [14]

Verses 27-33 of Surah Al-Nazi'at in the Quran mention the expansion of the earth after the creation of the heavens. In verse 30, the expression "«والارض بعد ذلک دحاها»" (and the earth after that He spread) is used for explanation.[15] 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 "طحا" (taha) in its origin is "دحو" (daha), where "دال" (dal) has transformed into "طا" (ta) and carries the meaning of expanding, spreading, or in here; extending.[16]

The expansion of the earth from beneath the Ka'ba

. Some interpreters, relying on verse 96 of Sura Al Imran, where the Ka'ba is described as the first house established on earth, argue that the expansion of the earth has originated from beneath the Ka'ba. They interpret the verse as a reference to "dahw al-ardh" (the spreading of the earth).[17] In some narrations, it is also mentioned that God created the Ka'ba 2000 years before the spreading of the earth.[18] According to numerous narrations, the spreading of the earth (dahw al-ardh) has originated from Mecca and beneath the house of the Ka'ba.[19]

Umm al-Qura

In verses 92 of Surah Al-An'am and 7 of Surah Al-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 Ka'ba until it expanded to its current size.[20] In a narration from Imam Ali, the same concept is mentioned.[21] 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 (dahw al-ardh) from Mecca.[22] If the Ka'ba 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 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]

Notes

  1. ↑ Rāghib al-Iṣfahānī, Mufradāt alfāẓ al-Qurʾān, p. 308; Ibn Manẓūr, Lisān al-ʿArab, vol. 14, p. 251; Dehkhodā, Lughatnāma, vol. 6, p. 9210, word, (دحو).
  2. ↑ Rāghib al-Iṣfahānī, Mufradāt alfāẓ al-Qurʾān, p. 73; Dehkhodā, Lughatnāma, vol. 6, p. 1571, word, (أرض); Ṭabībīyān, Farhang-I farzān, p. 507, word, (زمین)
  3. ↑ Shaʾrānī, Nathr-i ṭūba, vol. 1, p. 17, 253; Ḥasanzāda Āmulī, Durūs hayʾat, vol. 1, p. 232.
  4. ↑ Shahīd al-Thānī, Masālik al-ifhām ilā tanqīh sharāyiʿ al-Islām, vol. 2, P. 77, Sabziwārī, Dhakhīrat al-maʿād fī sharḥ al-Irshād, vol. 1, P. 519; Mūsawī ʿĀmilī, Madārik al-aḥkām fī sharḥ Sharāʾiʿ al-Islām, vol. 6, P. 265.
  5. ↑ Shaʾrānī, Nathr-i ṭūba, vol. 1, p. 17; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 26, P. 110; vol. 27, P. 43; Ḥasanī, Zamīn wa āsimān dar qurʾān wa nahj al-balāgha, p. 51-53.
  6. ↑ Shahristānī, Islām wa hayʾat, p. 141-161; Ḥasanī, Zamīn wa āsimān dar qurʾān wa nahj al-balāgha, p. 55.
  7. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 31, P. 48; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿaẓīm, vol. 1, p. 123.
  8. ↑ Nasfī, Tafsīr al-Qurʾān al-jalīl, vol. 4, p. 315; Marāghī, Tafsīr al-Marāghī, vol. 30, p. 31-32.
  9. ↑ Shaʾrānī, Nathr-i ṭūba, vol. 1, p. 253.
  10. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl,vol. 2, p. 24-38; Nawawī, Rawdhat al-ṭālibīn, p. 351.
  11. ↑ Khāwnsārī, Mashāriq al-shumūs, vol. 2, p. 451; Mūsawī Iṣfahānī, Mikyāl al-makārim, vol. 2, p. 35.
  12. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 149; Kafʿamī, Al-Miṣbāḥ, p. 514; Baḥrānī, Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira, vol. 4; p. 235.
  13. ↑ Genesis: 1: 9-11; Hawkes, Persian Bible Dictionary, p. 84.
  14. ↑ Ṭabarī, Jāmiʾ al-bayān fi tafsīr al-Qurʾān, vol. 30, p. 29; Ṭūsī, Al-Tibyān fī tafsīr al-Qurʾān, vol. 10, p. 260; Thaʿlabī, Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān, vol. 10, p. 127.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, vol. 10, p. 660; Samarqandī, Tafsīr al-samarqandī, vol. 3, p. 522; Baghawī, Tafsir al-Baghawī, vol. 4, p. 444.
  16. ↑ Ṭūsī, Al-Tibyān fī tafsīr al-Qurʾān, vol. 10, p. 358; Fakhr al-Rāzī,Al-Tafsīr al-Kabīr, vol. 31, p. 192; Ibn Manẓūr, Lisān al-ʿArab, vol. 15, p. 4; word «طحا».
  17. ↑ Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, vol. 2, p. 797; Abū Ḥayyān Andulusī,Al-Baḥr al-muḥīṭ fī al-tafsīr, vol. 4, p. 583.
  18. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 190; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 241; Ṣadūq, Al-Amālī, p. 715.
  19. ↑ Suyūṭī, Al-Durr al-manthūr fī tafsīr al-maʾthūr, vol. 8, p. 412; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 10, p. 449-451; Majlisī, Biḥār al-anwār, vol. 54, p. 64; Kulaynī, Al-Kāfī, vol. 4, p. 189; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 241.
  20. ↑ Ṭūsī, Al-Tibyān fī tafsīr al-Qurʾān, vol. 4, p. 201; Baghawī, Tafsir al-Baghawī, vol. 1, p. 115; Samarqandī, Tafsīr al-samarqandī al-musammā baḥr al-ʿulūm, vol. 1, p. 486.
  21. ↑ Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī vol. 7, p. 145; Majlisī, Biḥār al-anwār, vol. 54, p. 88.
  22. ↑ Ṭūsī, Al-Tibyān fī tafsīr al-Qurʾān, vol. 1, p. 131; Suyūṭī, Al-Durr al-manthūr fī tafsīr al-maʾthūr, vol. 3, p. 29.
  23. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 5, p. 345.

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