Sahih al-Bukhari 2901

It is related that Sa'id ibn Zayd ibn 'Umar ibn Nufayl had litigation instigated against him before Marwan by Arwa bint Aws. She claimed that he had taken some of her due. Sa'id said, "Would I take any of her land after what I heard from the Messenger of Allah, may Allah bless him and grant him peace?" Marwan asked, "What did you hear from the Messenger of Allah, may Allah bless him and grant him peace?" He replied, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Anyone who wrongfully takes a hand's width of land will wear it round his neck down through seven earths.'" Hisham related from his father, "Sa'id ibn Zayd said to me, 'I visited the Prophet...'" III: On Stars Qatada said about "We have adorned the lowest heaven with lamps," (67:4) "The creation of these stars was for three reasons: to make them an adornment for the heaven, objects with which to stone the shaytans, and signs by which people are guided. Whoever considers them for other than that has erred and wasted his portion and imposed on himself that of which he has no knowledge." Ibn 'Abbas said, "Hashîm (dry stubble) (18:45) is' "altered.' Abb (fodder) (80:31) is what cattle eat. Anâm (creatures) (55:10) means creatures. Barzakh (interspace) (23:100) (55::20) is a screen." Mujahid said that alfâf (luxurious growth) (78:16) is dense growth, and ghulb (dense) (80:30) also means "dense". Firâsh (a couch) (2:22) is a resting place, which is like His words, "You will have residence on the earth." (2:36; 7:24). Nakid (that which is niggardly) (7:58) means "scant". IV: The description of the sun and the moon running with precision (cf. 55:5) Mujahid said that it is like the circumference (husban) of the mill-stone. Another said that it is according to a precise reckoning (hisab) and stages which they do not exceed. Husbân is the plural of hisâb (reckoning), like shihâb and shuban. Duhâhâ (its splendour) (91:1) is its light. "...to ovetake the moon" (36:40) means that the light of one of them does not veil the light of the other, and that is not proper for them. "Outstrip the day" (36:40) means that they do not race one another. "We peel away" (36:37) means "We remove one of them from the other and We make each of them continue." Wâhiya (flimsy) (69:16) is that its weakness will make it split apart. Arjâ'ihâ (its sides) (69:17) is what is split from it, so they are on its edges, as you say, "On the edge of the well." Aghtash (He darkens) (79:29) and janna (6:76) both mean "to make dark". Al-Hasan said that kuwwirat (when it is folded up) (81:1) means that it will be folded up so that is light departs. "The Night and all it shrouds" (84:17) is the gathering of animals. "Fullness" (84:18) is evenness. "Buruj" (15:16; 25:61) refers to the stages of the sun and moon. Harür (heat) (35:21) is in the day by the sun. Ibn 'Abbas and Ru'aba said that harur is heat at night and sammum is in the day. One says yuliju (merges into) (22:61) for folded up, and walîja (9:16) is everything that enters into something.