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'''The grave of Ismail b. Jafar (a)''' is the burial place of Ismail, the eldest son of [[Imam Jafar al-Sadiq]] (a), who passed away before his father. His body was buried in [[Medina]], in the [[Baqi Cemetery]]. For centuries, this shrine had a structure and a dome and was a place of visitation for pilgrims. It is said that the shrine was built on land that was previously the house of [[Imam al-Sajjad]] (a), and in its courtyard, there was a well from which people would drink for the healing of the sick.   
'''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, Prophet Ibrāhīm (a.s.) 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.   


This shrine was destroyed in the year 1344 AH when the [[Wahhabis]] took control of [[Mecca]] and Medina. After this event, a simple wall was built around the grave until it was completely demolished during the construction of a road next to the cemetery. According to some reports, the body of Ismail was moved to another part of Baqi, near the grave of [[Umm al-Banin]] or near the graves of the Martyrs of Harra, or about 10 meters away from the grave of [[Halima al-Sadiyya]].   
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.s.)]], as faith in them ensures safety from misguidance.   


==Ismaill ibn Jafar==
==Etymology==
Ismail ibn Jafar was the eldest son of [[Imam Jafar ibn Muhammad al-Sadiq]] (a.s.), the sixth Imam of the Shia, who passed away during his father’s lifetime. His death is estimated to have occurred around the year 138 AH.<ref>“The Shrine of Ismail ibn Jaʿfar in Baqi and Its Historical Context up to the Present Century,” p. 52.</ref> Some Shia during the lifetime of Imam al-Sadiq (a) believed that Ismail would be his successor. Some denied his death, while others believed in the Imamate of his son, Muhammad. Both groups came to be known as the [[Ismailis]].<ref>Al-Irshād, vol. 2, pp. 209–210.</ref> 


==Burial Place==
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 "Amīn." "Balad" refers to a city or land.<ref>Al-Taḥqīq, vol. 1, p. 328, under "Balad."</ref> "Amīn" 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-Amīn" means a city of security, tranquility, and freedom from fear and terror.<ref>Al-Taḥqīq, vol. 1, pp. 150–151.</ref>   
According to historical sources, Ismail ibn Jafar passed away in Urayd (a village near Medina), but his body was brought to Medina and buried in the Baqiʿ Cemetery.<ref>Al-Irshād, vol. 2, p. 209; Sirr al-Silsila al-ʿAlawiyya, p. 34; al-Majdī, p. 100.</ref> His grave was located in an area that became separated from the rest of Baqīʿ when the city walls were extended, placing his shrine inside the walls of Medina (adjacent to the city wall) while the rest of the cemetery remained outside.<ref>Wafāʾ al-Wafā, vol. 5, p. 117.</ref>
==History of the Dome==
The grave of Ismail ibn Jafar had a dome during certain periods of history. It is said that the dome and shrine were built during the rule of the [[Fatimids]] in [[Egypt]] (302–564 AH). A description from the 8th century AH indicates that at that time, the grave of Ismail was a shrine with a large white dome located west of [[The dome of ʿAbbas ibn ʿAbd al-Muttalib|the dome of ʿAbbas ibn ʿAbd al-Muttalib]] and adjacent to the wall of [[Medina]]. According to the same report, the shrine was built on land that was previously the house of [[Imam Zayn al-ʿAbidin]] (a), and at that time, there was an abandoned mosque and a well next to the shrine.<ref>Al-Taʿrīf bimā ansat al-hijra, p. 121.</ref>   


Samhudi, a historian of Medina in the second half of the 9th century, mentions two inscriptions at the shrine of Ismail. These inscriptions indicated that the structure was built by Husayn ibn Abi al-Hayjaʾ (an envoy of the Fatimid government) in the year 546 AH, and the same individual had also endowed a garden located to the west of the shrine to Ismail’s mausoleum.<ref>Wafāʾ al-Wafā, vol. 3, p. 306.</ref> 
==Balad al-Amīn in the Quran==


Later travelogues also mention the shrine of Ismail ibn Jafar.<ref>See: “The Shrine of Ismāʿīl ibn Jaʿfar in Baqīʿ and Its Historical Context up to the Present Century,” pp. 56–59.</ref> For example, Ayyashi, a travel writer from the Levant in the 11th century, reports that Shia pilgrims, many of whom were part of the Iraqi caravan, made a point to visit the grave of Ismail.<ref>Al-Riḥla al-ʿAyyāshiyya, vol. 1, p. 381.</ref> A report from the early 13th century AH also mentions a well in the courtyard of the shrine attributed to Imam Zayn al-Abidin (a.s.), from which water was taken for the healing of the sick.<ref>Ḥālāt al-Ḥaramayn, in Fifty Hajj Travelogues from the Qajar Era, p. 256.</ref>
The first reference to the term "Balad al-Amīn" 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>


==Destruction of the Dome== 
{{Quran|وَ هَـٰذَا ٱلْبَلَدِ ٱلْأَمِينِ|And [by] this secure city [Mecca].}}  
With the rise of the [[Wahhābī]] movement in the [[Arabian Peninsula]] and [[Medina]], the shrine of Ismāʿīl, like other mausoleums and domes, was demolished in 1344 AH. According to some later reports, a simple enclosure was constructed around the grave.<ref>Safar-nāma Makka, Ḥāj Sayyid Muḥammad Fāṭimī, in Fourteen Qājār-Era Hajj Travelogues, p. 996.</ref> It is said that the tomb was surrounded by plain walls without doors or windows, measuring 3x3 meters and 2.5 meters in height, located outside the [[Baqīʿ Cemetery]] at a distance of 15 meters west of its wall, directly opposite the graves of the Imāms (a).<ref>Tārīkh Ḥaram Aʾimmat al-Baqīʿ, pp. 289–290.</ref>  


==Current Location==
In this verse, God swears by "Balad al-Amīn," 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>
In 1394 AH (1975 CE), during the construction of a road west of the Baqi Cemetery, the area around Ismail's grave was demolished, and it was rumored that his body was found intact.<ref>Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 290.</ref> Some reports indicate that the remains of [[Ismail b. Jaʿfar (a)]] were relocated to the Baqīʿ Cemetery with the cooperation of some prominent Ismaili figures<ref>Āthār Islāmī Makka wa Madīna, p. 348.</ref> and marked.<ref>Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 290; Āthār Islāmī Makka wa Madīna, p. 348.</ref> Due to differing descriptions and the loss of landmarks, the exact location of his grave remains uncertain. However, it is believed to be near the [[Grave of Umm al-Banīn]], close to the [[Martyrs of Ḥarra]], or approximately 10 meters from the [[Grave of Halimah al-Sadiyyah]] at the edge of Baqi.<ref>Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 291.</ref>


==gallery==  
==The Supplication of Ibrahim==
<gallery>
File:موقیعت قبور بقیع.jpg|Approximate location of the grave of Ismail b. Jafar in Baqīʿ (marked as No. 8)
File:نقشه بقیع.jpg|Map showing the location of Ismail ibn Jafar’s grave in Baqīʿ 
</gallery> 


In other Quranic verses, it is mentioned that [[Ibrāhīm (a.s.)]] 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> 
* {{Quran|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) 
* {{Quran|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) 
==Related Concepts in the Quran==
Other verses in the Quran also refer to concepts similar to "Balad al-Amīn." 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> 
* {{Quran|...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) 
* {{Quran|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) 
==Safety for Those Entering Mecca==
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> 
{{Quran|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) 
==The Meaning of Security==
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**: 
==Creational Security==
Regarding creational security, three aspects are mentioned: 
* Protection from earthquakes and destruction. 
* Protection from famine. 
* 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> 
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> 
==Legislative Security==
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: {{Quran|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-Amīn as the Prophet and Ahl al-Bayt==
In some Shia narrations, "Balad al-Amīn" 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.s.)]],<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.s.) ensures safety in this world and the Hereafter.<ref>Al-Kāfī, vol. 4, p. 545.</ref> 
==Notes==
==Notes==
{{Notes}}
{{Notes}}
==References==
==References==
{{References}}
{{References}}
*ʿAyyāshī, ʿAbd Allāh b. Muḥammad al-.''Al-Riḥla al-ʿAyyāshiyya''. Edited by Saʿīd al-Fāḍilī and Sulaymān al-Qarshī. Abu Dhabi: Dār al-Suwaydī lil-Nashr wa al-Tawzīʿ, 2006.   
 
*Bukhārī, Muḥammad b. Ismāʿīl al-. ''Al-Adab al-mufrad''. 3rd edition. Edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Bashāʾir al-Islāmiya, 1409 AH.   
1. **Fākihī, Muḥammad b. Isḥāq al-.** *Akḥbār Makka*. Edited by ʿAbd al-Malik b. ʿAbd Allāh b. Duhaysh. Beirut: Dār Khidr, 1414 AH. 
*Jaʿfarīyān, Rasūl. ''Āthār Islāmī Makka wa Madīna''. Tehran: Mashʿar, 1382 AH.
2. **Ṭabarsī, Faḍl b. al-Ḥasan al-.** *Majmaʿ al-Bayān fī Tafsīr al-Qurʾān*. Beirut: Dār al-Maʿrifa, 1406 AH.   
*Khamihyār, Aḥmad.** *Bahsht al-Baqīʿ*. Tehran: Andīsha-yi Mīrāth, 1401 AH.  
3. **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.   
*Mufīd, Shaykh al-.''Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā al-ʿibād''. Edited by Muʾassasat Āl al-Bayt. Qom: Kongreh Shaykh Mufīd, 1413 AH.   
4. **Muṣṭafawī, Ḥasan.** *Al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm*. Tehran: Ministry of Culture and Islamic Guidance, 1374 SH.
*Muṭrī, Jamāl al-Dīn Muḥammad b. Aḥmad al-.''Al-Taʿrīf bimā ansat al-hijra''. Edited by Salmān al-Raḥīlī. Riyadh: Dār al-Malik ʿAbd al-ʿAzīz, 1426 AH.   
5. **Ibn Fāris, Aḥmad.** *Muʿjam Maqāyīs al-Lugha*. Edited by ʿAbd al-Salām Muḥammad Hārūn. Beirut: Dār al-Fikr, 1399 AH.   
*Najafī, Ḥāfiẓ.''Buqʿat Ismāʿīl ibn Jaʿfar fī al-Baqīʿ wa basīṭuhā al-tārīkhī ilā al-qarn al-ḥāḍir''.Mīqāt al-Ḥajj, no. 124, pp. 49–74.   
6. **Rāghib al-Iṣfahānī, al-Ḥusayn b. Muḥammad.** *Mufradāt Alfāẓ al-Qurʾān*. Edited by Ṣafwān ʿAdnān Dāwūdī. Damascus: Dār al-Qalam, 1412 AH.   
*Najmī, Muḥammad Ṣādiq.''Tārīkh ḥaram aʾimmat al-Baqīʿ wa āthār ukhrā fī Madīnat al-Munawwara''. Tehran: Mashʿar, 1386 AH.   
7. **Ṭūsī, Muḥammad b. al-Ḥasan al-.** *Al-Tibyān fī Tafsīr al-Qurʾān*. Edited by Aḥmad Ḥabīb Qaṣīr. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī.   
*Samhūdī, ʿAlī b. ʿAbd Allāh al-.''Wafāʾ al-wafā bi-akhbār dār al-Muṣṭafā''. Edited by Qāsim al-Sāmarrāʾī. London: Muʾassasat al-Furqān, 2006.  
8. **Ibn ʿĀshūr, Muḥammad al-Ṭāhir.** *Al-Taḥrīr wa al-Tanwīr*. Tunis: Dār al-Tūnisiyya lil-Nashr, 1984.   
{{end}}
9. **Ṣabbāgh, Muḥammad b. Aḥmad al-.** *Taḥṣīl al-Marām fī Akḥbār al-Bayt al-Ḥarām*. Edited by ʿAbd Allāh b. Duhaysh. Mecca: Maktabat al-Asadī, 1424 AH.

Revision as of 11:48, 27 January 2025

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, Prophet Ibrāhīm (a.s.) 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.

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.s.), as faith in them ensures safety from misguidance.

Etymology

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.[1] "Balad al-Amīn" is a combination of two words: "Balad" and "Amīn." "Balad" refers to a city or land.[2] "Amīn" is derived from the root "Amn," which means safety and tranquility,[3] or "Āmin," meaning a place of security.[4] Thus, "Balad al-Amīn" means a city of security, tranquility, and freedom from fear and terror.[5]

Balad al-Amīn in the Quran

The first reference to the term "Balad al-Amīn" comes from verse 3 of Surah al-Tin, which was revealed in the early years of the Prophet’s mission:[6]

In this verse, God swears by "Balad al-Amīn," which some interpret as a reference to the special sanctity of Mecca and the emergence of Islam there.[7]

The Supplication of Ibrahim

In other Quranic verses, it is mentioned that Ibrāhīm (a.s.) 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,[8] while others consider its security to have existed since the creation of the heavens and the earth:[9]

  • (Surah Ibrāhīm, 14:35)
    • (Surah al-Baqarah, 2:126)

      Related Concepts in the Quran

      Other verses in the Quran also refer to concepts similar to "Balad al-Amīn." For example, verses that mention the "Secure Haram," which, according to commentators, refers to Mecca and its surroundings:[10]

      • (Surah al-Qaṣaṣ, 28:57)
        • (Surah al-ʿAnkabūt, 29:67)

          Safety for Those Entering Mecca

          Another verse in the Quran, after mentioning the concept of the House of God, states that whoever enters Mecca will be secure:[11]

          (Surah Āl ʿImrān, 3:97)

          The Meaning of Security

          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**:

          Creational Security

          Regarding creational security, three aspects are mentioned:

          • Protection from earthquakes and destruction.
          • Protection from famine.
          • Safety from killing and hostility.[12]

          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.[13] Some researchers also argue that the creational security of Mecca is not absolute but relative.[14]

          Legislative Security

          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),[15] harming pilgrims,[16] and carrying out punishments or retribution against criminals who seek refuge there until they leave the Masjid al-Ḥarām, are prohibited.[17]

          Interpretation of Mecca’s Security as Safety from Punishment

          Some interpret the security of Mecca for those who enter it: [18] as safety from the punishment of Hell and entry into Paradise.[19] Some narrations state that those who die in Mecca are safe from the punishment of the Hereafter.[20]

          Interpretation of Balad al-Amīn as the Prophet and Ahl al-Bayt

          In some Shia narrations, "Balad al-Amīn" is interpreted as referring to the Prophet (s)[21] and the Ahl al-Bayt (a.s.),[22] as faith in them ensures safety from misguidance in this world and punishment in the Hereafter.[23] Some narrations also state that entering Mecca with recognition of the Ahl al-Bayt (a.s.) ensures safety in this world and the Hereafter.[24]

          Notes

          1. ↑ Akḥbār Makka, al-Fākihī, vol. 2, p. 281; Majmaʿ al-Bayān, vol. 1, p. 387; al-ʿIqd al-Thamīn, vol. 1, p. 35.
          2. ↑ Al-Taḥqīq, vol. 1, p. 328, under "Balad."
          3. ↑ Al-ʿAyn, vol. 8, p. 388; Mufradāt, vol. 1, p. 90; Al-Taḥqīq, vol. 1, p. 150, under "Amn."
          4. ↑ Al-Tibyān, vol. 10, p. 376; Taḥṣīl al-Marām, p. 562; Al-Taḥrīr wa al-Tanwīr, vol. 1, p. 695.
          5. ↑ Al-Taḥqīq, vol. 1, pp. 150–151.
          6. ↑ See: Majmaʿ al-Bayān, vol. 10, pp. 612–613; An Introduction to the Dating of the Quran, pp. 303–307.
          7. ↑ Al-Baḥr al-Muḥīṭ, vol. 10, p. 503; Al-Taḥrīr wa al-Tanwīr, vol. 30, p. 373.
          8. ↑ Tafsīr Ibn Abī Ḥātim, vol. 1, p. 229; Tafsīr Ibn Kathīr, vol. 1, pp. 297–299; Al-Durr al-Manthūr, vol. 1, p. 121.
          9. ↑ Ṣaḥīḥ al-Bukhārī, vol. 5, p. 98; Al-Kāfī, vol. 4, pp. 225–226; Al-Tafsīr al-Kabīr, vol. 4, p. 49.
          10. ↑ Al-Mīzān, vol. 16, p. 150.
          11. ↑ Al-Mīzān, vol. 3, p. 351.
          12. ↑ Majmaʿ al-Bayān, vol. 1, p. 388; Zād al-Masīr, vol. 1, p. 111; Al-Tafsīr al-Kabīr, vol. 4, p. 49.
          13. ↑ Akḥbār Makka, al-Fākihī, vol. 2, p. 268; Ithāf al-Warā, vol. 2, pp. 569–570; See: Ṣahbāʾ al-Ḥajj, p. 155.
          14. ↑ See: Tasnīm, vol. 6, pp. 597–598.
          15. ↑ Al-Kāfī, vol. 4, p. 226; Al-Majmūʿ, vol. 7, p. 441; Jawāhir al-Kalām, vol. 18, pp. 414–415.
          16. ↑ Surah al-Māʾidah, 5:2.
          17. ↑ Akḥbār Makka, al-Fākihī, vol. 3, p. 360; Al-Muḥallā, vol. 7, p. 262; Al-Tafsīr al-Kabīr, vol. 32, p. 212.
          18. ↑ Surah Āl ʿImrān, 3:97
          19. ↑ Faḍāʾil Makka, pp. 23–24; See: Al-Durr al-Manthūr, vol. 2, p. 55.
          20. ↑ Akḥbār Makka, al-Fākihī, vol. 3, pp. 68–69; Al-Durr al-Manthūr, vol. 1, p. 133.
          21. ↑ Al-Burhān, vol. 5, p. 693; Kanz al-Daqāʾiq, vol. 14, p. 341; Bayān al-Saʿāda, vol. 4, p. 264.
          22. ↑ Tafsīr al-Qummī, vol. 2, p. 430; Biḥār al-Anwār, vol. 24, pp. 105–108.
          23. ↑ Biḥār al-Anwār, vol. 24, p. 107.
          24. ↑ Al-Kāfī, vol. 4, p. 545.

          References

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