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"Hananeh Column"


The Hananeh Column (the weeping column) was the trunk of a date palm tree that was present in the Prophet's Mosque during the life of the Prophet of Islam (peace be upon him). The Prophet used to lean on it while delivering sermons to the worshippers.
'''Al_Mustajār''' (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between [[the Rukn al-Yamani]] and the second door of the [[Ka'ba]], which was sealed during the time of [[Hajjaj b. Yusuf al-Thaqafi]]. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.
"It is narrated that after a pulpit was made for the Messenger of Allah, a sound similar to crying and lamenting came from the trunk of the palm tree. For this reason, it was called the Hananeh Column. According to some reports, people thought the Hananeh Column was one of the columns of the Prophet's Mosque; however, this has been refuted by some historians.
It is said that the trunk of that tree was buried in the Prophet's Mosque somewhere next to the pulpit of the Messenger of Allah and the Makhlagha Column.
"Historical background"
The Prophet of Islam (PBUH) used to lean against the trunk of a date palm tree and speak before a pulpit was made. After the pulpit was made in the sixth or seventh year)1) Majlisī,''Biḥār al-anwār'', vol. 21, p. 47.
or the eighth year of Hijra(2) Khwārizmī, "Ithārah al-targhīb wa al-tashwīq", vol. 2, p. 383.
the first time he used the pulpit for a speech and sermon, a moaning sound came from that tree trunk, similar to the moaning of a she-camel separated from its baby or like the sound of a cow(3) Al-Bayhaqī , ''Dalāʾil al-nubuwwah'', vol. 2, p. 563-564 , Ibn Sayyid al-Nās ,''ʿUyūn al-athar'', vol. 1, p. 278. , Al-Ḥalabī ,''Al-Sīrah al-Ḥalabīyah'', vol. 2, p. 366.
was heard. At this moment, Prophet Muhammad (PBUH) descended from the pulpit and embraced the tree trunk or placed his hand on it until its moaning stopped.(4) Khargūshī,''Sharaf al-nabī'', p. 430. , Saʿīd ibn ʿAbd Allāh al-Qaṭb al-Rāwand, '' Al-Kharāʾij wa al-Jarāʾiḥ'', vol. 1, p. 165-166.
According to the book "Muntaha al-Amal," this incident was one of the miracles of the Prophet of Islam (PBUH). According to a narration, the Prophet said that if he had not embraced the tree trunk, it would have continued moaning until the Day of Judgment.(5) Qummī, ''Muntahā al-āmāl'', vol. 1, p. 84.
"name"
They named this tree trunk "Hannana." Hannana is derived from the root "Ḥannā," which means a melodious or sorrowful sound.(6) . Ibn Fāris ,''Muʿjam maqāyīs al-lughah'', vol. 2, p. 24.
Additionally, in Arabic hadith and geographical sources, it is known as "al-Jid‘," which means the tree trunk.(7) Al-Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 106.
"The fate of the tree trunk."
Most reports indicate that this tree trunk was buried in the mosque, near the pulpit of the Prophet, at that very time.(8) al-Murāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 237.
Some have said it was buried beneath the pulpit, some have said at the bottom left of the pulpit, and others have said it was buried to the east of the pulpit.(9) al-Murāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 237.
According to one narration, the Prophet spoke to the tree trunk and asked if it wished to be a fruit-bearing tree in Paradise, from which the friends of God would eat its fruits, or if it preferred to be returned to the garden it once belonged to. It chose Paradise and eternal life.(10) Al-Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 108.
According to reports, the location where the trunk of Hannana was placed was near the column of creation.(11) Al-Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 114.
"Common beliefs"
Reports from certain historical periods suggest that people believed one of the pillars of the Prophet's Mosque was the same pillar as Hannana. Ibn Jubayr (who traveled to Medina between 578-588 AH) reports that people would touch and kiss a piece of wood protruding from under the column's covering for blessing.(12) Muḥammad b. Aḥmad,''Riḥlat Ibn Jubayr'', p. 149-150.
Ibn Battuta also mentions this report in his travelogue(13) ) Muḥammad b. Aḥmad,''Riḥlat Ibn Jubayr'', p. 149-150. , Ibn Baṭṭūṭah,''Riḥlat Ibn Baṭṭūṭah'', vol. 1, p. 153.
Matari, an eighth-century Hijri historian, also reported a similar account and emphasized the inaccuracy of this belief(14) Maṭarī, ''Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra'', p. 93.
Maraghi mentions in "Tahqiq al-Nasra" that, by the order of the judge of Medina in 755 AH, this part of the wood was covered.(15) al-Murāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 241.
"The virtues of the Hannana column"
According to some Shia narrations, praying beside Hannana(16) Nūrī, '' Mustadrak al-wasāʾil '', vol. 3, p. 426.  , Muʿizī Malāyirī, '' Jāmiʿ aḥādīth al-Shīʿa'', vol. 4, p. 515.
has been recommended. It is said that in these narrations, Hannana likely refers to its location in the Prophet's Mosque(17)*
"In mystical literature"
The story of the tree trunk weeping in the absence of the Prophet of Islam has been a focal point in the mystical literature of Muslims.(18)*
It has been narrated from Hasan al-Basri that when he was narrating the Hadith of the Trunk, he would cry and say, "A piece of wood weeps out of longing for the Messenger of Allah. O servants of God, your longing should be even greater(19) Al-Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 108.
Jalal ad-Din Mohammad Balkhi, an Iranian mystic and poet (d. 672 AH), has composed about the Hannana column(20)*
"The Hannana column laments from the Prophet's departure, like the masters of intellects."
The Prophet asked, "What do you desire, O pillar?" It replied, "My soul has turned to blood due to your separation."
The Prophet asked, "Do you wish to be turned into a palm tree? Both east and west yield fruits because of you."
Or in that realm, would you like God to grant you a cypress? So you remain fresh and verdant forever.
It replied, "I desire eternal existence." Listen, O heedless one, don't underestimate even a piece of wood.
"They buried that column in the ground, so that on the Day of Judgment, like people, it will rise again."


References
The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.
."Ithārah al-targhīb wa al-tashwīq", Muḥammad ibn Isḥāq al-Khwārizmī, edited by Muṣṭafā Muḥammad Ḥusayn Dhahabī. Mecca: by Maktabat Nizār Muṣṭafā al-Bāz, 1418 AH.
==Al- Mustajar and Al-Multazam==
. (Tārīkh va āṯār-e Islāmī Makka Makramah va Madīnah Munawwarah) by Asghar Qāʾedān. Tehran: Nashr-e Mashʿar, 1372 SH. ⁷⁹
Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and [[Al_Multazam]].
. al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah) by Zayn al-Dīn Abū Bakr ibn Ḥusayn ibn ʿUmar al-Murāghī. Edited by ʿAbd Allāh ibn ʿAbd al-Raḥīm ʿAsīlān. First edition, 1422 AH (2002 CE). ⁴⁶
 
.Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
It is usually said that Mustajār is at the back of the [[Ka'ba]] on the western side, encompassing the distance from the [[the Rukn al-Yamani]] to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from [[the Hajar al-Aswad]] to the current door of the Ka'ba.<ref>Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.</ref>
. (Jāmeʿ-e Aḥādīth al-Shīʿa) by Ismāʿīl Maʿzī Malāyerī. Qom: Al-Maṭbaʿah al-ʿIlmiyyah, 1399 AH. ¹
However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider [[al-Multazam]] and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between [[the Hajar al-Aswad]] and the door of the Ka'ba.<ref>Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.</ref>
. (Al-Kharāʾij wa al-Jarāʾiḥ) by Saʿīd ibn ʿAbd Allāh al-Qaṭb al-Rāwandī. Qom: Muʾassasat al-Imām al-Mahdī (ʿa), 1409 AH. ⁷⁹
Some Shia scholars, based on the collections of narrations from [[the Ahl al-Bayt]] regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.<ref>majlisī, ''Mirāʾat al-ʿUqūl'', vol. 9, p. 106.</ref>
.(Al-Durrah al-Thamīnah fī Akhbār al-Madīnah) by Muḥammad ibn Maḥmūd al-Najjār (d. 643 AH). Edited by Ṣalāḥ al-Dīn. Riyadh: Markaz Baḥth wa Dirāsāt al-Madīnah, 1427 AH (2006 CE). ¹³
In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).<ref>Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.</ref>
. Al-Bayhaqī (d. 458 AH). ''Dalāʾil al-nubuwwah''. Edited by ʿAbd al-Muʿṭī. Beirut: Dār al-Kutub al-ʿIlmīyah, 1405 AH.
Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'',vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf'', p. 47. </ref>
. Ibn Baṭṭūṭah (d. 779 AH). ''Riḥlat Ibn Baṭṭūṭah''. Translated by Muḥammad ʿAlī Muwahhid. Tehran: ʿIlmī wa-Farhangī, 1376 SH.
. Muḥammad b. Aḥmad (d. 614 AH). ''Riḥlat Ibn Jubayr''. Beirut: Dār Maktabat al-Hilāl, 1986 CE.
==Al_Mustajār and the Crack of the Ka'ba==
. Al-Ḥalabī (d. 1044 AH). ''Al-Sīrah al-Ḥalabīyah''. Beirut: Dār al-Maʿrifah, 1400 AH.
 
. Khargūshī, Abū Saʿīd Wāʿiẓ. ''Sharaf al-nabī''. Edited by Roshan. Tehran: Bābak, 1361 SH.
Some consider Al_Mustajār to be the part of the wall of the [[Ka'ba]] that was split open to allow [[Fatimah bint Asad]], the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.<ref>Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,''Āthār-i islāmi-yi Makka wa Madīna'', p. 97.</ref>
. Ibn Sayyid al-Nās (d. 734 AH). ''ʿUyūn al-athar''. Beirut: Dār al-Qalam, 1414 AH.
 
. Al-Amīnī (d. 1392 AH). ''Al-Ghadīr''. Beirut: Dār al-Kitāb al-ʿArabī, 1387 AH.
==The Supplication of Mustajār==
. Al-Nūrī (d. 1320 AH). ''Mustadrak al-wasāʾil''. Beirut: Āl al-Bayt, 1408 AH.
In the rituals of [[Tawaf]], it is mentioned that: It is recommended for the pilgrim, in the last round of their [[Tawaf]], to place their face and hands on the wall, press their stomach and front against the wall of the [[Ka'ba]], and say:
. Muḥammad Muḥammad Ḥasan Sharāb. ''Al-Maʿālim al-athīrah''. Tehran: Mashʿar, 1383 SH.
*أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."
. Ibn Fāris (d. 395 AH). ''Muʿjam maqāyīs al-lughah''. Edited by ʿAbd al-Salām. Qom: Daftar Tablīghāt, 1404 AH.
Then, they should confess their sins and seek forgiveness, and afterwards say:
. Shaykh ʿAbbās Qummī. ''Muntahā al-āmāl''. Edited by Nāṣir Bāqir Bīdahandī. Qom: Intishārāt Dalīl, 1379 SH.
*أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى‏ خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.
. Al-Samhūdī (d. 911 AH). ''Wafāʾ al-wafāʾ''. Edited by Qāsim al-Sāmarāʾī. London: Mūʾassasat al-Furqān lil-Turāth al-Islāmī, 2001 CE.
 
Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to [[the Hajar al-Aswad]], complete their Tawaf, and say:
*أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني‏ "O Allah, make me content with what You have provided me and bless me in what You have granted me.<ref>Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.</ref>
==Notes==
{{Notes}}
==References==
{{References}}
*Fāsī, Taqī al-Dīn Muḥammad. ''Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām''. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
*Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
*Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH.
*Khomeinī, Rūḥ Allāh. ''Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd''. Tehran: Mashʿar, 1409 AH.
*Majlisī, Muḥammad Bāqir al-. ''Mir'āt al-'uqūl''. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
*Mālikī, Muḥammad b. Aḥmad. ''Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām''. Makkah: Maktabat al-Asadī, 1424 AH.
*Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH.
*Qāʾidān, Aṣghar. ''Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah''. Tehran: Mashʿar, 1400 AH.
*Ṣafāʾī Farūshānī, Niʿmat Allāh. ''Makkah dar Bistar-i Tārīkh''. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH.
*Sanjārī, ʿAlī b. Tāj al-Dīn. ''Manāʾih al-Karam''. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH.
*Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. ''Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah''. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH.
{{end}}

Latest revision as of 11:30, 7 August 2024

Al_Mustajār (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between the Rukn al-Yamani and the second door of the Ka'ba, which was sealed during the time of Hajjaj b. Yusuf al-Thaqafi. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.

The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.

Al- Mustajar and Al-Multazam

Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and Al_Multazam.

It is usually said that Mustajār is at the back of the Ka'ba on the western side, encompassing the distance from the the Rukn al-Yamani to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from the Hajar al-Aswad to the current door of the Ka'ba.[1] However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider al-Multazam and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between the Hajar al-Aswad and the door of the Ka'ba.[2] Some Shia scholars, based on the collections of narrations from the Ahl al-Bayt regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.[3] In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).[4] Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.[5]

Al_Mustajār and the Crack of the Ka'ba

Some consider Al_Mustajār to be the part of the wall of the Ka'ba that was split open to allow Fatimah bint Asad, the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.[6]

The Supplication of Mustajār

In the rituals of Tawaf, it is mentioned that: It is recommended for the pilgrim, in the last round of their Tawaf, to place their face and hands on the wall, press their stomach and front against the wall of the Ka'ba, and say:

  • أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."

Then, they should confess their sins and seek forgiveness, and afterwards say:

  • أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى‏ خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.

Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to the Hajar al-Aswad, complete their Tawaf, and say:

  • أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني‏ "O Allah, make me content with what You have provided me and bless me in what You have granted me.[7]

Notes

  1. ↑ Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.
  2. ↑ Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.
  3. ↑ majlisī, Mirāʾat al-ʿUqūl, vol. 9, p. 106.
  4. ↑ Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.
  5. ↑ Fāsī al-Makkī, Shifāʾ al-gharām bi akhbār al-balad al-ḥarām,vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf, p. 47.
  6. ↑ Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,Āthār-i islāmi-yi Makka wa Madīna, p. 97.
  7. ↑ Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.

References

  • Fāsī, Taqī al-Dīn Muḥammad. Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
  • Ibn Zahīra, Muḥammad Jārullāh. Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
  • Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH.
  • Khomeinī, Rūḥ Allāh. Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd. Tehran: Mashʿar, 1409 AH.
  • Majlisī, Muḥammad Bāqir al-. Mir'āt al-'uqūl. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
  • Mālikī, Muḥammad b. Aḥmad. Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām. Makkah: Maktabat al-Asadī, 1424 AH.
  • Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH.
  • Qāʾidān, Aṣghar. Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah. Tehran: Mashʿar, 1400 AH.
  • Ṣafāʾī Farūshānī, Niʿmat Allāh. Makkah dar Bistar-i Tārīkh. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH.
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