Dahw al-Ard: Difference between revisions
No edit summary |
No edit summary |
||
| Line 6: | Line 6: | ||
==Terminology== | ==Terminology== | ||
Dahw al-Ard is a compound Arabic term composed of "dahw," meaning to spread or expand, and "al-ard," signifying land or earth, in contrast to the sky or heavens.<ref>Rāghib al-Iṣfahānī, ''Mufradāt alfāẓ al-Qurʾān'', p. 73; | Dahw al-Ard is a compound Arabic term composed of "dahw," meaning to spread or expand, and "al-ard," signifying land or earth, in contrast to the sky or heavens.<ref>Rāghib al-Iṣfahānī, ''Mufradāt alfāẓ al-Qurʾān'', p. 73; Dihkhudā, ''Lughatnāma'', vol. 6, p. 1571, word, (أرض); Ṭabībīyān, ''Farhang-i farzān'', p. 507, word, (زمین)</ref> Some interpretations specify "ard" as dry land in contrast to water and mountains, rather than the entire globe.<ref>Shaʿrānī, ''Nathr-i ṭūba'', vol. 1, p. 17, 253; Ḥasanzāda Āmulī, ''Durūs hayʾat'', vol. 1, p. 232.</ref> The phrase generally denotes the expansion of the land, specifically originating from beneath the Ka'ba, as described in Islamic narrations.<ref>Shahīd al-Thānī, ''Masālik al-afhām 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.</ref> | ||
Alternatively, some scholars propose that Dahw al-Ard signifies the emergence of dry land from an initially water-covered earth. According to this view, water gradually receded, forming valleys and lowlands, ultimately revealing the earth's surface.<ref> | Alternatively, some scholars propose that Dahw al-Ard signifies the emergence of dry land from an initially water-covered earth. According to this view, water gradually receded, forming valleys and lowlands, ultimately revealing the earth's surface.<ref>Shaʿrānī, ''Nathr-i ṭūba'', vol. 1, p. 17; Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 26, P. 110; vol. 27, P. 43; Ashraf Ḥasanī, ''Zamīn wa āsimān dar Qurʾān wa Nahj al-balāgha'', p. 51-53.</ref> | ||
Contemporary Shia scholar, Shahristani offers an alternative interpretation of "Dahw al-Ard." Unlike traditional views of expansion or spreading, he posits that the term refers to the earth's positional and translational movement. Shahristani considers the notion of physical expansion derived from "dahw" to be a misinterpretation.<ref>Shahristānī, ''Islām wa hayʾat'', p. 141-161; Ḥasanī, ''Zamīn wa āsimān dar | Contemporary Shia scholar, Shahristani offers an alternative interpretation of "Dahw al-Ard." Unlike traditional views of expansion or spreading, he posits that the term refers to the earth's positional and translational movement. Shahristani considers the notion of physical expansion derived from "dahw" to be a misinterpretation.<ref>Shahristānī, ''Islām wa hayʾat'', p. 141-161; Ashraf Ḥasanī, ''Zamīn wa āsimān dar Qurʾān wa nahj al-balāgha'', p. 55.</ref> | ||
A further interpretation of Dahw al-Ard suggests the earth's preparation for life. This process, according to these scholars, entailed the emergence of subterranean waters, enabling plant growth and establishing stable mountain ranges to overcome environmental challenges.<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 31, P. 48; Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 1, p. 123.</ref> | A further interpretation of Dahw al-Ard suggests the earth's preparation for life. This process, according to these scholars, entailed the emergence of subterranean waters, enabling plant growth and establishing stable mountain ranges to overcome environmental challenges.<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 31, P. 48; Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 1, p. 123.</ref> | ||
Given the earth's spherical shape, the concept of material expansion related to Dahw al-Ard is often rejected.<ref> | Given the earth's spherical shape, the concept of material expansion related to Dahw al-Ard is often rejected.<ref>Nasafī, ''Tafsīr al-Qurʾān al-jalīl'', vol. 4, p. 315; Marāghī, ''Tafsīr al-Marāghī'', vol. 30, p. 31-32.</ref> Some scholars instead interpret this term as the enlargement of habitable land areas, as perceived by humans, rather than a global expansion.<ref>Shaʿrānī, ''Nathr-i ṭūba'', vol. 1, p. 253.</ref> | ||
==Day of Dahw al-Ard and Its Practices== | ==Day of Dahw al-Ard and Its Practices== | ||
Some accounts link Dahw al-Ard to the [[25th day of Dhu al-Qa'da]]. Religious practices associated with this date include performing ablution (ghusl) and fasting.<ref> | Some accounts link Dahw al-Ard to the [[25th day of Dhu al-Qa'da]]. Religious practices associated with this date include performing ablution (ghusl) and fasting.<ref>Khwānsārī, ''Mashāriq al-shumūs'', vol. 2, p. 451; Mūsawī Iṣfahānī, ''Mikyāl al-makārim'', vol. 2, p. 35.</ref> These actions are considered highly recommended (mustahabb) and are believed to carry significant spiritual rewards.<ref>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.</ref> | ||
== In the Divine Books == | == In the Divine Books == | ||
| Line 23: | Line 23: | ||
===In the Torah=== | ===In the Torah=== | ||
In the Torah, there is a reference to Dahw al-Ard: '<sup>9</sup> And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. <sup>10</sup> God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good. <sup>11</sup> Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so.'<ref>Genesis: 1: 9-11 | In the Torah, there is a reference to Dahw al-Ard: '<sup>9</sup> And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. <sup>10</sup> God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good. <sup>11</sup> Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so.'<ref>Genesis: 1: 9-11</ref> | ||
===In the Quran=== | ===In the Quran=== | ||
In the Quran, there is a reference to the expansion of the earth (Dahw al-Ard دحو الأرض). <ref>Ṭabarī, '' | In the Quran, there is a reference to the expansion of the earth (Dahw al-Ard دحو الأرض). <ref>Ṭabarī, ''Jāmiʿ 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.</ref> | ||
The Quranic verses 27-33 in Sura al-Nazi'at (79) describe the expansion of the earth following the creation of the heavens. Verse 30 specifically employs the phrase "{{Ia|والارض بعد ذلک دحاها | The Quranic verses 27-33 in Sura al-Nazi'at (79) describe the expansion of the earth following the creation of the heavens. Verse 30 specifically employs the phrase "{{Ia|والارض بعد ذلک دحاها | ||
}}" (and thereafter He spread the earth) to illustrate this concept.<ref>Ṭabrisī, ''Majmaʿ al-bayān fī tafsīr al-Qurʾān'', vol. 10, p. 660; Samarqandī, ''Tafsīr al- | }}" (and thereafter He spread the earth) to illustrate this concept.<ref>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.</ref> | ||
Surah Al-Shams (91), verse 6, includes an oath by "the earth and its expander," using the phrase "{{Ia|وَالْأَرْضِ وَمَا طَحَاهَا | Surah Al-Shams (91), verse 6, includes an oath by "the earth and its expander," using the phrase "{{Ia|وَالْأَرْضِ وَمَا طَحَاهَا}}." Some scholars propose that the root of "taha" is "daha," with a linguistic transformation from "dal" to "ta." They interpret "taha" in this context as meaning "expanding," "spreading," or "extending."<ref>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».</ref> | ||
}}." Some scholars propose that the root of "taha" is "daha," with a linguistic transformation from "dal" to "ta." They interpret "taha" in this context as meaning "expanding," "spreading," or "extending."<ref>Ṭūsī, '' | |||
==Expansion of the Earth from Beneath the Ka'ba== | ==Expansion of the Earth from Beneath the Ka'ba== | ||
| Line 37: | Line 36: | ||
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-Ard.<ref>Ṭabrisī, ''Majmaʿ al-bayān fī tafsīr al-Qurʾān'', vol. 2, p. 797; Abū Ḥayyān | 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-Ard.<ref>Ṭabrisī, ''Majmaʿ al-bayān fī tafsīr al-Qurʾān'', vol. 2, p. 797; Abū Ḥayyān al-Andalusī,''al-Baḥr al-muḥīṭ fī l-tafsīr'', vol. 4, p. 583.</ref> | ||
Some narrations posit that the Ka'ba's creation predates the earth's expansion by 2000 years.<ref> Kulaynī, ''Al-Kāfī'', vol. 4, p. 190; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 241; Ṣadūq, ''Al-Amālī'', p. 715.</ref> A prevailing perspective suggests that the "Dahw al-Ard," or the earth's expansion, originated from Mecca, specifically beneath the Ka'ba.<ref>Suyūṭī, '' | Some narrations posit that the Ka'ba's creation predates the earth's expansion by 2000 years.<ref> Kulaynī, ''Al-Kāfī'', vol. 4, p. 190; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 241; Ṣadūq, ''Al-Amālī'', p. 715.</ref> A prevailing perspective suggests that the "Dahw al-Ard," or the earth's expansion, originated from Mecca, specifically beneath the Ka'ba.<ref>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.</ref> | ||
===Umm al-Qura=== | ===Umm al-Qura=== | ||
Quranic verses 92 of Sura al-An'am (6) and 7 of Surah Al-Shura (42) refer to [[Mecca]] as "Umm al-Qura" (Mother of Cities). Some interpretations suggest that in the beginning, Mecca stood as a solitary dry land amidst a water-covered world. This dry expanse gradually expanded, forming the land as we know it today.<ref>Ṭūsī, ''Al-Tibyān fī tafsīr al-Qurʾān'', vol. 4, p. 201; | Quranic verses 92 of Sura al-An'am (6) and 7 of Surah Al-Shura (42) refer to [[Mecca]] as "Umm al-Qura" (Mother of Cities). Some interpretations suggest that in the beginning, Mecca stood as a solitary dry land amidst a water-covered world. This dry expanse gradually expanded, forming the land as we know it today.<ref>Ṭūsī, ''Al-Tibyān fī tafsīr al-Qurʾān'', vol. 4, p. 201; Baghāwī, ''Tafsir al-Baghāwī'', vol. 1, p. 115; Samarqandī, ''Tafsīr al-Samarqandī al-musammā baḥr al-ʿulūm'', vol. 1, p. 486.</ref> In a narration from Imam Ali, the same concept is mentioned.<ref>''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.</ref> | ||
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 ( | 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-Ard) from Mecca.<ref>Ṭūsī, ''al-Tibyān fī tafsīr al-Qurʾān'', vol. 1, p. 131; Suyūṭī, ''al-Durr al-manthūr fī tafsīr al-maʾthūr'', vol. 3, p. 29.</ref> | ||
A potential contradiction arises from the notion of the Ka'ba as the initial point of land emergence, suggesting it should be the highest point on Earth. To reconcile this, some explain that the Earth's dramatic transformation over millions of years, including the conversion of mountains into ocean floors and vice versa, has altered the planet's topography.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 5, p. 345.</ref> | A potential contradiction arises from the notion of the Ka'ba as the initial point of land emergence, suggesting it should be the highest point on Earth. To reconcile this, some explain that the Earth's dramatic transformation over millions of years, including the conversion of mountains into ocean floors and vice versa, has altered the planet's topography.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 5, p. 345.</ref> | ||
| Line 51: | Line 50: | ||
==References== | ==References== | ||
{{References}} | {{References}} | ||
*Abū Ḥayyān | *Abū Ḥayyān al-Andalusī, Muḥammad b. Yusuf al-. ''Al-Baḥr al-muḥīṭ fī l-tafsīr''. Edited by Ṣidqī Muḥammad Jamīl. Beirut: Dār al-Fikr, 1420 AH. | ||
*''Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī''. Edited by Muḥammad Bāqir Abṭaḥī. Qom: 1409 AH. | *''Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī''. Edited by Muḥammad Bāqir Abṭaḥī. Qom: 1409 AH. | ||
* | *Baghāwī, Ḥusayn b. Masʿūd al-. ''Tafsir al-Baghāwī''. Edited by Khālid ʿAbd al-Raḥmān. Beirut: Dār al-Maʿrifa, [n.d]. | ||
*Baḥrānī, Yūsuf al-. ''Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira''. Edited by Muḥammad Taqī | *Baḥrānī, Yūsuf al-. ''Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira''. Edited by Muḥammad Taqī Īrawānī and Sayyid ʿAbd al-Razzāq al-Muqarram. Qom: Intishārāt-i Islāmī, 1405 AH. | ||
* | *Dihkhudā, ʿAlī Akbar. ''Lughatnāma''. Tehran: Dānishgāh-i Tehrān, 1377 Sh. | ||
*Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''. Qom: Intishārāt-i Daftar-i Tablīghāt-i Islāmī, | *Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''. Qom: Intishārāt-i Daftar-i Tablīghāt-i Islāmī, 1413 AH. | ||
*Ḥasanī, | * Ashraf Ḥasanī, Amīr ʿAlī. ''Zamīn wa āsimān dar Qurʾān wa nahj al-balāgha''. Tehran: Amīrī, 1380 Sh. | ||
*Ḥasanzāda Āmulī, Ḥasan. ''Durūs hayʾat wa dīgar rishtihā-yi | *Ḥasanzāda Āmulī, Ḥasan. ''Durūs hayʾat wa dīgar rishtihā-yi rīyāḍī''. Qom: Daftar-i Tablīghāt-i Islāmī, 1375 Sh. | ||
*Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Qom: Muʾassisat Āl al-Bayt, 1414 AH. | *Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Qom: Muʾassisat Āl al-Bayt, 1414 AH. | ||
*Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''. 1st edition. Beirut: | *Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''. 1st edition. Beirut: Dār al-Kutub al-ʿIlmīyya, 1419 AH. | ||
*Ibn Manẓūr, Muḥammad b. Mukarram. ''Lisān al-ʿArab''. Beirut: Dār Ṣādir, 1414 AH | *Ibn Manẓūr, Muḥammad b. Mukarram. ''Lisān al-ʿArab''. Beirut: Dār Ṣādir, 1414 AH | ||
*Ibn Ṭāwūs, ʿAlī b. Mūsā. ''Iqbāl al-aʿmāl''. Edited by Jawād Qayyūmī. Qom: Markaz al-Nashr al-Islāmī, 1415 AH. | *Ibn Ṭāwūs, ʿAlī b. Mūsā. ''Iqbāl al-aʿmāl''. Edited by Jawād Qayyūmī. Qom: Markaz al-Nashr al-Islāmī, 1415 AH. | ||
*Kafʿamī, Ibrāhīm b. ʿAlī al-. ''Al-Miṣbāḥ''. Beirut: Aʿlamī, 1403 AH. | *Kafʿamī, Ibrāhīm b. ʿAlī al-. ''Al-Miṣbāḥ''. Beirut: Aʿlamī, 1403 AH. | ||
* | *Khwānsārī, Ḥusayn b. Jamāl al-Dīn al-. ''Mashāriq al-shumūs''. Qom: Muʾassisat Āl al-Bayt, [n.d]. | ||
*Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | *Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | ||
*Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH. | *Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH. | ||
*Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al- | *Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmīyya, 1374 Sh. | ||
*Muʾmin Sabziwārī, Muḥammad Bāqir b. Muḥammad. ''Dhakhīrat al-maʿād fī sharḥ al-Irshād''. Tehran: Lithography, 1273-1274. | *Muʾmin al-Sabziwārī, Muḥammad Bāqir b. Muḥammad al-. ''Dhakhīrat al-maʿād fī sharḥ al-Irshād''. Tehran: Lithography, 1273-1274 Sh. | ||
*Marāghī, Aḥmad Muṣtafā. ''Tafsīr al-Marāghī''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d]. | *Marāghī, Aḥmad Muṣtafā al-. ''Tafsīr al-Marāghī''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d]. | ||
*Mūsawī ʿĀmilī, Muḥammad b. | *Mūsawī al-ʿĀmilī, Muḥammad b. ʿAlī al-. ''Madārik al-aḥkām fī sharḥ Sharāʾiʿ al-Islām''. Qom: Muʾassisat Āl al-Bayt 1410 AH. | ||
*Mūsawī Iṣfahānī, Muḥammad Taqī al-. ''Mikyāl al-makārim''. Edited by Sayyid ʿAlī ʿĀshūr. Beirut: Aʿlamī, 1421 AH. | *Mūsawī al-Iṣfahānī, Muḥammad Taqī al-. ''Mikyāl al-makārim''. Edited by Sayyid ʿAlī ʿĀshūr. Beirut: Aʿlamī, 1421 AH. | ||
* | *Nasafī, 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]. | ||
*Nawawī, Yaḥya b. Sharaf al-. ''Rawdhat al-ṭālibīn''. Beirut: Dār al-Kutub al- | *Nawawī, Yaḥya b. Sharaf al-. ''Rawdhat al-ṭālibīn''. Beirut: Dār al-Kutub al-ʿIlmīyya, [n.d]. | ||
*Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad al-. ''Mufradāt alfāẓ al-Qurʾān''. Damascus: Dār al-Qalam, 1412 AH. | *Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad al-. ''Mufradāt alfāẓ al-Qurʾān''. Damascus: Dār al-Qalam, 1412 AH. | ||
*Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH. | *Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH. | ||
*Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Amālī''. Qom: Muʾassisat al-Biʿtha, 1417 AH. | *Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Amālī''. Qom: Muʾassisat al-Biʿtha, 1417 AH. | ||
*Samarqandī, Naṣr b. Muḥammad al-. ''Tafsīr al- | *Samarqandī, Naṣr b. Muḥammad al-. ''Tafsīr al-Samarqandī al-musammā baḥr al-ʿulūm''. Beirut: Dār al-Fikr, 1416 AH. | ||
* | *Shaʿrānī, Abu l-Ḥasan, Muḥammad. ''Nathr-i ṭūba''. Tehran: Islāmīyya, 1386 Sh. | ||
*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. | *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. | ||
*Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ''Masālik al- | *Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī al-. ''Masālik al-afhām ilā tanqīh sharāyiʿ al-Islām''. 1st edition. Qom: Muʾassisat al-Maʿārif al-Islāmīyya, 1413 AH. | ||
*Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr''.Beirut: Dār al-Kutub al-ʿIlmiyya, 1421AH. | *Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1421AH. | ||
*Ṭabarī, Muḥammad b. Jarīr al-. '' | *Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʿ al-bayān fi tafsīr al-Qurʾān''. Beirut: Dār al-Maʿrifa, 1412 AH. | ||
*Ṭabībīyān, | *Ṭabībīyān, Sayyid Ḥamīd. ''Farhang-i farzān''. Tehran: Farzān, 1378 Sh. | ||
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir | *Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir Khusruw, 1372 Sh. | ||
*Thaʿlabī, Aḥmad b. Muḥammad al-. ''Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH. | *Thaʿlabī, Aḥmad b. Muḥammad al-. ''Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 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]. | *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]. | ||
Revision as of 19:33, 4 August 2024
Daḥw al-Arḍ (Arabic: دحو الأرض), means the expansion or spreading out of the earth. Interpretations vary, with some suggesting the emergence of land from water and others proposing the earth's physical movement.
Surah An-Nazi'at (79), verses 27-33, reference the earth's expansion following the creation of the heavens (وَ الْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا). Some Islamic narrations pinpoint the starting point of this expansion to Mecca or specifically beneath the Ka'ba.
Some narrations associate Dahw al-Ard with the 25th of Dhu l-Qa'da, a day recommended for ablution and fasting due to its reported spiritual rewards.
Terminology
Dahw al-Ard is a compound Arabic term composed of "dahw," meaning to spread or expand, and "al-ard," signifying land or earth, in contrast to the sky or heavens.[1] Some interpretations specify "ard" as dry land in contrast to water and mountains, rather than the entire globe.[2] The phrase generally denotes the expansion of the land, specifically originating from beneath the Ka'ba, as described in Islamic narrations.[3]
Alternatively, some scholars propose that Dahw al-Ard signifies the emergence of dry land from an initially water-covered earth. According to this view, water gradually receded, forming valleys and lowlands, ultimately revealing the earth's surface.[4]
Contemporary Shia scholar, Shahristani offers an alternative interpretation of "Dahw al-Ard." Unlike traditional views of expansion or spreading, he posits that the term refers to the earth's positional and translational movement. Shahristani considers the notion of physical expansion derived from "dahw" to be a misinterpretation.[5]
A further interpretation of Dahw al-Ard suggests the earth's preparation for life. This process, according to these scholars, entailed the emergence of subterranean waters, enabling plant growth and establishing stable mountain ranges to overcome environmental challenges.[6]
Given the earth's spherical shape, the concept of material expansion related to Dahw al-Ard is often rejected.[7] Some scholars instead interpret this term as the enlargement of habitable land areas, as perceived by humans, rather than a global expansion.[8]
Day of Dahw al-Ard and Its Practices
Some accounts link Dahw al-Ard to the 25th day of Dhu al-Qa'da. Religious practices associated with this date include performing ablution (ghusl) and fasting.[9] These actions are considered highly recommended (mustahabb) and are believed to carry significant spiritual rewards.[10]
In the Divine Books
Dahw al-Ard is mentioned in In the divine books such as the Quran and the Torah.
In the Torah
In the Torah, there is a reference to Dahw al-Ard: '9 And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. 10 God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good. 11 Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so.'[11]
In the Quran
In the Quran, there is a reference to the expansion of the earth (Dahw al-Ard دحو الأرض). [12]
The Quranic verses 27-33 in Sura al-Nazi'at (79) describe the expansion of the earth following the creation of the heavens. Verse 30 specifically employs the phrase "والارض بعد ذلک دحاها " (and thereafter He spread the earth) to illustrate this concept.[13]
Surah Al-Shams (91), verse 6, includes an oath by "the earth and its expander," using the phrase "وَالْأَرْضِ وَمَا طَحَاهَا." Some scholars propose that the root of "taha" is "daha," with a linguistic transformation from "dal" to "ta." They interpret "taha" in this context as meaning "expanding," "spreading," or "extending."[14]
Expansion of the Earth from Beneath the Ka'ba
Certain interpretations, referencing Quranic verse 96 of Sura Al Imran (3) which describes the Ka'ba as the first house built on Earth, propose that the earth's expansion originated beneath the Ka'ba. These scholars equate this notion with the concept of "Dahw al-Ard."
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-Ard.[15]
Some narrations posit that the Ka'ba's creation predates the earth's expansion by 2000 years.[16] A prevailing perspective suggests that the "Dahw al-Ard," or the earth's expansion, originated from Mecca, specifically beneath the Ka'ba.[17]
Umm al-Qura
Quranic verses 92 of Sura al-An'am (6) and 7 of Surah Al-Shura (42) refer to Mecca as "Umm al-Qura" (Mother of Cities). Some interpretations suggest that in the beginning, Mecca stood as a solitary dry land amidst a water-covered world. This dry expanse gradually expanded, forming the land as we know it today.[18] In a narration from Imam Ali, the same concept is mentioned.[19] 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-Ard) from Mecca.[20]
A potential contradiction arises from the notion of the Ka'ba as the initial point of land emergence, suggesting it should be the highest point on Earth. To reconcile this, some explain that the Earth's dramatic transformation over millions of years, including the conversion of mountains into ocean floors and vice versa, has altered the planet's topography.[21]
Notes
- ↑ Rāghib al-Iṣfahānī, Mufradāt alfāẓ al-Qurʾān, p. 73; Dihkhudā, Lughatnāma, vol. 6, p. 1571, word, (أرض); Ṭabībīyān, Farhang-i farzān, p. 507, word, (زمین)
- ↑ Shaʿrānī, Nathr-i ṭūba, vol. 1, p. 17, 253; Ḥasanzāda Āmulī, Durūs hayʾat, vol. 1, p. 232.
- ↑ Shahīd al-Thānī, Masālik al-afhām 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.
- ↑ Shaʿrānī, Nathr-i ṭūba, vol. 1, p. 17; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 26, P. 110; vol. 27, P. 43; Ashraf Ḥasanī, Zamīn wa āsimān dar Qurʾān wa Nahj al-balāgha, p. 51-53.
- ↑ Shahristānī, Islām wa hayʾat, p. 141-161; Ashraf Ḥasanī, Zamīn wa āsimān dar Qurʾān wa nahj al-balāgha, p. 55.
- ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 31, P. 48; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿaẓīm, vol. 1, p. 123.
- ↑ Nasafī, Tafsīr al-Qurʾān al-jalīl, vol. 4, p. 315; Marāghī, Tafsīr al-Marāghī, vol. 30, p. 31-32.
- ↑ Shaʿrānī, Nathr-i ṭūba, vol. 1, p. 253.
- ↑ Khwānsārī, Mashāriq al-shumūs, vol. 2, p. 451; Mūsawī Iṣfahānī, Mikyāl al-makārim, vol. 2, p. 35.
- ↑ 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.
- ↑ Genesis: 1: 9-11
- ↑ Ṭabarī, Jāmiʿ 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.
- ↑ 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.
- ↑ 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».
- ↑ Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, vol. 2, p. 797; Abū Ḥayyān al-Andalusī,al-Baḥr al-muḥīṭ fī l-tafsīr, vol. 4, p. 583.
- ↑ Kulaynī, Al-Kāfī, vol. 4, p. 190; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 241; Ṣadūq, Al-Amālī, p. 715.
- ↑ 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.
- ↑ Ṭūsī, Al-Tibyān fī tafsīr al-Qurʾān, vol. 4, p. 201; Baghāwī, Tafsir al-Baghāwī, vol. 1, p. 115; Samarqandī, Tafsīr al-Samarqandī al-musammā baḥr al-ʿulūm, vol. 1, p. 486.
- ↑ 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.
- ↑ Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, vol. 1, p. 131; Suyūṭī, al-Durr al-manthūr fī tafsīr al-maʾthūr, vol. 3, p. 29.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 5, p. 345.
References
- Abū Ḥayyān al-Andalusī, Muḥammad b. Yusuf al-. Al-Baḥr al-muḥīṭ fī l-tafsīr. Edited by Ṣidqī Muḥammad Jamīl. Beirut: Dār al-Fikr, 1420 AH.
- Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī. Edited by Muḥammad Bāqir Abṭaḥī. Qom: 1409 AH.
- Baghāwī, Ḥusayn b. Masʿūd al-. Tafsir al-Baghāwī. Edited by Khālid ʿAbd al-Raḥmān. Beirut: Dār al-Maʿrifa, [n.d].
- Baḥrānī, Yūsuf al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira. Edited by Muḥammad Taqī Īrawānī and Sayyid ʿAbd al-Razzāq al-Muqarram. Qom: Intishārāt-i Islāmī, 1405 AH.
- Dihkhudā, ʿAlī Akbar. Lughatnāma. Tehran: Dānishgāh-i Tehrān, 1377 Sh.
- Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. Al-Tafsīr al-Kabīr. Qom: Intishārāt-i Daftar-i Tablīghāt-i Islāmī, 1413 AH.
- Ashraf Ḥasanī, Amīr ʿAlī. Zamīn wa āsimān dar Qurʾān wa nahj al-balāgha. Tehran: Amīrī, 1380 Sh.
- Ḥasanzāda Āmulī, Ḥasan. Durūs hayʾat wa dīgar rishtihā-yi rīyāḍī. Qom: Daftar-i Tablīghāt-i Islāmī, 1375 Sh.
- Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom: Muʾassisat Āl al-Bayt, 1414 AH.
- Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. Tafsīr al-Qurʾān al-ʿaẓīm. 1st edition. Beirut: Dār al-Kutub al-ʿIlmīyya, 1419 AH.
- Ibn Manẓūr, Muḥammad b. Mukarram. Lisān al-ʿArab. Beirut: Dār Ṣādir, 1414 AH
- Ibn Ṭāwūs, ʿAlī b. Mūsā. Iqbāl al-aʿmāl. Edited by Jawād Qayyūmī. Qom: Markaz al-Nashr al-Islāmī, 1415 AH.
- Kafʿamī, Ibrāhīm b. ʿAlī al-. Al-Miṣbāḥ. Beirut: Aʿlamī, 1403 AH.
- Khwānsārī, Ḥusayn b. Jamāl al-Dīn al-. Mashāriq al-shumūs. Qom: Muʾassisat Āl al-Bayt, [n.d].
- Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
- Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmīyya, 1374 Sh.
- Muʾmin al-Sabziwārī, Muḥammad Bāqir b. Muḥammad al-. Dhakhīrat al-maʿād fī sharḥ al-Irshād. Tehran: Lithography, 1273-1274 Sh.
- Marāghī, Aḥmad Muṣtafā al-. Tafsīr al-Marāghī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
- Mūsawī al-ʿĀmilī, Muḥammad b. ʿAlī al-. Madārik al-aḥkām fī sharḥ Sharāʾiʿ al-Islām. Qom: Muʾassisat Āl al-Bayt 1410 AH.
- Mūsawī al-Iṣfahānī, Muḥammad Taqī al-. Mikyāl al-makārim. Edited by Sayyid ʿAlī ʿĀshūr. Beirut: Aʿlamī, 1421 AH.
- Nasafī, 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].
- Nawawī, Yaḥya b. Sharaf al-. Rawdhat al-ṭālibīn. Beirut: Dār al-Kutub al-ʿIlmīyya, [n.d].
- Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad al-. Mufradāt alfāẓ al-Qurʾān. Damascus: Dār al-Qalam, 1412 AH.
- Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH.
- Ṣadūq, Muḥammad b. ʿAlī al-. Al-Amālī. Qom: Muʾassisat al-Biʿtha, 1417 AH.
- Samarqandī, Naṣr b. Muḥammad al-. Tafsīr al-Samarqandī al-musammā baḥr al-ʿulūm. Beirut: Dār al-Fikr, 1416 AH.
- Shaʿrānī, Abu l-Ḥasan, Muḥammad. Nathr-i ṭūba. Tehran: Islāmīyya, 1386 Sh.
- 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.
- Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī al-. Masālik al-afhām ilā tanqīh sharāyiʿ al-Islām. 1st edition. Qom: Muʾassisat al-Maʿārif al-Islāmīyya, 1413 AH.
- Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. Al-Durr al-manthūr fī tafsīr al-maʾthūr. Beirut: Dār al-Kutub al-ʿIlmiyya, 1421AH.
- Ṭabarī, Muḥammad b. Jarīr al-. Jāmiʿ al-bayān fi tafsīr al-Qurʾān. Beirut: Dār al-Maʿrifa, 1412 AH.
- Ṭabībīyān, Sayyid Ḥamīd. Farhang-i farzān. Tehran: Farzān, 1378 Sh.
- Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir Khusruw, 1372 Sh.
- Thaʿlabī, Aḥmad b. Muḥammad al-. Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 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].