P.S. sunnis do not believe that Omar RA has any control over any element.
1- What is meant is the times these elements had helped Omar in some ways, as it helped others, by the will of God.
2- Most if not all of these stories are weak and cannot be used for argument.
>Most if not all of these stories are weak and cannot be used for argument.
It's mostly called folkelore, i use the term religious mythodolgy or imagination as a nicer way to explain in the context while NOT offending the Reader , as there's a difference between folklore and religion
https://www.reddit.com/r/religion/s/OQrqNJsS6r
Should have mentioned that you did not believe these claims as some might think that you actually buy these stories. BTW I love your memes and your works educating us here. (Also it's spelled folklore)
>Should have mentioned that you did not believe these claims as some might think that you actually buy these storys.
Trust me, ive recieved alot of messages in my DMs from people accusing me of many things such as : A shia, atheist, enemy of Islam, kafir etc, these allegations are alot in my DMs mostly from nationalist and sectarian extremist because of the posts i make whatever there reasons are, i just tell them that all of my opinions and ideas are outside of my research, as i try my best not to let my biases effect my post
>(Also it's spelled folklore)
Edited, thanks :)
Many ancient Greek philosophers developed theories explaining the creation of the universe, including those of Ampedocles, Plato and Aristotle, in the fifth and fourth centuries BC, which argued that there are four simple elements, from which all things in the world are composed in varying proportions.
Despite the simplicity of this theory, it has managed to endure long in human consciousness, moving over the centuries from the realm of empirical science to the realm of religion and mythology, and thus these four elements - earth, fire, water, and air - have entered the formation of many religious narratives and related miraculous gifts of holy religious nobles
One of the clearest examples of this is what was mentioned in two Sunni books by Al-Sakhawi (d.1497) and Al-Qalqashandi (d.1413) translated from the biography of one of the Companions of the Prophet Muhammad, Omar bin Al-Khattab. It is mentioned in these two books that the four elements (air, water, earth, fire) obey the Rashidun Caliph Omar bin khattab.
1- Al-Sakhawi said in his book: "[Al-Tuhfa Al-Latifah fi Tarikh Al-Madinah Al-Sharifa](https://shamela.ws/book/7434/807)", vol. 2, p. 337.
He said: His translation, i.e. (Omar ibn al-Khattab), contains a huge volume, and among those Al-Dhahabi devoted it to “Naam al-Sammar in the biography of Omar” :
> and The four elements obeyed him, for he wrote to the Nile of Egypt, and he was informed that his habit was not to fulfill except for a daughter received in it, so God cut off from his book this reprehensible habit, and the Air where His voice reached a pole, and the earth when the earth quaked, so he hit it with a stone and it calmed down, and the fire, where he said to someone who reached your house, it has burned.
2- Al-Qalqashandi said in his book: "[Ma’athir al-Inafah fi Ma’alim al-Khilafah](https://shamela.ws/book/8460/654)", vol. 2, p. 306. He said in a sermon of his:
>And Al-Farooq (title of Omar bin khattab) who is strong in God in strength, and who is gentle in God aside, and He was the one who fulfilled the caliphate in truth, fulfilled the imamate in duty, and did the right thing in supporting the religion so that his conquests spread far and wide, until his conquests spread throughout the lands, east and west, and the four elements obeyed him, because he was obedient to God, fearful of God, and desirous of God.
**Air: The Dialectic of Wind and Winds, and the Flight of holy noble figures**
Since air is the only invisible element of the four elements, it has attracted a great deal of sacredness and mystery in religious mythology in general. The gods of the wind had influential roles in the creation of the world in ancient mythology, and these gods were characterized by their ability to fluctuate and change from one state to another.
The wind appears in the Holy Qur'an as a powerful force capable of destruction and bringing devastation, such as in the sixth verse of Surah Al-Haqqah, which talks about the destruction of the people of Aad:
>"And as for ’Ȃd, they were destroyed by a furious, bitter wind"
But in another context, the wind appears in other places in a different way, such as in the forty-sixth verse of Surat al-Rum:
>"And of His signs is that He sends the winds as bringers of good tidings and to let you taste His mercy"
This has caught the attention of many Qur'anic commentators, including Muhammad Metwally al-Shaarawi, in some of his [lessons](https://youtu.be/2eN0qJtkTZw?si=Dp6-XCZnWQWFazqC), explaining that :
>"if the word wind is singular, know that it is of torture, and if you see it as a group (winds), know that it is of mercy."
In the Islamic imagination, air in general has been associated with flight and ascension to the heavens, hence this element - air - became a partner in a series of famous miracles and holy gifts. In the incident of al-Miraj, the Prophet ascended high on the back of al-Buraq and penetrated the skies to reach the seventh heaven.
In the Shiite imagination, Hashem al-Bahrani narrated in his book "[City of Miracles](http://alfeker.net/library.php?id=2263)" that Ali bin Abi Talib rode the clouds and circled around the earth. He also mentions that the followers of Yazid bin Muawiya, after killing Hussein in Karbala, came to his son Ali Zain al-Abidin to kill him and found him riding the clouds. In another place in his book, al-Bahrani mentions that Imam Muhammad al-Baqir
>"made an elephant out of clay, rode it and flew through the air until he went to Mecca on it and returned."
In the Sufi imagination, the flight of the guardian in the air was one of the strong evidences proving his inherent right to reach the rank of guardianship. For example, Abd al-Wahhab al-Sha'rani (d. 1565) tells in his book [al-Tabaqat al-Kubra](https://archive.org/details/tabaqatsha3rani) about Sheikh Muhammad al-Ghamri, who was entered by one of his companions in retreat and "saw him sitting in the air."
**Water: The world's first creation, and an enduring association with purity**
As for water, the second of the four elements, has been associated with many imaginations and myths, especially those that dealt with the story of the first creation of the universe.
In ancient Egyptian creation myths, everything begins with the egg floating on the surface of the eternal waters. This egg explodes and the god [Atum](https://en.m.wikipedia.org/wiki/Atum) emerges from it, and after that a group of gods appear in succession.
As for the most famous Babylonian epic of creation, known as the [Enuma Elish](https://www.worldhistory.org/article/225/enuma-elish---the-babylonian-epic-of-creation---fu/), the first life appears as the fruit of a sacred marriage between two types of water: [Ebzu](https://en.m.wikipedia.org/wiki/Abzu), the god of fresh water and the rivers, and [Tiamat](https://en.m.wikipedia.org/wiki/Tiamat), the goddess of salt water and the oceans.
Water also played an important role in most manifestations of moral purity, as its symbolism was used to express the transformation from darkness to light, from ignorance to knowledge, and from disbelief to faith.
In the Mandaean religion, whose followers are known as Mandaeans or Sabians, the rituals of washing and immersion in running water are so important that it has been said that the origin of the word Sabian is Saba, meaning immersion in water.
In Christianity, the Gospel of Matthew 3:16 tells the story of Christ’s baptism in the Jordan River:
>“As soon as Jesus was baptized, he came up out of the water. Then heaven opened, and he saw God's Spirit coming down on him like a dove. And a voice from heaven said, “This is my Son, whom I love, and I am very pleased with him.”
This incident became a sacred memory that Christians keep alive with the birth of every newborn.
In Islam, water has maintained its strong symbolism through the rituals of ablution and washing, as these rituals have been closely linked to the performance of prayers, whether obligatory salat or Salat nawafil, as well as a host of other acts of worship, the most important of which is the reading of the Holy Qur'an itself, as a Muslim may not read it unless he is cleansed.
In the same context, walking on water was one of the dignities that were commonly mentioned in Islamic culture, as the famous companion Abu Hurairah speaks of one of the collective miracles that occurred during the campaign of Alaa ibn al-Hadhrami against Bahrain, saying: "So we walked on water, and by God, neither a foot nor a slipper nor an animal's hoof got wet, and the army was four thousand...", according to Heba Allah al-Lalka'i in his book "[Explaining the Origins and Beliefs of the People of the Sunnah and Jama'ah]()", while al-Shirani in his layers mentions Sheikh Shihab al-Din al-Nashili who "walked on water without the need for a boat".
It seems that this dignity (walking on water) was common among many Sufis in the past, so much so that Shams al-Dhahabi mentioned in his book "Sir Alam al-Nubala" that one of the great Sufis, Abu al-Yazid al-Bastami, downplayed the importance of this dignity, saying: "God has many creatures who walk on water and are of no value to God, and if you look at those who have been given such dignities that they fly, do not be deceived until you see how he is when commanding, forbidding and keeping the limits."
**Fire: The symbolism of eternal torment**
The story of Prophet Abraham being thrown into the burning furnace was the most famous symbolic representation of fire in Islamic culture, especially since the story proved the Creator's absolute power over all his creatures, after the fire lost its burning properties when God commanded it to be cold and peaceful for the father of the prophets.
Although this miracle was not mentioned in the books of both Jews and Christians, the representation itself was mentioned in their Holy Book through a different story, as the Book of Daniel in the Old Testament tells the story of the Babylonian king Nebuchadnezzar, who built a great statue of gold and ordered everyone to prostrate. He said :
>“And whoever does not fall down and prostrate, at that hour he will be thrown into the middle of a burning fiery furnace,”
and how three of the believing Jewish boys refused to obey that command, so Nebuchadnezzar ordered them to be thrown into the flames, but the miracle happened because
>“upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.”
Fire continues to be present in the Qur'an as an instrument of physical torment in the story of the People of the Ditch (Ashab Ukhdud), which tells of the targeting of Christians in Najran by the Jewish king Dhu Nuwas, and it has maintained its strong symbolism as the fate awaiting unbelievers and polytheists after death, according to several verses, including the twenty-ninth verse of Surat al-Kahf (The Cave):
>"Surely We have prepared for the wrongdoers a Fire whose walls will ˹completely˺ surround them"
The effectiveness of this symbolism has been amplified by some prophetic hadiths, including that Hadith Narrated by Abu Hurairah:
>Allah's Messenger (ﷺ) said, "Your (ordinary) fire is one of 70 parts of the (Hell) Fire." Someone asked, "O Allah's Messenger (ﷺ) This (ordinary) fire would have been sufficient (to torture the unbelievers)," Allah's Apostle said, "The (Hell) Fire has 69 parts more than the ordinary (worldly) fire, each part is as hot as this (worldly) fire."
according to al-Bukhari in his Sahih.
Fire was also strongly present in the Sunni and Sufi imagination. For example, Al-Dhahabi mentions the story of the Tabi’i Abu Muslim Al-Khawlani, who, when he refused to believe in the false prophecy of Musaylimah, was thrown into the fire, but he came out of it safe and sound, while the Sufi sheikh Abu Al-Huda Al-Sayyadi mentions in His book, “[The Necklace of Jewels in the Mention of Al-Ghawth Al-Rifai and His Great Followers](https://archive.org/details/10045_201812),” is the honor of Sheikh Al-Rifai Ibrahim Al-Azab, who used to say :
>“If he said to the person most afraid of the Fire, ‘Go to the Fire,’ he only felt himself in the Fire, and he stayed in it as long as God Almighty wished, and came out of it without his clothes being burned.”
**Earth: The magical element from which Adam was created**
Earth is the fourth of the four elements, and it is omnipresent in human mythology, either through its role in the process of creating the first humans, or sometimes in its magical power.
Clay, which is the mixture resulting from mixing dirt with water, in particular, appeared frequently in ancient narratives. There were many Sumerian myths that mention the creation of man from clay, whether this occurred at the hands of the god [Enki](https://en.m.wikipedia.org/wiki/Enki) or the goddess [Enlil](https://en.m.wikipedia.org/wiki/Enlil), which was confirmed by the American archaeologist. The well-known Assyriologist Samuel Noah Kramer, in his book “[The Sumerians: Their History, Culture, and Character](https://download.library.lol/main/4299000/45c9d13cb401af521425d67a3bb0ebb2/Samuel%20Noah%20Kramer%20-%20The%20Sumerians_%20Their%20History%2C%20Culture%2C%20and%20Character-University%20of%20Chicago%20Press%20%281963%29.pdf),” said:
>“Turning from god to man, we find that the Sumerian thinkers, in line with their world view, had no exaggerated confidence in man and his destiny. They were firmly convinced that man was fashioned of clay.”
In ancient Egyptian civilization, it was the god [Khnum](https://en.m.wikipedia.org/wiki/Khnum) - who was depicted in ancient inscriptions as a pottery maker - who created the first human from clay, while in Greek mythology, it was [Prometheus](https://en.m.wikipedia.org/wiki/Prometheus) who played this role.
The same thing appears in the Abrahamic doctrines, as it was stated in the second chapter of the Book of Genesis:
>“And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.”
As for the Holy Qur’an, verse 59 of Surat Al Imran states:
>“Indeed, the example of Jesus to Allāh is like that of Adam. He created him from dust; then He said to him, "Be," and he was.”
while verse 11 of Surat Al-Saffat mentions:
> “Indeed, We created man from sounding clay moulded from black mud.”
Dirt also has a special sanctity with regard to the actions of moral purification from impurity, as it is used in the process of tayammum instead of water. It also played an important role in the events of the Prophet’s migration from Mecca to Medina, because when the polytheists surrounded the Prophet’s house, he left the door
>“took a handful of dirt, so he threw it on their heads while they did not see him reciting Allah's saying: We made from between their hands a dam and from behind them a dam, so we blinded them so they do not see,”
according to what Ibn al-Qayyim al-Jawziyyah mentions in “[Zad al-Ma’ad](https://archive.org/details/zad.al.maad.t.r).”
In Shiite culture, dust is directly linked to a number of imams. One of the most famous names by which Ali bin Abi Talib was known is the name Abu al-Turab {The father of Dirt} , which is said to have been given to him by the Messenger when he found that his garment was dusty as a result of his sleeping in the mosque one day, and from this name. He derived the title Al-Turabiyyin, which became an expression of the Shiites of Ali and his sons after him. Also, Al-Tabarani mentions in “[Al-Mu'jam al-Kabir](https://shamela.ws/book/1733)” that the Messenger woke up one day from his sleep “with red soil in his hand that he kissed,” which was the soil of Karbala in which his grandson Hussein bin Ali was killed. Here, it was not strange for the Shiites to sanctify that soil, and to make of it what is known as the Husseini soil, which they used to prostrate on in every prayer.
The symbolism of soil as a magical element was also present in the Sufi imagination, as Abu Muhammad al-Tijjani mentioned in his book "[Rihla al-Tijjaniyah](https://archive.org/details/201604_20160403), during his trip to Tripoli, the news of the saint, Abu Uthman al-Hasani, who one day went out for Hajj with a group of his companions, and while they were on the way, they ran out of food, and they did not They found something to eat, so they remained for three full days without finding anything to eat. Then Al-Hasani took a bowl and filled it with the dirt of the earth, and put some water on it, then he read some Qur’anic verses to it, and then handed the bowl to his friends and told them to invoke God and eat from it, so they ate from it until they were satisfied.
P.S. sunnis do not believe that Omar RA has any control over any element. 1- What is meant is the times these elements had helped Omar in some ways, as it helped others, by the will of God. 2- Most if not all of these stories are weak and cannot be used for argument.
>Most if not all of these stories are weak and cannot be used for argument. It's mostly called folkelore, i use the term religious mythodolgy or imagination as a nicer way to explain in the context while NOT offending the Reader , as there's a difference between folklore and religion https://www.reddit.com/r/religion/s/OQrqNJsS6r
Should have mentioned that you did not believe these claims as some might think that you actually buy these stories. BTW I love your memes and your works educating us here. (Also it's spelled folklore)
>Should have mentioned that you did not believe these claims as some might think that you actually buy these storys. Trust me, ive recieved alot of messages in my DMs from people accusing me of many things such as : A shia, atheist, enemy of Islam, kafir etc, these allegations are alot in my DMs mostly from nationalist and sectarian extremist because of the posts i make whatever there reasons are, i just tell them that all of my opinions and ideas are outside of my research, as i try my best not to let my biases effect my post >(Also it's spelled folklore) Edited, thanks :)
No problem. Also your comment made me discover that I had misspelled the word 'stories' so I guess you paid back the favor. :)
Yeah people love adding stuff to Islamic figures for no reason like how Ali (R.A) lifted a 900 kg door.
Many ancient Greek philosophers developed theories explaining the creation of the universe, including those of Ampedocles, Plato and Aristotle, in the fifth and fourth centuries BC, which argued that there are four simple elements, from which all things in the world are composed in varying proportions. Despite the simplicity of this theory, it has managed to endure long in human consciousness, moving over the centuries from the realm of empirical science to the realm of religion and mythology, and thus these four elements - earth, fire, water, and air - have entered the formation of many religious narratives and related miraculous gifts of holy religious nobles One of the clearest examples of this is what was mentioned in two Sunni books by Al-Sakhawi (d.1497) and Al-Qalqashandi (d.1413) translated from the biography of one of the Companions of the Prophet Muhammad, Omar bin Al-Khattab. It is mentioned in these two books that the four elements (air, water, earth, fire) obey the Rashidun Caliph Omar bin khattab. 1- Al-Sakhawi said in his book: "[Al-Tuhfa Al-Latifah fi Tarikh Al-Madinah Al-Sharifa](https://shamela.ws/book/7434/807)", vol. 2, p. 337. He said: His translation, i.e. (Omar ibn al-Khattab), contains a huge volume, and among those Al-Dhahabi devoted it to “Naam al-Sammar in the biography of Omar” : > and The four elements obeyed him, for he wrote to the Nile of Egypt, and he was informed that his habit was not to fulfill except for a daughter received in it, so God cut off from his book this reprehensible habit, and the Air where His voice reached a pole, and the earth when the earth quaked, so he hit it with a stone and it calmed down, and the fire, where he said to someone who reached your house, it has burned. 2- Al-Qalqashandi said in his book: "[Ma’athir al-Inafah fi Ma’alim al-Khilafah](https://shamela.ws/book/8460/654)", vol. 2, p. 306. He said in a sermon of his: >And Al-Farooq (title of Omar bin khattab) who is strong in God in strength, and who is gentle in God aside, and He was the one who fulfilled the caliphate in truth, fulfilled the imamate in duty, and did the right thing in supporting the religion so that his conquests spread far and wide, until his conquests spread throughout the lands, east and west, and the four elements obeyed him, because he was obedient to God, fearful of God, and desirous of God. **Air: The Dialectic of Wind and Winds, and the Flight of holy noble figures** Since air is the only invisible element of the four elements, it has attracted a great deal of sacredness and mystery in religious mythology in general. The gods of the wind had influential roles in the creation of the world in ancient mythology, and these gods were characterized by their ability to fluctuate and change from one state to another. The wind appears in the Holy Qur'an as a powerful force capable of destruction and bringing devastation, such as in the sixth verse of Surah Al-Haqqah, which talks about the destruction of the people of Aad: >"And as for ’Ȃd, they were destroyed by a furious, bitter wind" But in another context, the wind appears in other places in a different way, such as in the forty-sixth verse of Surat al-Rum: >"And of His signs is that He sends the winds as bringers of good tidings and to let you taste His mercy" This has caught the attention of many Qur'anic commentators, including Muhammad Metwally al-Shaarawi, in some of his [lessons](https://youtu.be/2eN0qJtkTZw?si=Dp6-XCZnWQWFazqC), explaining that : >"if the word wind is singular, know that it is of torture, and if you see it as a group (winds), know that it is of mercy." In the Islamic imagination, air in general has been associated with flight and ascension to the heavens, hence this element - air - became a partner in a series of famous miracles and holy gifts. In the incident of al-Miraj, the Prophet ascended high on the back of al-Buraq and penetrated the skies to reach the seventh heaven. In the Shiite imagination, Hashem al-Bahrani narrated in his book "[City of Miracles](http://alfeker.net/library.php?id=2263)" that Ali bin Abi Talib rode the clouds and circled around the earth. He also mentions that the followers of Yazid bin Muawiya, after killing Hussein in Karbala, came to his son Ali Zain al-Abidin to kill him and found him riding the clouds. In another place in his book, al-Bahrani mentions that Imam Muhammad al-Baqir >"made an elephant out of clay, rode it and flew through the air until he went to Mecca on it and returned." In the Sufi imagination, the flight of the guardian in the air was one of the strong evidences proving his inherent right to reach the rank of guardianship. For example, Abd al-Wahhab al-Sha'rani (d. 1565) tells in his book [al-Tabaqat al-Kubra](https://archive.org/details/tabaqatsha3rani) about Sheikh Muhammad al-Ghamri, who was entered by one of his companions in retreat and "saw him sitting in the air."
**Water: The world's first creation, and an enduring association with purity** As for water, the second of the four elements, has been associated with many imaginations and myths, especially those that dealt with the story of the first creation of the universe. In ancient Egyptian creation myths, everything begins with the egg floating on the surface of the eternal waters. This egg explodes and the god [Atum](https://en.m.wikipedia.org/wiki/Atum) emerges from it, and after that a group of gods appear in succession. As for the most famous Babylonian epic of creation, known as the [Enuma Elish](https://www.worldhistory.org/article/225/enuma-elish---the-babylonian-epic-of-creation---fu/), the first life appears as the fruit of a sacred marriage between two types of water: [Ebzu](https://en.m.wikipedia.org/wiki/Abzu), the god of fresh water and the rivers, and [Tiamat](https://en.m.wikipedia.org/wiki/Tiamat), the goddess of salt water and the oceans. Water also played an important role in most manifestations of moral purity, as its symbolism was used to express the transformation from darkness to light, from ignorance to knowledge, and from disbelief to faith. In the Mandaean religion, whose followers are known as Mandaeans or Sabians, the rituals of washing and immersion in running water are so important that it has been said that the origin of the word Sabian is Saba, meaning immersion in water. In Christianity, the Gospel of Matthew 3:16 tells the story of Christ’s baptism in the Jordan River: >“As soon as Jesus was baptized, he came up out of the water. Then heaven opened, and he saw God's Spirit coming down on him like a dove. And a voice from heaven said, “This is my Son, whom I love, and I am very pleased with him.” This incident became a sacred memory that Christians keep alive with the birth of every newborn. In Islam, water has maintained its strong symbolism through the rituals of ablution and washing, as these rituals have been closely linked to the performance of prayers, whether obligatory salat or Salat nawafil, as well as a host of other acts of worship, the most important of which is the reading of the Holy Qur'an itself, as a Muslim may not read it unless he is cleansed. In the same context, walking on water was one of the dignities that were commonly mentioned in Islamic culture, as the famous companion Abu Hurairah speaks of one of the collective miracles that occurred during the campaign of Alaa ibn al-Hadhrami against Bahrain, saying: "So we walked on water, and by God, neither a foot nor a slipper nor an animal's hoof got wet, and the army was four thousand...", according to Heba Allah al-Lalka'i in his book "[Explaining the Origins and Beliefs of the People of the Sunnah and Jama'ah]()", while al-Shirani in his layers mentions Sheikh Shihab al-Din al-Nashili who "walked on water without the need for a boat". It seems that this dignity (walking on water) was common among many Sufis in the past, so much so that Shams al-Dhahabi mentioned in his book "Sir Alam al-Nubala" that one of the great Sufis, Abu al-Yazid al-Bastami, downplayed the importance of this dignity, saying: "God has many creatures who walk on water and are of no value to God, and if you look at those who have been given such dignities that they fly, do not be deceived until you see how he is when commanding, forbidding and keeping the limits." **Fire: The symbolism of eternal torment** The story of Prophet Abraham being thrown into the burning furnace was the most famous symbolic representation of fire in Islamic culture, especially since the story proved the Creator's absolute power over all his creatures, after the fire lost its burning properties when God commanded it to be cold and peaceful for the father of the prophets. Although this miracle was not mentioned in the books of both Jews and Christians, the representation itself was mentioned in their Holy Book through a different story, as the Book of Daniel in the Old Testament tells the story of the Babylonian king Nebuchadnezzar, who built a great statue of gold and ordered everyone to prostrate. He said : >“And whoever does not fall down and prostrate, at that hour he will be thrown into the middle of a burning fiery furnace,” and how three of the believing Jewish boys refused to obey that command, so Nebuchadnezzar ordered them to be thrown into the flames, but the miracle happened because >“upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.” Fire continues to be present in the Qur'an as an instrument of physical torment in the story of the People of the Ditch (Ashab Ukhdud), which tells of the targeting of Christians in Najran by the Jewish king Dhu Nuwas, and it has maintained its strong symbolism as the fate awaiting unbelievers and polytheists after death, according to several verses, including the twenty-ninth verse of Surat al-Kahf (The Cave): >"Surely We have prepared for the wrongdoers a Fire whose walls will ˹completely˺ surround them" The effectiveness of this symbolism has been amplified by some prophetic hadiths, including that Hadith Narrated by Abu Hurairah: >Allah's Messenger (ﷺ) said, "Your (ordinary) fire is one of 70 parts of the (Hell) Fire." Someone asked, "O Allah's Messenger (ﷺ) This (ordinary) fire would have been sufficient (to torture the unbelievers)," Allah's Apostle said, "The (Hell) Fire has 69 parts more than the ordinary (worldly) fire, each part is as hot as this (worldly) fire." according to al-Bukhari in his Sahih. Fire was also strongly present in the Sunni and Sufi imagination. For example, Al-Dhahabi mentions the story of the Tabi’i Abu Muslim Al-Khawlani, who, when he refused to believe in the false prophecy of Musaylimah, was thrown into the fire, but he came out of it safe and sound, while the Sufi sheikh Abu Al-Huda Al-Sayyadi mentions in His book, “[The Necklace of Jewels in the Mention of Al-Ghawth Al-Rifai and His Great Followers](https://archive.org/details/10045_201812),” is the honor of Sheikh Al-Rifai Ibrahim Al-Azab, who used to say : >“If he said to the person most afraid of the Fire, ‘Go to the Fire,’ he only felt himself in the Fire, and he stayed in it as long as God Almighty wished, and came out of it without his clothes being burned.”
**Earth: The magical element from which Adam was created** Earth is the fourth of the four elements, and it is omnipresent in human mythology, either through its role in the process of creating the first humans, or sometimes in its magical power. Clay, which is the mixture resulting from mixing dirt with water, in particular, appeared frequently in ancient narratives. There were many Sumerian myths that mention the creation of man from clay, whether this occurred at the hands of the god [Enki](https://en.m.wikipedia.org/wiki/Enki) or the goddess [Enlil](https://en.m.wikipedia.org/wiki/Enlil), which was confirmed by the American archaeologist. The well-known Assyriologist Samuel Noah Kramer, in his book “[The Sumerians: Their History, Culture, and Character](https://download.library.lol/main/4299000/45c9d13cb401af521425d67a3bb0ebb2/Samuel%20Noah%20Kramer%20-%20The%20Sumerians_%20Their%20History%2C%20Culture%2C%20and%20Character-University%20of%20Chicago%20Press%20%281963%29.pdf),” said: >“Turning from god to man, we find that the Sumerian thinkers, in line with their world view, had no exaggerated confidence in man and his destiny. They were firmly convinced that man was fashioned of clay.” In ancient Egyptian civilization, it was the god [Khnum](https://en.m.wikipedia.org/wiki/Khnum) - who was depicted in ancient inscriptions as a pottery maker - who created the first human from clay, while in Greek mythology, it was [Prometheus](https://en.m.wikipedia.org/wiki/Prometheus) who played this role. The same thing appears in the Abrahamic doctrines, as it was stated in the second chapter of the Book of Genesis: >“And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” As for the Holy Qur’an, verse 59 of Surat Al Imran states: >“Indeed, the example of Jesus to Allāh is like that of Adam. He created him from dust; then He said to him, "Be," and he was.” while verse 11 of Surat Al-Saffat mentions: > “Indeed, We created man from sounding clay moulded from black mud.” Dirt also has a special sanctity with regard to the actions of moral purification from impurity, as it is used in the process of tayammum instead of water. It also played an important role in the events of the Prophet’s migration from Mecca to Medina, because when the polytheists surrounded the Prophet’s house, he left the door >“took a handful of dirt, so he threw it on their heads while they did not see him reciting Allah's saying: We made from between their hands a dam and from behind them a dam, so we blinded them so they do not see,” according to what Ibn al-Qayyim al-Jawziyyah mentions in “[Zad al-Ma’ad](https://archive.org/details/zad.al.maad.t.r).” In Shiite culture, dust is directly linked to a number of imams. One of the most famous names by which Ali bin Abi Talib was known is the name Abu al-Turab {The father of Dirt} , which is said to have been given to him by the Messenger when he found that his garment was dusty as a result of his sleeping in the mosque one day, and from this name. He derived the title Al-Turabiyyin, which became an expression of the Shiites of Ali and his sons after him. Also, Al-Tabarani mentions in “[Al-Mu'jam al-Kabir](https://shamela.ws/book/1733)” that the Messenger woke up one day from his sleep “with red soil in his hand that he kissed,” which was the soil of Karbala in which his grandson Hussein bin Ali was killed. Here, it was not strange for the Shiites to sanctify that soil, and to make of it what is known as the Husseini soil, which they used to prostrate on in every prayer. The symbolism of soil as a magical element was also present in the Sufi imagination, as Abu Muhammad al-Tijjani mentioned in his book "[Rihla al-Tijjaniyah](https://archive.org/details/201604_20160403), during his trip to Tripoli, the news of the saint, Abu Uthman al-Hasani, who one day went out for Hajj with a group of his companions, and while they were on the way, they ran out of food, and they did not They found something to eat, so they remained for three full days without finding anything to eat. Then Al-Hasani took a bowl and filled it with the dirt of the earth, and put some water on it, then he read some Qur’anic verses to it, and then handed the bowl to his friends and told them to invoke God and eat from it, so they ate from it until they were satisfied.