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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.   
'''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.   


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.   
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.   


==Etymology==
==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.<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>   
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-Amin" means a city of security, tranquility, and freedom from fear and terror.<ref>Al-Taḥqīq, vol. 1, pp. 150–151.</ref>   


==Balad al-Amin in the Quran==
==Balad al-Amin in the Quran==
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*Ṭabarsī, Faḍl b. al-Ḥasan al-.''Majmaʿ al-Bayān fī Tafsīr al-Qurʾān''. Beirut: Dār al-Maʿrifa, 1406 AH.     
*Ṭabarsī, Faḍl b. al-Ḥasan al-.''Majmaʿ al-Bayān fī Tafsīr al-Qurʾān''. Beirut: Dār al-Maʿrifa, 1406 AH.     
*Ṭūsī, Muḥammad b. al-Ḥasan al-.''Al-Tibyān fī Tafsīr al-Qurʾān''. Edited by Aḥmad Ḥabīb Qaṣīr. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī.
*Ṭūsī, Muḥammad b. al-Ḥasan al-.''Al-Tibyān fī Tafsīr al-Qurʾān''. Edited by Aḥmad Ḥabīb Qaṣīr. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī.
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Revision as of 06:12, 1 February 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 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.

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.

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-Amin" means a city of security, tranquility, and freedom from fear and terror.[5]

Balad al-Amin in the Quran

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:[6]

﴾وَ هَـٰذَا ٱلْبَلَدِ ٱلْأَمِينِ﴿

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.[7]

The Supplication of Ibrahim

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,[8] while others consider its security to have existed since the creation of the heavens and the earth:[9]

  • ﴾وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ﴿ (Surah Ibrāhīm, 14:35)
  • ﴾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﴿ (Surah al-Baqarah, 2:126)

Related Concepts in the Quran

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:[10]

  • ﴾...وَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِزْقًا مِنْ لَدُنَّا وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ﴿ (Surah al-Qaṣaṣ, 28:57)
  • ﴾أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ﴿ (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]

﴾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﴿ (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: ﴾وَمَنْ دَخَلَهُ كَانَ آمِنًا﴿[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-Amin as the Prophet and Ahl al-Bayt

In some Shia narrations, "Balad al-Amin" is interpreted as referring to the Prophet (s)[21] and the Ahl al-Bayt (a),[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) 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

  • 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.
  • Rāghib al-Iṣfahānī, al-Ḥusayn b. Muḥammad.Mufradāt Alfāẓ al-Qurʾān. Edited by Ṣafwān ʿAdnān Dāwūdī. Damascus: Dār al-Qalam, 1412 AH.
  • 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.
  • Ṭabarsī, Faḍl b. al-Ḥasan al-.Majmaʿ al-Bayān fī Tafsīr al-Qurʾān. Beirut: Dār al-Maʿrifa, 1406 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-.Al-Tibyān fī Tafsīr al-Qurʾān. Edited by Aḥmad Ḥabīb Qaṣīr. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī.
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