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'''Balad al-Amin''' (The Secure City) is one of the Quranic names for [[Mecca]], which God swears by in [[Surah al-Tin]]. According to some Quranic verses, [[Abraham (a)|Prophet Ibrahim (a)]] prayed to God to make [[Mecca]] a secure city. Some narrations attribute the security of Mecca to his supplication, while others consider it to have been secure since the beginning of creation.
Fakh is an area in the north of [[Mecca]], near [[Tan'im Mosque]], about four kilometers from [[Masjid al-Haram]].
According to Shia jurists, this place is the location where children enter into ihram. The cemetery of the martyrs of Fakh is also located here.
This cemetery is the burial site of Husayn ibn Ali (known as Sahib al-Fakh) and a number of Hasanid nobles who were martyred in the battle against the Abbasids in the year 169 AH at Fakh.
According to historians, the graves of some companions of the Prophet — including Abdullah ibn Umar ibn al-Khattab — were also located in this area but were demolished during the Saudi period.
According to some narrations, the Prophet prayed in this place, foretold the martyrdom of one of his descendants, and wept in mourning for him.
==Location==
Fakh, or Wādī Zāhir (Zahir Valley),<ref>Fāsī, '' Shifāʾ al-Gharām '', vol. 1, p. 472.
</ref>
It is the name of an area in the north of [[Mecca]], near [[Tan'im Mosque]].
This place is located 4 kilometers from al-Masjid al-Ḥarām (the Sacred Mosque).
Today, this place is referred to as “Ḥayyu al-Shuhadā’” (the Neighborhood of the Martyrs).


Scholars differ in interpreting the meaning of the security of the Haram. Some consider it to be a creational security, meaning protection from natural disasters and safety from killing and hostility. Others view the security of the Haram as legislative, referring to the sanctity and inviolability of [[Mecca]] through specific rulings, such as the prohibition of harming pilgrims, animals, cutting trees, and other acts, which ensure the safety of plants, animals, and humans. Some Shia narrations also interpret "Balad al-Amīn" as referring to the [[Prophet (s)]] and the [[Ahl al-Bayt (a)]], as faith in them ensures safety from misguidance.
The Cemetery of the Martyrs of Fakh
In the Fakh area, there is a mountain at the foot of which lies a cemetery known as the Cemetery of the Martyrs of Fakh.(2) Jaʿfarīān, ''Āthār Islāmiyya Makkah wa Madīnah'' , p. 199-200.
The martyrs of Fakh were a group of Sādāt Ḥasanī (descendants of Imam Hasan) who were martyred in the battle against the Abbasids in the year 169 AH at this pl According to the latest contemporary sources, this cemetery is relatively spacious but has been divided into three sections due to the road. ace.(3) Ibn Khaldūn, ''Tārīkh Ibn Khaldūn'' vol. 5,p. 148.
According to the latest contemporary sources, this cemetery is relatively spacious but has been divided into three sections due to the road. Part of it is about two meters above street level, and the main section is enclosed by a courtyard wall with a gate that is always closed. It is said that the grave of Ḥusayn ibn ʿAlī (the martyr of Fakh) is located within this walled enclosure.(2) Jaʿfarīān, ''Āthār Islāmiyya Makkah wa Madīnah'' , p. 199-200.


==Etymology==
According to some reports from the year 1391 SH (2012-2013 CE), the Cemetery of the Martyrs of Fakh was destroyed and turned into a garbage dump.(4) ISNA, news code: 91090602351.


In most interpretive and historical sources of Muslims, the term "Balad al-Amīn" is considered one of the names and characteristics of the city of Mecca.<ref>Akḥbār Makka, al-Fākihī, vol. 2, p. 281; Majmaʿ al-Bayān, vol. 1, p. 387; al-ʿIqd al-Thamīn, vol. 1, p. 35.</ref> "Balad al-Amīn" is a combination of two words: "Balad" and "Amin." "Balad" refers to a city or land.<ref>Al-Taḥqīq, vol. 1, p. 328, under "Balad."</ref> "Amin" is derived from the root "Amn," which means safety and tranquility,<ref>Al-ʿAyn, vol. 8, p. 388; Mufradāt, vol. 1, p. 90; Al-Taḥqīq, vol. 1, p. 150, under "Amn."</ref> or "Āmin," meaning a place of security.<ref>Al-Tibyān, vol. 10, p. 376; Taḥṣīl al-Marām, p. 562; Al-Taḥrīr wa al-Tanwīr, vol. 1, p. 695.</ref> Thus, "Balad al-Amin" means a city of security, tranquility, and freedom from fear and terror.<ref>Al-Taḥqīq, vol. 1, pp. 150–151.</ref>
The Martyr of Fakh
Ḥusayn ibn ʿAlī ibn Ḥasan al-Muthallath ibn Ḥasan al-Muthannā, son of Imam Hasan al-Mujtaba (peace be upon him), known as Ṣāḥib al-Fakh(5) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 364.
He was the leader of a revolt against the Abbasid government, which is referred to as the Incident of Fakh or the Uprising of Fakh(6) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 366-367.


==Balad al-Amin in the Quran==
Ṣāḥib al-Fakh was martyred on the 8th of Dhul-Hijjah in the year 169 AH (Yawm al-Tarwiyah) in the Fakh region during the battle against the army of Hādī al-‘Abbāsī (reigned 169–170 AH), along with most of his soldiers, including about 100 of the Hasanid descendants(7) ʿ Amīn Āmīlī,, '' A‘yān al-Shīʿa'',vol. 6, p. 97.
According to al-Ḥamawī, a 7th-century AH historian, the bodies of the martyrs, after remaining on the ground for three days and being preyed upon by wild animals, were buried in the place now known as the Cemetery of the Martyrs of Fakh.(8) Yāqūt al-Ḥamawī, '' Muʿjam al-Buldān'',vol. 4, p. 238.
The Martyr of Fakh, or Ṣāḥib al-Fakh, began his uprising from Medina.(9) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 372.
After taking control of the city, due to the approaching Hajj season, he moved toward Mecca with 300 of his companions and close followers.
But upon reaching the Fakh region, he confronted the Abbasid army, commanded by ʿAbbās ibn Muḥammad (a descendant of ʿAbdullāh ibn ʿAbbās), and in this battle all of his army were martyred, with only a few captured. Some of his relatives, including his uncle Idrīs ibn ʿAbdullāh, managed to escape Idrīs fled to the Maghreb and established the Idrisid dynasty there.(10) Various Authors, ''Tārīkh al-Tashayyūʿ''. Vol. 1, p. 263.
Other Graves
It is said that ʿAbdullāh ibn ʿUmar ibn al-Khaṭṭāb(11) Ibn Saʿd, ''al-Ṭabaqāt al-Kubrā'',vol. 4, p. 142.
And a number of the ṣaḥābah (companions of the Prophet) are also buried in the Fakh region(12) Yāqūt al-Ḥamawī, '' Muʿjam al-Buldān'',vol. 4, p. 238.
There is also a report of the burial of ʿAbdullāh ibn Zubayr in Fakh(13) Jaʿfarīān, '',Āthār Islāmiyya Makkah wa Madīnah '', p. 200.
Virtue / Merit


The first reference to the term "Balad al-Amin" comes from verse 3 of [[Surah al-Tin]], which was revealed in the early years of the Prophet’s mission:<ref>See: Majmaʿ al-Bayān, vol. 10, pp. 612–613; An Introduction to the Dating of the Quran, pp. 303–307.</ref> 
According to a narration, the Messenger of God (peace be upon him), while traveling from Medina to Mecca, performed ghusl (ritual purification) at Fakh, which was six miles from Mecca [and is now part of the city of Mecca], before entering Mecca.(14) Ḥumayrī, '' al-Rawḍ al-Miʿṭār fī Khabar al-Aqṭār'', p. 436.


{{Verse|وَ هَـٰذَا ٱلْبَلَدِ ٱلْأَمِينِ|And [by] this secure city [Mecca].}} 
According to another narration, the Prophet (peace be upon him) stood in ṣalāh (prayer) at this place and wept during the prayer The Prophet explained that he wept because one of his descendants would be martyred at this place.(15) ) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 366-367.


In this verse, God swears by "Balad al-Amin," which some interpret as a reference to the special sanctity of Mecca and the emergence of Islam there.<ref>Al-Baḥr al-Muḥīṭ, vol. 10, p. 503; Al-Taḥrīr wa al-Tanwīr, vol. 30, p. 373.</ref> 


===The Supplication of Ibrahim===
Also, Imam Ja‘far al-Ṣādiq (peace be upon him), while passing through this place, foretold the martyrdom of one of his Ahl al-Bayt at this location.(16) ) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 367. , Muḥaddith Qumī, ''Muntahā al-Āmāl'', vol. 1, p. 261.


In other Quranic verses, it is mentioned that [[Ibrahim (a)]] prayed to God to make Mecca a secure city. Two verses, with slight differences in wording, refer to this supplication. Some narrations attribute the security of Mecca to this prayer,<ref>Tafsīr Ibn Abī Ḥātim, vol. 1, p. 229; Tafsīr Ibn Kathīr, vol. 1, pp. 297–299; Al-Durr al-Manthūr, vol. 1, p. 121.</ref> while others consider its security to have existed since the creation of the heavens and the earth:<ref>Ṣaḥīḥ al-Bukhārī, vol. 5, p. 98; Al-Kāfī, vol. 4, pp. 225–226; Al-Tafsīr al-Kabīr, vol. 4, p. 49.</ref> 


* {{verse|وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ|And [remember] when Ibrāhīm said, “My Lord, make this city [Mecca] secure and keep me and my sons away from worshipping idols.”}} (Surah Ibrāhīm, 14:35) 
Sheikh Tusi, in his book Rijāl, considered Ṣāḥib al-Fakh to be among the companions of Imam Ja‘far al-Ṣādiq (peace be upon him(17) Ṭūsī, '' Rijāl al-Ṭūsī'', p. 489.


* {{verse|وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ قَالَ وَمَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ|And [remember] when Ibrāhīm said, “My Lord, make this city secure and provide its people with fruits—those among them who believe in God and the Last Day.” He [God] said, “And whoever disbelieves, I will grant him enjoyment for a little while, then I will force him to the punishment of the Fire, and wretched is the destination.”}} (Surah al-Baqarah, 2:126)
It is narrated that Imam Musa al-Kāẓim (peace be upon him) honored the Martyr of Fakh(18) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 380.


===Related Concepts in the Quran===
Miqāt for Children


Other verses in the Quran also refer to concepts similar to "Balad al-Amin." For example, verses that mention the "Secure Haram," which, according to commentators, refers to Mecca and its surroundings:<ref>Al-Mīzān, vol. 16, p. 150.</ref> 
According to Shia jurists, based on narrations, Fakh is considered the miqāt (designated station for entering ihrām) for children.(19) Rūḥānī, '' al-Murtaqā ilā al-Fiqh al-Arqā '', vol. 2, p. 28.
In a narration, Imam Ja‘far al-Ṣādiq (peace be upon him), in response to the question of where the sewn garments of children could be removed [and where they could be made to enter ihrām], said: “My father, Imam Muhammad al-Bāqir (peace be upon him), would remove the children’s garments at Fakh and make them enter ihrām.”(20) Kulaynī, ''  al-Kāfī'', vol. 4, p. 303. , Shaykh Ṣadūq, '' Man Lā Yaḥḍuruhu al-Faqīh''  , vol. 2, p. 433.
Some jurists believe that the guardian of a child can make the child enter ihrām at one of the five designated miqāts on their behalf—by intending on their behalf and reciting the Talbiyah—but the act of removing the child’s garments and putting on the ihrām can be delayed until reaching Fakh.(21) Anṣārī, '' Maʿālim al-Dīn fī Fiqh Āl Yāsīn ''  ,vol. 1, p. 230. , Rūḥānī, '' al-Murtaqā ilā al-Fiqh al-Arqā '', vol. 2, p. 28.


* {{verse|...وَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِزْقًا مِنْ لَدُنَّا وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ|...And We did not make for them a secure Haram to which the fruits of everything are brought as provision from Us? But most of them do not know.}} (Surah al-Qaṣaṣ, 28:57) 
Most Shia jurists believe that the actual ihrām for children can be performed from Fakh, serving as their designated miqāt.(22) Anṣārī, '' Mawsūʿat Aḥkām al-Aṭfāl wa Adillatuhā'' , vol. 5, p. 282.
Of course, this applies to cases other than Ḥajj al-Tamattu


* {{verse|أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ|Have they not seen that We made [Mecca] a secure Haram, while people are snatched away from around them?}} (Surah al-ʿAnkabūt, 29:67) 
Some contemporary jurists, such as Muhammad-Taqi Bahjat, hold that the guardian of a child can make the child enter ihrām at one of the well-known miqāts and may delay the removal of the sewn garments and putting on the ihrām until reaching Fakh.(23) Iftikhārī Golpāygānī, ''  Ārāʾ al-Marājiʿ fī al-Ḥajj ʿalā Ḍawʾ Fatāwā al-Imām al-Khomeynī. '', vol. 1, p. 34.
Sunni jurists are either opposed to this or remain silent on the matter. However, some of them say that there is no problem in delaying the ihrām of a child until reaching the Ḥaram (the Sacred Mosque) or near it(24) Ibn ʿAbd al-Barr al-Qurṭubī, '' al-Kāfī fī Fiqh Ahl al-Madīnah '',vol. 1, p. 411.


===Safety for Those Entering Mecca===
"references"
 
. Āthār-i Islāmī-yi Makkah wa Madīnah. By Rasūl Jaʿfariyān. Tehran: Nashr-i Mashʿar, 1390 SH.
Another verse in the Quran, after mentioning the concept of the [[House of God]], states that whoever enters Mecca will be secure:<ref>Al-Mīzān, vol. 3, p. 351.</ref> 
. ʾĀrāʾ al-marājiʿ fī al-ḥajj ʿalā ḍawʾ fatāwā al-Imām al-Khumaynī. By ʿAlī Iftikhārī-yi Gulpāyigānī. Tehran: Nashr-i Mashʿar, 1428 AH.
 
. Aʿyān al-shīʿah. By Sayyid Muḥsin Amīn al-ʿĀmilī. Edited by Ḥasan Amīn. Beirut: Dār al-Taʿāruf, 1403 AH.
{{Verse|فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ وَمَنْ دَخَلَهُ كَانَ آمِنًا وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ|In it are clear signs [such as] the standing place of Ibrāhīm. And whoever enters it will be secure. And [due] to God from the people is a pilgrimage to the House—for whoever is able to find thereto a way. But whoever disbelieves—then indeed, God is free from need of the worlds.}} (Surah Āl ʿImrān, 3:97) 
Biḥār al-anwār. By Muḥammad Bāqir al-ʿAllāmah al-Majlisī. Tehran: Islāmīyah, n.d.
 
. Tārīkh Ibn Khaldūn. By Ibn Khaldūn. Translated by Āyatī. Tehran: Muʾassasah-yi Muṭālaʿāt-i Farhangī, 1363 SH.
==The Meaning of Security==
. Tārīkh-i Tashayyuʿ. A group of researchers, under the supervision of Dr. Sayyid Aḥmad Riḍā Khazarī. Qom: Pizhūhishgāh-i Ḥawzah wa Dānishgāh, 1388 SH.
 
. Rijāl al-Ṭūsī. By Muḥammad b. Ḥasan al-Ṭūsī. Edited by Jawād Qayyūmī Iṣfahānī. Qom: Muʾassasah-yi Nashr-i Islāmī, 1427 AH.
Scholars differ regarding the meaning and implications of the security mentioned in the Quranic concept of the "Secure City." Some consider it to be **creational**, while others view it as **legislative**: 
. Al-Rawḍ al-miʿṭār fī khabar al-aqṭār. By Muḥammad b. ʿAbd al-Munʿim al-Ḥimyarī (d. 900 AH). Edited by Iḥsān ʿAbbās. Beirut: Maktabat Lubnān Nāshirūn, 1984 CE.
 
. Shifāʾ al-gharām bi-akhbār al-balad al-ḥarām. By Muḥammad b. Aḥmad al-Fāsī. Edited by ʿAlī Muḥammad ʿUmar. Cairo: Maktabat al-Thaqāfah al-Dīniyyah, 1428 AH.
===Creational Security===
. Al-Ṭabaqāt al-kubrā. By Ibn Saʿd. Edited by Muḥammad ʿAbd al-Qādir ʿAṭā. Beirut: Dār al-Kutub al-ʿIlmiyyah, 1410 AH.
 
. Farhang-i Aʿlām-i Jughrāfiyāʾī. By Muḥammad Muḥammad Ḥasan Sharāb. Translated by Ḥamīd Riḍā Shaykhī. Tehran: Nashr-i Mashʿar, 1383 SH.
Regarding creational security, three aspects are mentioned: 
. Al-Kāfī. By Muḥammad b. Yaʿqūb al-Kulaynī (d. 329 AH). Tehran: Islāmīyah, 1362 SH.
 
. Al-Kāfī fī fiqh ahl al-Madīnah. By Yūsuf b. ʿAbd Allāh Ibn ʿAbd al-Barr al-Qurṭubī (d. 463 AH). Edited by Muḥammad Muḥammad Aḥīd. Riyadh: Maktabat al-Riyāḍ al-Jadīdah, 1400 AH.
* Protection from earthquakes and destruction.
. Al-Murtaqī ilā al-fiqh al-arqā. By Muḥammad Rūḥānī (d. 1418 AH). Tehran: Dār al-Jallī (Muʾassasat al-Jalīl li-l-Taḥqīqāt al-Thaqāfiyyah), 1419 AH.
* Protection from famine.
. Maʿālim al-dīn fī fiqh Āl Yāsīn. By Muḥammad b. Shujāʿ al-Anṣārī (Ibn Qaṭṭān, d. 832 AH). Qom: Muʾassasat al-Imām al-Ṣādiq, 1424 AH.
* Safety from killing and hostility.<ref>Majmaʿ al-Bayān, vol. 1, p. 388; Zād al-Masīr, vol. 1, p. 111; Al-Tafsīr al-Kabīr, vol. 4, p. 49.</ref> 
. Muʿjam al-buldan. By Yāqūt al-Ḥamawī (d. 626 AH). Beirut: Dār Ṣādir, 1995 CE.
 
. Maqātil al-Ṭālibiyyīn. By ʿAlī b. al-Ḥusayn Abū al-Faraj al-Iṣfahānī (d. 356 AH). Edited by Aḥmad Ṣaqr. Beirut: Muʾassasat al-Aʿlamī, 1419 AH.
Some proponents of the theory of creational security attribute the occurrence of diseases and natural disasters in Mecca throughout history to the sins of its people.<ref>Akḥbār Makka, al-Fākihī, vol. 2, p. 268; Ithāf al-Warā, vol. 2, pp. 569–570; See: Ṣahbāʾ al-Ḥajj, p. 155.</ref> Some researchers also argue that the creational security of Mecca is not absolute but relative.<ref>See: Tasnīm, vol. 6, pp. 597–598.</ref> 
. Muntahā al-ʾĀmāl. By Muḥaddith Qummī (d. 1359 AH). Tehran: Kitābfurūshī-yi Islāmīyah, 1379 SH.
 
. Man lā yaḥḍuruhu al-faqīh. By Shaykh al-Ṣadūq (d. 386 AH). Qom: Jāmiʿat al-Mudarrisīn, 1404 AH.
===Legislative Security===
. Mawsūʿat Aḥkām al-Aṭfāl wa Adillatihā. By Qudrat Allāh Anṣārī. Qom: Markaz-i Fiqhī-yi Aʾimmat al-Aṭhār (ʿa), 1429 AH.
 
Other commentators consider the **security of the Haram** to be **legislative**, meaning that the sanctity and inviolability of Mecca are maintained through specific rulings and regulations that make it a secure area. According to Islamic rulings, certain actions, such as cutting trees, harming animals (except harmful ones),<ref>Al-Kāfī, vol. 4, p. 226; Al-Majmūʿ, vol. 7, p. 441; Jawāhir al-Kalām, vol. 18, pp. 414–415.</ref> harming pilgrims,<ref>Surah al-Māʾidah, 5:2.</ref> and carrying out punishments or retribution against criminals who seek refuge there until they leave the [[Masjid al-Ḥarām]], are prohibited.<ref>Akḥbār Makka, al-Fākihī, vol. 3, p. 360; Al-Muḥallā, vol. 7, p. 262; Al-Tafsīr al-Kabīr, vol. 32, p. 212.</ref> 
 
===Interpretation of Mecca’s Security as Safety from Punishment===
 
Some interpret the security of Mecca for those who enter it: {{verse|وَمَنْ دَخَلَهُ كَانَ آمِنًا|And whoever enters it will be secure}}<ref>Surah Āl ʿImrān, 3:97</ref> as safety from the punishment of Hell and entry into Paradise.<ref>Faḍāʾil Makka, pp. 23–24; See: Al-Durr al-Manthūr, vol. 2, p. 55.</ref> Some narrations state that those who die in [[Mecca]] are safe from the punishment of the Hereafter.<ref>Akḥbār Makka, al-Fākihī, vol. 3, pp. 68–69; Al-Durr al-Manthūr, vol. 1, p. 133.</ref> 
 
===Interpretation of Balad al-Amin as the Prophet and Ahl al-Bayt===
 
In some Shia narrations, "Balad al-Amin" is interpreted as referring to the [[Prophet (s)]]<ref>Al-Burhān, vol. 5, p. 693; Kanz al-Daqāʾiq, vol. 14, p. 341; Bayān al-Saʿāda, vol. 4, p. 264.</ref> and the [[Ahl al-Bayt (a)]],<ref>Tafsīr al-Qummī, vol. 2, p. 430; Biḥār al-Anwār, vol. 24, pp. 105–108.</ref> as faith in them ensures safety from misguidance in this world and punishment in the Hereafter.<ref>Biḥār al-Anwār, vol. 24, p. 107.</ref> Some narrations also state that entering Mecca with recognition of the Ahl al-Bayt (a) ensures safety in this world and the Hereafter.<ref>Al-Kāfī, vol. 4, p. 545.</ref> 
==Notes==
{{Notes}}
 
==References==
{{References}}
 
*Fākihī, Muḥammad b. Isḥāq al-.''Akhbār Makka''. Edited by ʿAbd al-Malik b. ʿAbd Allāh b. Duhaysh. Beirut: Dār Khidr, 1414 AH.  
*Fāsī, Muḥammad b. Aḥmad al-.''Al-ʿIqd al-Thamīn fī Tārīkh al-Balad al-Amīn''. Edited by Muḥammad ʿAbd al-Qādir. Beirut: Dār al-Kutub al-ʿIlmiyya, 1419 AH.
*Ibn ʿĀshūr, Muḥammad al-Ṭāhir.''Al-Taḥrīr wa al-Tanwīr''. Tunis: Dār al-Tūnisiyya lil-Nashr, 1984.
*Ibn Fāris, Aḥmad.''Muʿjam Maqāyīs al-Lugha''. Edited by ʿAbd al-Salām Muḥammad Hārūn. Beirut: Dār al-Fikr, 1399 AH.  
*Muṣṭafawī, Ḥasan.''Al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm''. Tehran: Ministry of Culture and Islamic Guidance, 1374 SH.  
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