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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]].
The Madinan Sanctuary / The Prophet’s Mosque in Medina
 
Ḥaram Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings.
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.
This area extends from the east and west between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya), and from the north and south, from Mount Thawr to Mount ʿAyr.
==Ontology==
The Madinan Sanctuary has rulings and etiquettes, such as the recommended act of performing ghusl and purification when entering it, and these are similar to the rulings and etiquettes of the Meccan Sanctuary.
"Dahw al-Ardh" is a compound word consisting of two terms: "(دحو)Dahw," meaning to spread or expand.<ref>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). </ref>
Some have considered the reason for Medina being made a sanctuary to be the granting of protection to Medina and its inhabitants, while others have attributed it to the presence of Prophet Muhammad (peace be upon him).
And "(أرض)'Ardh" means the land or earth, in contrast to the sky or heavens.<ref>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)</ref>
==Boundaries==
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,,,***)
The Madinan Sanctuary is an area within Medina in the Hijaz.
"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)
This sanctuary lies, from the east and west, between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya).(1) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564-565. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 3,p. 23. ,,, al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 113.
 
And according to one narration, it extends from the north and south, from Mount Thawr to Mount ‘Ayr.(2) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 115. ,,, al-Bukhārī , "Ṣaḥīḥ al-Bukhārī ",vol. 8,p. 10.  
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.
 
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)


In the narrations, other various expressions have also been mentioned for determining its northern and southern boundaries.(3) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564. ,,, al-Majlisī ,"Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl ", vol. 18, p. 279. ,,, Najafī," Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām " ,vol. 20, p. 75. ,,, ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
==Why it became a Haram==
Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram).
Some of them are as follows:
• Providing protection to Medina and its inhabitants;(4) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. .117-118  ,,, al-Bayhaqī ," al-Sunan al-Kubrā " ,vol. 5, p. 198. ,,, al-Ṭabarānī ,  " al-Muʿjam al-Kabīr " ,vol. 6, p. 92. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 4, p. 55-56. ,,, al-Haythamī , “Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid " ,vol. 3, p. 306. ,,, al-Ṭūsī , "Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd ",vol. 10, p. 216.
• Showing reverence to Prophet Muhammad (peace be upon him);
• The witnessing of divine lights by the Prophet (peace be upon him) within this area;
• The descent of the angels who guarded the Prophet (peace be upon him) in this area;
• The sanctity of the place where the Prophet (peace be upon him) is buried. [5] al-Samhūdī , "Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā ",vol. 1, p. 117-118.
==Etiquettes and Rules==
Main Article: Etiquettes of the Two Sanctuaries
According to Shia hadith sources, the Medina sanctuary has etiquettes and rulings similar to the Mecca sanctuary; such as the virtue of performing ghusl (ritual purification) and maintaining cleanliness upon entering Medina and when visiting the Prophet’s sanctuary (peace be upon him).
Some Sunni jurists have also issued rulings recommending ghusl upon entering the Medina sanctuary.(6) al-Ḥaskafī , "al-Durr al-Mukhtār " ,vol. 1, p. 184. ,,, al-Majmūʿ Sharḥ al-Muḥadhdhab ",vol. 8, p. 273. ,,, Fatḥ al-Wahhāb, vol. 1, p. 257.
In Shia narrations, regarding hunting and cutting trees, there are narrations permitting(7) al-Ḥumayrī ," Qurb al-Isnād ", p. 301.
And narrations indicating non-permissibility.(8) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
They indicate this. In narrations from the Sunni tradition, cutting the trees of the Haram Madani (the Sanctuary of Medina) has been deemed forbidden.(9) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
Related topics
•The Two Sanctuaries (Haramayn)
•The Meccan Sanctuary (Haram Makki)
==Notes==
==Notes==
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{{Notes}}
 
==Reference==
==References==
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{{References}}
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Latest revision as of 15:01, 13 December 2025

The Madinan Sanctuary / The Prophet’s Mosque in Medina Ḥaram Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings. This area extends from the east and west between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya), and from the north and south, from Mount Thawr to Mount ʿAyr. The Madinan Sanctuary has rulings and etiquettes, such as the recommended act of performing ghusl and purification when entering it, and these are similar to the rulings and etiquettes of the Meccan Sanctuary. Some have considered the reason for Medina being made a sanctuary to be the granting of protection to Medina and its inhabitants, while others have attributed it to the presence of Prophet Muhammad (peace be upon him).

Boundaries

The Madinan Sanctuary is an area within Medina in the Hijaz. This sanctuary lies, from the east and west, between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya).(1) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564-565. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 3,p. 23. ,,, al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 113. And according to one narration, it extends from the north and south, from Mount Thawr to Mount ‘Ayr.(2) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 115. ,,, al-Bukhārī , "Ṣaḥīḥ al-Bukhārī ",vol. 8,p. 10.

In the narrations, other various expressions have also been mentioned for determining its northern and southern boundaries.(3) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564. ,,, al-Majlisī ,"Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl ", vol. 18, p. 279. ,,, Najafī," Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām " ,vol. 20, p. 75. ,,, ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.

Why it became a Haram

Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram). Some of them are as follows: • Providing protection to Medina and its inhabitants;(4) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. .117-118 ,,, al-Bayhaqī ," al-Sunan al-Kubrā " ,vol. 5, p. 198. ,,, al-Ṭabarānī , " al-Muʿjam al-Kabīr " ,vol. 6, p. 92. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 4, p. 55-56. ,,, al-Haythamī , “Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid " ,vol. 3, p. 306. ,,, al-Ṭūsī , "Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd ",vol. 10, p. 216. • Showing reverence to Prophet Muhammad (peace be upon him); • The witnessing of divine lights by the Prophet (peace be upon him) within this area; • The descent of the angels who guarded the Prophet (peace be upon him) in this area; • The sanctity of the place where the Prophet (peace be upon him) is buried. [5] al-Samhūdī , "Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā ",vol. 1, p. 117-118.

Etiquettes and Rules

Main Article: Etiquettes of the Two Sanctuaries According to Shia hadith sources, the Medina sanctuary has etiquettes and rulings similar to the Mecca sanctuary; such as the virtue of performing ghusl (ritual purification) and maintaining cleanliness upon entering Medina and when visiting the Prophet’s sanctuary (peace be upon him). Some Sunni jurists have also issued rulings recommending ghusl upon entering the Medina sanctuary.(6) al-Ḥaskafī , "al-Durr al-Mukhtār " ,vol. 1, p. 184. ,,, al-Majmūʿ Sharḥ al-Muḥadhdhab ",vol. 8, p. 273. ,,, Fatḥ al-Wahhāb, vol. 1, p. 257. In Shia narrations, regarding hunting and cutting trees, there are narrations permitting(7) al-Ḥumayrī ," Qurb al-Isnād ", p. 301. And narrations indicating non-permissibility.(8) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337. They indicate this. In narrations from the Sunni tradition, cutting the trees of the Haram Madani (the Sanctuary of Medina) has been deemed forbidden.(9) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337. Related topics •The Two Sanctuaries (Haramayn) •The Meccan Sanctuary (Haram Makki)

Notes

Reference

.Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 AH.
.Tārīkh Makkah al-Musharrafah, Muḥammad ibn al-Ḍiyāʾ (d. 854 AH), edited by al-ʿAdawī. Makkah: Maktabat al-Tijārīyah Muṣṭafā Aḥmad al-Bāz, 1416 AH.
.Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd, Muḥammad ibn Ḥasan al-Ṭūsī (385–460 AH), edited by Sayyid Ḥasan Mūsawī Khorasān and ʿAlī Ākhundī. Tehran: Dār al-Kutub al-Islāmīyah, 1365 SH.
.Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
.al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH.
.al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH.
.Ṣaḥīḥ al-Bukhārī, Muḥammad ibn Ismāʿīl al-Bukhārī (d. 256 AH), edited by ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Bāz. Beirut: Dār al-Fikr, 1401 AH.
.Ṣaḥīḥ Muslim, Muslim ibn al-Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Fikr, 1419 AH.
.Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH.
.al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH.
.Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, Muḥammad Bāqir al-Majlisī (1037–1110 AH), edited by Sayyid Hāshim Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmīyah, 1363 SH.
.Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d.
.Maʿānī al-Akhbār, Muḥammad ibn ʿAlī ibn Bābawayh (al-Shaykh al-Ṣadūq) (311–381 AH), edited by ʿAlī Akbar Ghafārī. Qom: Daftar Intishārāt Islāmī, 1361 SH.
.Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, ʿAlī ibn Abī Bakr al-Haythamī (d. 807 AH). Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH.
.al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr.
.al-Muʿjam al-Kabīr, Sulaymān ibn Aḥmad al-Ṭabarānī (260–360 AH), edited by Ḥamdī ʿAbd al-Majīd al-Salfī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
.Maʿjam mā Istaʿjam min Asmāʾ al-Bilād wa al-Mawāḍiʿ, ʿAbd Allāh ibn ʿAbd al-ʿAzīz al-Bakrī (d. 487 AH), edited by al-Suqāʾ. Beirut: ʿĀlam al-Kutub, 1403 AH.
.Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā, ʿAlī ibn ʿAbd Allāh al-Samhūdī (d. 911 AH), edited by Muḥammad Muḥyī al-Dīn ʿAbd al-Ḥamīd. Beirut: Dār al-Kutub al-ʿIlmīyah, 2006 CE.
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