The final three days of Hajj are known as Ayyam al-Tashreeq (the Days of Drying Meat). Pilgrims continue their pilgrimage with the stoning of the Jamarat and performing Tawaf al-Wida, marking the completion of Hajj.
Background
The final three days of Hajj are known as Ayyam al-Tashreeq (Arabic: أيام التشريق; “the Days of Drying Meat”) because the early pilgrims would preserve the meat acquired from animal sacrifices by seasoning it with salt and letting it dry in the sun to prevent it from going rotten.
About these days, the Prophet ﷺ said:
The days of Tashreeq are the days of eating and drinking.
[Narrated in Sahih Muslim]
Rami of all Jamarat
Pelting must be performed after Zawwal (midday) on the 11th and before Fajr on the 12th.
After Zawwal, preferably before or after Asr when there should be less of a crowd, proceed to the Jamarat with about 30 stones. You will need seven stones for each pillar, but keep some spare stones with you if you need them.
It is sunnah to pelt Jamarah al-Ula (the small pillar) first, followed by du’a, then Jamarah al-Wusta (the middle pillar), followed by du’a and finally Jamarah al-Aqaba (the big pillar), with no du’a thereafter.
Du’a should be made standing away from the crowd, facing the Qibla.
If Rami is performed in a different order, e.g., the big Jamarah is pelted first, it won’t have to be repeated, and no penalty will be due, although it is contrary to the sunnah.
Please refer to this article for the procedure for performing Rami al-Jamarat.
Timing
There are various times of the day when pelting is more virtuous than other times. These times are as follows:
- Before Zawwal (midday) – Not allowed to pelt.
- After Zawwal (the beginning time of Dhuhr salah) until sunset – sunnah. Try to perform Rami between these times, provided it isn’t too crowded.
- Between sunset and Fajr salah – Disliked (makruh) for men*, but still valid and permissible for women, the elderly and the infirm.
*It will not be disliked (makruh) for a man who is a Mahram to perform Rami with a woman who is pelting at this time.
After Pelting
Upon completion, return to your camp in Mina and spend the day in worship, making the most of your remaining time.
If you have not completed any of the rites of the previous day, you may do so today.
Day 5: 12th of Dhul Hijjah
On this day, you do exactly the same as the previous day, i.e. pelt all three Jamarat.
Pelting must be performed after Zawwal (midday) on the 12th and before Fajr on the 13th.
Ensure any remaining rites you haven’t yet performed are completed before sunset on this day, or a penalty will be necessary for each one missed.
Leaving for Makkah
If you want to leave for Makkah after you have performed Rami, you should do so before sunset. Departing after sunset is makruh (disliked), although permissible without incurring a penalty.
If you’re still within the boundaries of Mina by the start of Fajr salah on the 13th, it becomes wajib (obligatory) to perform Rami on this day. Omitting Rami once it has become obligatory will result in a penalty.
It is worth keeping in mind that the Jamarah al-Aqaba (the big pillar) is inside the boundary of Makkah rather than the boundary of Mina. Therefore, providing you get to this point before Fajr salah on the 13th of Dhul Hijjah, you won’t be obliged to perform Rami on this day.
It’s a good idea to travel to Makkah by foot on this day since vehicular transport can be chaotic.
Wadi al-Muhassab
On the way back to Makkah, it is a sunnah to stop in an area called Wadi al-Muhassab, as was the practice of the Prophet ﷺ. Anas bin Malik I narrated:
The Prophet ﷺ offered the Dhuhr, Asr, Maghrib and Isha prayers and slept for a while at a place called al-Muhassab and then rode to the Kaaba and performed Tawaf around it.
[Narrated in Sahih al-Bukhari]
Omitting this, however, won’t result in a penalty.
Day 6: 13th of Dhul Hijjah
Although not necessary, it is desirable to remain in Mina on the 13th of Dhul Hijjah and perform Rami on this day. By this point, all rites of Hajj should have been performed.
If you intend to stay in Mina, ensure you have sufficient food and drink, as most people would have left for Makkah the previous day.
Like the previous two days, all three Jamarat will be pelted. The timing is as follows:
- After the beginning time of Fajr salah until Zawwal (midday) – Makruh (disliked) but permissible.
- After Zawwal (the beginning time of Dhuhr salah) until Sunset – Sunnah.
The window ends immediately at sunset. A penalty will be due if Rami hasn’t been performed by this point.
On completion, leave Mina for Makkah. You may use private transport or walk.
Tawaf al-Wida (Tawaf al-Sadr)
Tawaf al-Wida (the farewell Tawaf), also known as Tawaf al-Sadr, is the last rite before departure from Makkah. It is wajib (obligatory) and must be performed before leaving the boundaries of the Haram. Omitting this Tawaf without a valid reason will result in a penalty.
Women in a state of major ritual impurity, as well as residents living within the boundary of the Haram, are not obligated to perform this Tawaf.
Abdullah ibn Abbas I narrated:
The people were ordered to perform the Tawaf of the Kaaba (Tawaf al-Wida) as the last thing before leaving (Makkah), except the menstruating women who were excused.
[Narrated in Sahih al-Bukhari]
Timing
Tawaf al-Wida may be performed any time after Tawaf al-Ziyarah, although it is preferable that it is performed before departure from Makkah. Therefore, if you plan to stay in Makkah for a few extra days, you may perform normal ibadah as you did before the days of Hajj, ensuring you perform the Tawaf just before you leave.
Any Tawaf performed after Tawaf al-Ziyarah will count as Tawaf al-Wida, even if its intention was not made or an intention for nafl Tawaf was made.
Performing Tawaf al-Wida
Complete the seven circuits of Tawaf and perform two rak’ahs of salah at Maqam Ibrahim thereafter. You should also drink some Zamzam water. Please note that Raml (uncovering your right shoulder in Ihram) or Idtiba (walking briskly) should not be practised during this Tawaf. There is no Sa’i thereafter, nor should the hair be cut.
Refer to this article for a detailed guide on Tawaf.
Your Hajj is now complete. May it be accepted. Ameen.
The Prophet ﷺ on Ayyam al-Tashreeq
The Prophet ﷺ remained in Mina for a period of three days, spending Monday, Tuesday and Wednesday there. Whilst he was at Arafat, the Prophet ﷺ proclaimed the following concerning the length of stay at Mina:
The days of Mina are three: But whoever hastens to leave in two days, there is no sin on him, and whoever stays on, there is no sin on him.1
The Prophet ﷺ sent a number of his companions, including Ali ibn Abi Talib, Abu Hurayra, Ibn Umar, Bishr ibn Suhaym, Ka’b ibn Malik, Aws ibn al-Hudthan, Abdullah ibn Hudhafah and Sa’d ibn Abi Waqqas M to walk through the camps in Mina and to proclaim the following message to the people:
No one will be admitted to heaven except one who believes. The days of Mina are days of eating, drinking and glorifying God. Fasting isn’t permitted during these days.2
He dedicated his time to worship and provided guidance to the people. He performed Rami al-Jamarat on each of the days of Tashreeq.
Salah
The Prophet ﷺ performed salah at Masjid al-Khayf, which was near his encampment, shortening each of the four rak’ah prayers to two. About the mosque, he said: “Seventy prophets offered prayers at al-Khayf mosque.”3 At the time, Masjid al-Khayf was an open space with no walls. Abdullah Ibn Abbas I narrates:
I arrived riding a female donkey and at that time, I had just reached the age of puberty. The Prophet ﷺ was leading people in prayer in Mina. There was no wall in front of him and I passed in front of some of the rows while they were offering their prayers. There, I let the donkey graze and I entered the row with nobody objecting to it.4
During Fajr salah, the Prophet ﷺ noticed two men who hadn’t joined the congregation. Yazid ibn Al-Aswad I said:
I attended Hajj with the Prophet ﷺ. I prayed the Fajr prayer with him in Masjid al-Khayf. When the Prophet ﷺ finished, he turned (from the Qibla) and saw two men at the back of the people who had not prayed with him. He said, ‘Bring them to me.’ So I brought them to him while they were shuddering with fear. He said: ‘What prevented you from praying with us?’ They said: ‘O Messenger of Allah!’ We prayed at our camp.’ So he said: ‘Do not do that. If you pray in your camp then come to a mosque where there is a congregation, pray with them. That will be regarded as a voluntary prayer for you.’5
He added:
People approached the Prophet ﷺ and I went with them. I was very strong at the time and I continued to push my way through the crowd until I reached God’s messenger. I took his hand and placed it on my face or my chest. I’ve never felt anything cooler or better than the Prophet’s hand.6
Rami al-Jamarat
At midday, when the sun started its decline, the Prophet ﷺ would proceed to the Jamarat to perform Rami. After pelting the first pillar, Jamrat al-Ula, he turned towards the Qibla and supplicated for an extended period of time. He then pelted the second pillar, Jamrat al-Wusta, and again supplicated for an extended period of time. After pelting the third Jamrat, Jamrat al-Aqaba, he did not supplicate.7
Salim ibn Abdullah I narrates the practice of Abdullah ibn Umar I:
Abdullah ibn Umar used to do Rami of Jamrat al-Dunya (Jamrat al-Ula) with seven small pebbles and used to recite Takbir on throwing each stone. He would then proceed further till he reached the level ground, where he would stay for a long time, facing the Qibla to invoke Allah while raising his hands. Then he would do Rami of Jamrat al-Wusta similarly and would go to the left towards the level ground, where he would stand for a long time facing the Qibla to invoke Allah while raising his hands. He would then do Rami of Jamrat al-Aqaba from the middle of the valley, but he would not stay by it. Ibn Umar used to say: ‘This is what I saw the Prophet ﷺ do.’8
The Prophet ﷺ spent more time supplicating after the second Jamrat than at the first. Abdullah ibn Umar narrates:
I saw the Prophet ﷺ stand longer after the second Jamrat than at the first Jamrat.9
He also performed Rami on foot during the days of Tashreeq, as opposed to performing it whilst mounted on an animal as he did on Yawm al-Nahr. Abdullah ibn Umar narrates:
The Prophet ﷺ would walk when stoning the Jimar, both going and returning.10
Concessions
Concessions were allowed for some of the companions to remain in Makkah during the days of Tashreeq. The uncle of the Prophet ﷺ, al-Abbas ibn Abdul Muttalib I was one of those who sought permission to remain in Makkah. Abdullah ibn Umar said:
Al-Abbas ibn Abdul Muttalib asked the Messenger of Allah ﷺ for permission to remain in Makkah on the nights of Mina, in order to provide the pilgrims with water to drink, so the Prophet ﷺ permitted him.11
Similarly, shepherds were permitted to leave Mina to attend to their cattle for one of the days of Tashreeq. They were also instructed to perform the pelting of two days on the final day of Tashreeq to make up for what they had missed. Abu’l-Baddah ibn ‘Asim I narrates that his father said:
The Messenger of Allah granted a concession to some camel herders, allowing them to leave Mina for a day. He permitted them to stone the Jamarat on Yawm al-Nahr, then to combine the stoning of two days after the sacrifice, so that they could do it on one of the two days.12
Sermon
The Prophet ﷺ delivered another address during the days of Tashreeq, conveying a message that was similar to his previous sermons during the pilgrimage. Ibn Abi Najih I reports:
We saw the Messenger of Allah ﷺ addressing the people in the middle of the Tashreeq days while we were staying near his mount. This is the address of the Messenger of Allah ﷺ which he gave at Mina.13
Revelation of Surah al-Nasr
Whilst he was at Mina, Surah al-Nasr was revealed to the Prophet ﷺ. Abdullah ibn Umar narrates:
This Surah was revealed to the Prophet ﷺ at Mina on the middle day of Tashreeq during the Farewell Hajj and through it, he became aware of his impending departure. The Prophet ﷺ called for his conveyance, al-Qaswa, and mounted it. He then stopped at Aqabah and gave a sermon. Only Allah knows how many Muslims were present there.14
According to the following narration, this was the final Surah to be revealed as a complete chapter. Ubaidullah ibn Abdullah ibn Utbah I narrated:
Ibn Abbas said to me: ‘Do you know the last Surah which was revealed in the Quran as a whole?’ I said: ‘Yes, (the Surah that begins with) When the victory of Allah has come and the conquest.’ Thereupon, he said: ‘You have told the truth.’15
Departure from Makkah
The Prophet ﷺ remained in Mina until Tuesday, the 13th of Dhul Hijjah, when he returned to Makkah with his companions after performing Rami for the final time. The pelting was performed at midday before Dhuhr.
Stay at Wadi al-Muhassab
After leaving Mina, the Prophet ﷺ stayed at Wadi al-Muhassab, a valley situated between Mina and Makkah, also known as al-Abtah or Khayf Bani Kinanah. It was the same place where he encamped between the 4th and 8th of Dhul Hijjah after having completed his Umrah. Here, he offered four prayers, then rested during part of the night. Anas ibn Malik I narrates:
The Prophet ﷺ offered the Dhuhr, Asr, Maghrib and Isha prayers and slept for a while at a place called al-Muhassab, before riding to the Kaaba and performing Tawaf round it.16
Abdul Aziz ibn Rufai I narrates:
I asked Anas bin Malik: ‘Tell me what you remember from Allah’s Messenger ﷺ (regarding these questions): Where did he offer the Dhuhr and Asr prayers on the day of Tarwiya (8th day of Dhul Hijjah)?’ He replied, ‘At Mina.’ I asked, ‘Where did he offer the Asr prayer on the day of Nafr (i.e. departure from Mina)?’ He replied, ‘At Al-Abtah,’ and then added, ‘You should do as your leaders do.’17
Abu Rafi I, who was looking after the Prophet’s ﷺ luggage, set up his tent in al-Muhassab. He reports:
Allah’s Messenger ﷺ did not command me to stop at al-Abtah when be departed from Mina, but I came and set up his tent of my own accord before he alighted here.18
It was also the practice of some of the companions, including Abu Bakr, Umar, Uthman, Ali and Abdullah ibn Umar M to alight in al-Muhassab after departing from Mina, where they would observe the prayers and rest for a period of time, as the Prophet ﷺ had done.19
The Prophet ﷺ chose to camp here, as he had also done after the Conquest of Makkah because he wanted to show his gratitude to God after he was granted victory over the Quraysh and its allies of the Banu Kinanah who boycotted Banu Hashim, the Prophet’s own clan and Banu Muttalib, the clan of his relatives. It was a social and economic boycott, in which they specified that they would not trade nor intermarry with the Banu Hashim and Banu al-Muttalib until they handed over the Prophet ﷺ. Al-Muhassab was the very same place where the boycott was put into effect. Abu Huraira I narrates:
On the Day of Nahr at Mina, the Prophet ﷺ said: ‘Tomorrow we shall stay at Khayf Bani Kinanah where the pagans had taken an oath of disbelief.’ He meant (by that place) al-Muhassab where the Quraysh tribe and Bani Kinanah concluded a contract against Bani Hashim and Bani al-Muttalib that they would not intermarry with them or deal with them in business until they handed the Prophet ﷺ over to them.20
Hafiz Ibn Kathir V provides further commentary on the wisdom behind the stay at al-Muhassab:
The Prophet ﷺ taught his companions that the last act a pilgrim is to undertake should be the Tawaf of the Kaaba, a fact the people were previously ignorant to, as Ibn Abbas alludes to. The Prophet ﷺ and his companions thus intended to perform the Tawaf, known as Tawaf al-Wida (the Farewell Tawaf). They left Mina after Zawwal, but by then there wasn’t enough time to journey to Makkah and perform Tawaf, nor was it possible to return to Madinah, for there was a great rush of people en route. Therefore, the Prophet ﷺ spent the night outside Makkah, at the place where the Quraysh took an oath against the Banu Hashim and Banu Muttalib. Allah prevented them from being successful. Rather, he humiliated and disappointed them by aiding his Prophet ﷺ and giving dominance to his mission, elevating his repute and completing the religion. On completing the Hajj, he returned here, where the Quraysh had vowed to oppress, wrong and alienate him.21
Aisha’s Umrah
The Mother of the Believers, Aisha J, was upset at the fact that she wasn’t able to perform Umrah as a result of menstruation. She said:
I got my menses and could not perform Tawaf around the Kaaba. So when it was the night of Hasba (i.e. when we stopped at al-Muhassab), I said, ‘O Allah’s Messenger ﷺ! Everyone is returning after having performed Hajj and Umrah, but I’m returning after having performed only the Hajj.’ He said, ‘Didn’t you perform Tawaf around the Kaaba the night we reached Makkah?’ I replied in the negative. He said, ‘Go with your brother to Taneem and assume the Ihram for Umrah.22
The Prophet ﷺ summoned her brother, Abdur Rahman ibn Abu Bakr I, to accompany her on her Umrah. She narrates:
The Prophet ﷺ called Abdur Rahman and said, ‘Leave the Haram with your sister and let her assume Ihram for Umrah. After both of you have finished the Tawaf, I will be waiting here for you.’ We came back at midnight and the Prophet ﷺ asked us, ‘Have you finished?’ I replied in the affirmative. He announced the departure and the people set out for the journey with some of them having performed the Tawaf of the Kaaba before the morning prayer. After that, the Prophet ﷺ set out for Madinah.23
She also narrates her journey to Taneem:
I rode behind Abdur Rahman on his camel. I recall that as I was young, I felt sleepy and my head would fall and my face would touch the back of the saddle. It was a very hot night, so much so that my head covering would fall off my neck. My brother would hold my leg and hit it against the camel. We reached Taneem where I started the Umrah in lieu of the Umrah that people performed after entering Makkah.24
Tawaf al-Wida
After she returned to the camp in al-Muhassab after midnight, the Prophet ﷺ ordered his companions to go to Makkah in order to perform Tawaf al-Wida before dawn. The Prophet ﷺ performed Tawaf al-Wida and led the Fajr congregation in Masjid al-Haram thereafter, during which he recited Surah al-Tur.
One of the Prophet’s ﷺ wives, Hind bint Abi Umayya (Umm Salama) J, performed Tawaf on a mount due to an illness. She narrates:
I informed Allah’s Messenger ﷺ that I was sick. He said, ‘Perform Tawaf while riding behind the people.’ So, I performed the Tawaf while Allah’s Messenger ﷺ was offering the prayer beside the Kaaba and was reciting Surah al-Tur.25
After completing two rak’ahs nafl, the Prophet ﷺ came to the Multazam where he supplicated whilst placing his blessed face and chest against it. Amr ibn Shuaib I narrates from his grandfather:
I performed Tawaf with Abdullah ibn Amr, and when we had finished seven circuits, we prayed two rak’ahs at the back of the Kaaba. I said: ‘Why do you not seek refuge with Allah from the fire?’ He said: ‘I seek refuge with Allah from the fire.’ Then he went and touched the corner and stood between the (Black) Stone and the door (of the Kaaba), clinging with his chest, hands and cheek against it. Then he said: ‘I saw the Messenger of Allah ﷺ do this.’26
The Prophet ﷺ did the same after the Conquest of Makkah. Abdur Rahman ibn Safwan I narrates:
When the Prophet ﷺ conquered Makkah, I said (to myself): ‘I will put on my garments, as my house was on the road and I will wait and see what the Prophet ﷺ does.’ So I went out and I saw that the Prophet ﷺ and his companions had come out from the Kaaba and embraced the House from its entrance (al-Bab) to al-Hatim. They had placed their cheeks against the House and the Prophet ﷺ was in the midst of them.27
Tawaf al-Wida was the last rite the pilgrims were to perform before leaving Makkah, although menstruating women were excused from carrying it out.28 One of the Prophet’s wives, Safiyya bint Huyayy J, felt dejected as her menstruation had began. Aisha J narrates:
The Prophet ﷺ intended to return home after having performed Hajj. He saw Safiya standing at the entrance of her tent, depressed because she got her menses. The Prophet ﷺ said, ‘Aqra Halqa!’ an expression used in the Quraysh dialect, meaning ‘you will hold us back.’ The Prophet ﷺ then asked her: ‘Did you perform the Tawaf al-Ziyarah on the Day of Sacrifice (10th of Dhul Hijjah)?” She said: ‘Yes.’ The Prophet ﷺ said: ‘Then you can leave with us.’29
Zamzam
Before leaving for Madinah, the Prophet ﷺ took some Zamzam water back with him, as was his custom when leaving Makkah. Hisham ibn Urwah I narrates that his father said:
When Aisha would complete the Hajj or Umrah, she would carry some Zamzam water back with her and say: ‘Indeed the Messenger of Allah used to carry it back with him.’30
He would carry the water in small vessels and leather waterskins and would sprinkle some over the sick and have them drink it. He would also give some to his grandsons, Hasan and Husayn L, and gift some to others. His love for Zamzam was so great that he would order it from Makkah. On one occasion, he wrote to Suhayl ibn Amr I requesting Zamzam water:
He said: ‘If my letter reaches you at night, do not wait until morning, and if it reaches you during the day, do not wait until evening before sending me Zamzam water.’ He sent him two containers full on the back of a camel, whilst he was in Madinah before the Conquest of Makkah.31
Summary
Day 4
- Pelt 7 pebbles at each of the 3 Jamarat (21 pebbles total), preferably after midday.
- Perform Tawaf al-Ziyarah and Sa’i if not completed already.
- Return to your Mina tent and spend the day in worship.
Day 5
- Pelt 7 pebbles at each of the 3 Jamarat (21 pebbles total), preferably after midday.
- Perform Tawaf al-Ziyarah and Sa’i by sunset if not completed already.
- Go to Makkah to perform Tawaf al-Wida, or return to your Mina tent.
Day 6 (Additional Day)
- Pelt 7 pebbles at each of the 3 Jamarat (21 pebbles total) before sunset, preferably after midday.
- Go to Makkah to perform Tawaf al-Wida.
References
| ↑1 | Al-Tirmidhi, Hadith No. 2975; al-Nasa’i, Hadith No. 3044; Abu Dawud, Hadith No. 1949; Malik, Hadith No. 960. |
|---|---|
| ↑2 | Muslim, Hadith No. 1142; Ibn Majah, Hadith No. 1719; Ahmad, Hadith No. 567, 992, 1456, 4970; al-Nasa’i, Al-Sunan al-Kubra, Hadith No. 2892, 2903. |
| ↑3 | Al-Fakihi, Akhbar Makkah, No. 2313, 2593, 2601 & 2603; al-Tabarani, Al-Mu’jam al-Kabir, Hadith No. 12283; al-Hakim, Al-Mustadrak, vol. 2, p. 598. |
| ↑4 | Al-Bukhari, Hadith No. 76, 493, 1857; Muslim, Hadith No. 504; Ahmad, Hadith No. 1891. |
| ↑5 | Abu Dawud, Hadith No. 575 & 614; al-Tirmidhi, Hadith No. 219, al-Nasa’i, Hadith No. 858. |
| ↑6 | Ahmad, Hadith No. 17475 & 17476. |
| ↑7 | Al-Bukhari, Hadith No. 1751, 1752 & 1753; Muslim, Hadith No. 1296; Abu Dawud, Hadith No. 1973; Ahmad, Hadith No. 5944, 6669 & 24592. |
| ↑8 | Al-Bukhari, Hadith No. 1751 &1752. |
| ↑9 | Ahmad. |
| ↑10 | Al-Tirmidhi, Hadith No. 900. |
| ↑11 | Al-Bukhari, Hadith No. 1634 & 1745; Abu Dawud, Hadith No. 1959; Ibn Majah, Hadith No. 3065. |
| ↑12 | Abu Dawud, Hadith No. 1975; al-Tirmidhi, Hadith No. 955; Ibn Majah, Hadith No. 3037; al-Nasa’i, Hadith No. 3069. |
| ↑13 | Abu Dawud, Hadith No. 1952. |
| ↑14 | Musnad al-Bazzar, Hadith No. 6135; al-Sunan al-Kubra, Hadith No. 9672. |
| ↑15 | Muslim, Hadith No. 3024. |
| ↑16 | Al-Bukhari, Hadith No. 1756; Abu Dawud, Hadith No. 2013. |
| ↑17 | Al-Bukhari, Hadith No. 1653 & 1763; Muslim, Hadith No. 1309; al-Nasa’i, Hadith No. 2997; Abu Dawud, Hadith No. 1912. |
| ↑18 | Muslim, Hadith No. 1313; Abu Dawud, Hadith No. 2009. |
| ↑19 | Muslim, Hadith No. 1310; Ibn Majah, Hadith No. 3069; al-Tirmidhi, Hadith No. 921. |
| ↑20 | Al-Bukhari, Hadith No. 1589, 1590,3058, 3882 & 7479; Ibn Majah, Hadith No. 2942. |
| ↑21 | Ibn Kathir, al-Bidayah wa al-Nihayah. |
| ↑22 | Al-Bukhari, Hadith No. 116. |
| ↑23 | Al-Bukhari, Hadith No. 1556, 1561, 1638, 1785, 1787 & 1788; Muslim, Hadith No. 1211 & 1213; Ahmad, Hadith No. 1710, 14942, 24159. |
| ↑24 | Ahmad, Hadith No. 1710, 14942, 24159. |
| ↑25 | Al-Bukhari, Hadith No. 464, 1619 & 1633; Al-NaSa’i, Hadith No. 2925, 2926 & 2927; Ibn Majah, Hadith No. 2961. |
| ↑26 | Ibn Majah, Hadith No. 2962; Abu Dawud, Hadith No. 1899. |
| ↑27 | Ahmad, Hadith No. 15124; Abu Dawud, Hadith No. 1898. |
| ↑28 | Al-Bukhari, Hadith No. 1755. |
| ↑29 | Al-Bukhari, Hadith No. 328, 1561, 1757, 1762, 1771, 4401, 5329 & 6157; Muslim Hadith No. 1211; al-Tirmidhi, Hadith No. 943; Malik, Hadith No. 932 & 933; Abu Dawud, Hadith No. 2003. |
| ↑30 | Al-Tirmidhi, Hadith No. 963. |
| ↑31 | Al-Fakihi, Akhbar Makkah. |