Mastering the Method of Hajj: A Practical Approach

Hajj, which literally refers to ‘intend’ ¹ and is terminologically defined as ‘to make a pilgrimage to Makkah’, is one of the five pillars of Islam. Hajj is a form of worship which pertains to performing specific rituals at Makkah at a specific time (from 8^th till 12^th of Dhul Hijjah). ² It is obligatory upon men and women who are financially and physically capable, to perform hajj once during their lifetime. If any Muslim man or woman denies the obligation of hajj, he/she becomes a non-believer. ³ Following is a step-by-step guide on how to perform hajj according to the tradition of Prophet Muhammad .

Rituals at Meeqat

Meeqat refers to the specific geographic boundaries established for pilgrims intending to perform Hajj or Umrah. There are five main Meeqats, each designated for pilgrims coming from different directions:

Dhul-Hulaifah (Abyar Ali): Located near Madinah, this Meeqat is for those coming from or through Medina.

Juhfah: Situated near Rabigh, this Meeqat serves pilgrims coming from the direction of the Levant, Egypt, and the Maghreb (Morroco).

Qarn al-Manazil (As-Sail al-Kabeer): This is for pilgrims coming from Najd or the eastern regions of the Arabian Peninsula.

Yalamlam (Al-Sadiah): Located south of Makkah, this Meeqat is for pilgrims coming from Yemen or those passing by that route.

Dhat Irq: This Meeqat is for those coming from Iraq or through that direction.

These boundaries mark the points beyond which pilgrims must not cross without being in the state of Ihram. Ihram refers to a special uniform of pilgrims which involves two white sheets for males and normal Islamic clothing (covering everything except face, hands and feet). The Ihram is worn after the pilgrim purifies him/herself via shaving their armpit/pubic hair and performing Ghusl (ritual bath) or Wudu (ablution). The concept of Meeqat ensures that pilgrims enter the sacred precincts of Makkah in a state of ritual purity and preparedness. After becoming pure, the pilgrim performs two rakahs of nafil prayer and then makes niyyah (intention of pilgrimage) in the following manner:

  اللَّهُمَّ إنِّي أُرِيدُ الْحَجَّ فَيَسِّرْهُ لِي وَتَقَبَّلْهُ مِنِّي.⁴

  O Allah, I intend to perform Hajj, so make it easy for me and accept it from me.

Then, the pilgrim recites the Talbiyah, which is a prayer or chant that pilgrims recite during Hajj and Umrah as a declaration of their intention and devotion. The Talbiyah is composed of the following Arabic words:

  لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إنَّ الْحَمْدَ، وَالنِّعْمَةَ لَكَ، وَالْمُلْكَ، لَا شَرِيكَ لَك.⁵

  O Allah, I am present before you. O Allah, I am present in Your presence, I am present at Your sublime court, O Allah, you have no partner, all praises are for You and all blessings are from Your sublime presence, and the kingdom of the whole world belongs to you and You have no partner.

The pilgrims continue to recite the Talbiyah throughout the rituals of Hajj and Umrah, particularly when moving from one sacred site to another. The Talbiyah symbolizes the pilgrim's dedication and submission to Allah, affirming the monotheistic belief central to Islam.

After entering the state of Ihram, specific restrictions and obligations are imposed upon the pilgrim. The pilgrim must refrain from engaging in idle talk and indulging in disputes. He must avoid all intimate contact with his wife with the intention of intercourse. ⁶ Additionally, the pilgrim is prohibited from wearing sewn garments, covering the head, applying perfumes, or cutting any hair on the body. ⁷ If any of these acts are committed by the pilgrim, he/she has to pay a compensation of the violation known as ‘dum’. It is essentially a form of compensation to atone for mistakes or breaches of the pilgrimage's sanctified conditions. Dum ensures that pilgrims maintain the sanctity and solemnity of the Hajj and Umrah. It allows for rectification and compensation, ensuring that the pilgrimage remains valid and spiritually rewarding despite minor infractions.

The Pilgrims at Makkah

If the pilgrim is intending to do Hajj-e-Ifrad or Hajj-e-Qiran, then it is sunnah for him/her to perform Tawaf-e-Qudoom (arrival circumambulation) after performing an Umrah. However, if the pilgrim intends to perform umra and hajj in separate ihrams (Hajj Tamattu), then he/she does not have to perform Tawaf-e-Qudoom.

The Five Days of Hajj (Day 1: 8^th Dhul Hajj)

On the 8^th of Dhul-Hijjah, pilgrims embark on their journey from Makkah to Mina in the morning, following the example of the Prophet Muhammad , who prayed the Fajr prayer in Makkah on this day and then proceeded to Mina after midday. Upon reaching Mina, pilgrims recite the following supplication:

  اللَّهُمَّ هَذَا مِنًی وَهَذَا مِمَّا دَلَلْتنَا عَلَيْهِ مِنْ الْمَنَاسِكِ فَمُنَّ عَلَيْنَا بِجَوَامِعِ الْخَيْرَاتِ وَبِمَا مَنَنْتَ عَلَى إبْرَاهِيمَ خَلِيلِكَ وَمُحَمَّدٍ حَبِيبِكَ وَبِمَا مَنَنْتَ عَلَى أَوْلِيَائِكَ وَأَهْلِ طَاعَتِكَ فَإِنِّي عَبْدُكَ وَنَاصِيَتِي بِيَدِكَ جِئْتُ طَالِبًا لِمَرْضَاتِكَ.⁸

  O Allah, this is Mina and it is part of the rituals You have guided us to. Bestow upon us all forms of goodness, as You have bestowed upon Your friend Ibrahim and Your beloved Muhammad , and as You have bestowed upon Your friends and the righteous among Your servants. I am Your servant, my forelock is in Your hands, and I have come seeking Your pleasure.

In Mina, the pilgrims perform the Zuhr, Asr, Maghrib, and Isha prayers on the 8^th of Dhul-Hijjah as Prophet Muhammad also performed all his prayers (from Zuhr till Isha) in Mina on 8^th Dhul Hajj and the Fajr prayer of 9^th Dhul-Hijjah. During their stay in Mina, it is recommended that the pilgrims frequently recite the following supplication:

  اللَّهُمَّ إيَّاكَ أَرْجُو، وَلَكَ أَدْعُو، فَبَلِّغْنِي صَالِحَ أَمَلِي، واغْفِرْ لِي ذُنُوبِي، وَامْنُنْ عَليَّ بِما مَنَنْتَ بِهِ عَلَى أَهْلِ طَاعَتِكَ إنَّكَ على كل شی ئِِ قَدِير.⁹

  O Allah, I hope for Your grace and I call upon You. Help me achieve my righteous aspirations, forgive my sins, and bestow upon me what You have bestowed upon Your obedient servants. Indeed, You are capable of all things.

If possible, pilgrims are encouraged to perform their prayers in Masjid Kheif in Mina, as seventy-five Prophets who performed hajj, prayed in it and Prophet Muhammad also recommended it due to its significance.¹⁰

Day 2: 9^th of Dhul Hajj

On the 9^th of Dhul-Hijjah, the second day of Hajj, pilgrims perform the Fajr prayer in Mina and then immediately proceed to the plain of Arafat. This practice is based on the narration from Abdullah ibn Umar . Upon reaching Arafat, pilgrims should stay in whatever accommodations are available, such as tents, as the Prophet Muhammad had a tent set up for him near Masjid Nimrah when he arrived there.

During the journey from Mina to Arafat, it is recommended (sunnah) for pilgrims to recite the Takbir (اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إلٰهَ إلَّا اللَّهُ وَاللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ۔ ) and Talbiyah.

Before entering Arafat, it is recommended (mustahabb) to perform a ritual bath (ghusl). Upon reaching Arafat, pilgrims perform the Zuhr and Asr prayers together in congregation, following the example of the Prophet Muhammad , who entered Arafat before the Zuhr prayer and combined Zuhr and Asr prayers. However, if a pilgrim is praying individually, then he should perform Zuhr and Asr at their respective times.

Since staying at Arafat (Wuquf) is a crucial pillar of Hajj, pilgrims should strive to reach Arafat before midday (zawal) and recite the following supplication:

  اللَّهُمَّ إلَيْك تَوَجَّهْتُ وَعَلَيْكَ تَوَكَّلْتُ وَجِهَةَ جَبَلِ الرَّحْمَةِ أَرَدْتُ فَاجْعَلْ ذَنْبِي مَغْفُورًا وَحَجِّي مَبْرُورًا وَارْحَمْنِي وَلَا تُخَيِّبْنِي وَبَارِكْ لِي فِي سَفَرِي وَاقْضِ بِعَرَفَاتٍ حَاجَتِي بِذَلِكَ فَإِنَّك عَلَى كُلِّ شَيْءٍ قَدِيرٌ.¹¹

  O Allah, I turn to You and rely on You, intending to stand at the Mount of Mercy. Forgive my sins and accept my Hajj. Have mercy on me and do not disappoint me. Bless my journey and fulfill my needs through Arafat, for You are capable of all things.

The most virtuous act in Arafat is to supplicate to Allah, following the example of the Prophet Muhammad , who spent a significant amount of time in prayer and supplication at Arafat. ¹² Prophet Muhammad also stated that The best supplication is the supplication on the Day of Arafat. ¹³ Thus, a pilgrim should do that as well. When a pilgrim reaches near Mount Rahmah (the Mount of Mercy), they should recite the following supplication:

  اللَّهُمَّ إلَيْك تَوَجَّهْتُ وَعَلَيْكَ تَوَكَّلْتُ وَوَجْهَكَ أَرَدْت اللَّهُمَّ اغْفِرْ لِي وَتُبْ عَلَيَّ وَاعْطِنِي سُؤَالِي وَوَجِّهْ لِي الْخَيْرَ أَيْنَمَا تَوَجَّهْتُ سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ.¹⁴

  O Allah, I turn to You and rely on You wholeheartedly, seeking Your pleasure. O Allah, forgive my sins and accept my repentance. Grant me what I ask for and guide me towards goodness wherever I go. Glory be to Allah, all praise belongs to Allah, there is no deity except Allah, and Allah is the Greatest.

Throughout their stay in Arafat, pilgrims continuously recite the Talbiyah, engage in dhikr (remembrance of Allah), and recite the Quran. ¹⁵ Additionally, they should frequently recite the following supplication:

  رَبَّنَآ اٰتِنَا فِي الدُّنْيَا حَسَنَةً وَّفِي الْاٰخِرَةِ حَسَـنَةً وَّقِنَا عَذَابَ النَّارِ.¹⁶

  O Allah, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.

Pilgrims should continue to recite the Talbiyah and remain engaged in supplication until sunset, as this is a recommended (sunnah) practice.

Moving to Muzdalifah

Pilgrims should remain in the plain of Arafat until sunset as it is a sunnah of Prophet Muhammad and a significant part of the Hajj ritual. Anas narrates that the Holy Prophet demonstrated this practice, emphasizing its importance in the pilgrimage rites. ¹⁷

When the pilgrims reach Muzdalifah, they pray Maghrib and Isha prayers together, because this is the Sunnah of the Holy Prophet . ¹⁸ Once the Maghrib and Isha prayers are performed together in Muzdalifah, no specific worship is obligatory beyond this. However, engaging in Dhikr (remembrance of Allah), reciting Salawat (sending blessings upon the Holy Prophet ), and other forms of devotion are highly recommended. ¹⁹ Pilgrims are reminded that performing the Maghrib prayer on the way from Arafat to Muzdalifah or in Arafat itself is not permitted. ²⁰ The Holy Quran emphasizes the significance of remembering Allah in Muzdalifah in the following manner:

  لَيْسَ عَلَيْكُمْ جُنَاحٌ اَنْ تَبْتَغُوْا فَضْلًا مِّنْ رَّبِّكُم فَاِذَآ اَفَضْتُمْ مِّنْ عَرَفٰتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوْہُ كَـمَا ھَدٰىكُمْ وَاِنْ كُنْتُمْ مِّنْ قَبْلِهِ لَمِنَ الضَّاۗلِّيْنَ198 ²¹

  And it is no sin on you if you (also) seek your Lord’s bounty (through trade during the Hajj days). Then when you return from ‘Arafat, celebrate the remembrance of Allah near Mash‘ar al-Haram (Muzdalifa). And remember Him as He has guided you. And you were certainly wandering disorientated before.

The night spent in Muzdalifah is of great importance and is further elevated because it is the night before Eid al-Adha. Numerous Hadiths highlight the virtues of this night, ²² including Allah's pride in the pilgrims before the angels. ²³ Pilgrims are encouraged to engage in supplications and prayers during their stay in Muzdalifah. One notable supplication mentioned as:

  اللَّهُمَّ حَرِّم شَعرِي وَلَحمِي ودَمِي وَعَظْمِي، وجَوارِحِي عَلىَ النَّارِ يَا أَرحَمَ الرّٰحِمِين.²⁴

  O Allah, make my hair, flesh, blood, bones, and body parts impermissible for the Fire. O Most Merciful of the merciful.

Another recommended supplication is narrated as:

  اللَّهُمَّ إني أَسأَلُكَ أنْ تَرْزُقَنِي في هَذَا المَكانِ جَوامِعَ الخَيْرِ كُلِّهِ، وَأَنْ تُصْلِحَ شأنِي كُلَّهُ، وأَنْ تَصْرِفَ عَنِّي الشَّرَّ كُلَّهُ، فَإِنَّه لَا يَفْعَلُ ذلكَ غَيْرُكَ، وَلاَ يَجُودُ بِهِ إِلاَّ أَنتَ.²⁵

  O Allah, I ask You to grant me in this place the comprehensive goodness of all good things, to rectify all my affairs, and to turn away all evil from me. Indeed, none can do this except You, and none can bestow this except You.

Staying in Muzdalifah until the early dawn is obligatory. ²⁶ Pilgrims can stay anywhere in Muzdalifah except for the Valley of Muhassir, ²⁷ a low-lying area where it is said that Satan stood in despair. ²⁸ Pilgrims should collect small pebbles (7 pebbles for each Jamarat) for stoning for the ritual of stoning the pillars (which represent the Satan) in Mina.

Day 3: 10^th of Dhul Hajj

On the third day of Hajj, after performing the Fajr prayer in Muzdalifah, pilgrims engage in supplications and the remembrance of Allah. ²⁹ Then, they depart for Mina, continuously reciting Takbir and Tahleel, as this is a Sunnah practice. Upon reaching Mina, pilgrims perform the ritual of Rami by throwing pebbles at the pillars symbolizing Satan). It is Sunnah to recite Takbir with each pebble thrown.³⁰

To perform Rami following the Sunnah of the Prophet Muhammad , the pilgrim starts by throwing seven pebbles at the Jamarah al-Uqba (also known as Al-Sughra or the smallest pillar representing Satan). With each pebble, the pilgrim states "Allahu Akbar" (Allah is the Greatest) as he throw it towards the pillar symbolizing Satan. After completing the seven throws at Jamarah al-Uqba, the pilgrim slightly moves forward and stand on the soft ground, facing the Qibla. Then, he/she raises his hands and makes prolonged supplications.

After completing the stoning of Jamarah al-Uqba, the pilgrim performs Halq (shaves one’s head in case of men) or Kasr (cut small amount of hair, around one inch, valid for men and women both) and then arrange for the sacrificial offering (Qurbani) of Hajj. After shaving or trimming their hair, pilgrims should recite the following supplication:

  الْحَمْدُ لِلَّهِ عَلَى مَا هَدَانَا وَأَنْعَمَ عَلَيْنَا، اللَّهُمَّ هَذِهِ نَاصِيَتِي بِيَدِكَ فَتَقَبَّلْ مِنِّي وَاغْفِرْ لِي ذُنُوبِي، اللَّهُمَّ اُكْتُبْ لِي بِكُلِّ شَعْرَةٍ حَسَنَةً وَامْحُ بِهَا عَنِّي سَيِّئَةً وَارْفَعْ لِي بِهَا دَرَجَةً، اللَّهُمَّ اغْفِرْ لِي وَلِلْمُحَلِّقَيْنِ وَالْمُقَصِّرِينَ يَا وَاسِعَ الْمَغْفِرَةِ، آمِين.³¹

  All praise is due to Allah for guiding us and bestowing His grace upon us. O Allah, my forelock is in Your hand. Accept this (Hajj) from me and forgive my sins. O Allah, for every hair, grant me a good deed, erase a sin from me, and elevate my rank. O Allah, forgive me and those who shave their heads and those who trim their hair, O Vast in Forgiveness. Ameen.

Once the head is shaved or hair trimmed, all the restrictions of Ihram are lifted except for being intimate with the wife. ³² Following this, pilgrims proceed to Makkah to perform Tawaf al-Ziyarah ³³ which is considered as one of the pillars of Hajj. In this Tawaf, there is no need for Raml (walking briskly with short steps) or Idtiba (uncovering the right shoulder). Drinking Zamzam water after completing Tawaf al-Ziyarah is also a Sunnah practice, symbolizing the completion of the major Hajj rituals and the spiritual renewal that comes with it.

The time for Tawaf al-Ziyarah extends from the 10^th of Dhul-Hijjah to the Maghrib prayer on the 12^th of Dhul-Hijjah. Performing this Tawaf after this period requires a Dum (compensatory sacrifice/fine), though the Hajj remains valid. ³⁴ After completing Tawaf al-Ziyarah, pilgrims return to Mina to perform the Zuhr prayer there, as it is Sunnah to pray in Mina. ³⁵ However, if the pilgrim is delayed in Makkah due to crowds, the Zuhr prayer can be performed in Makkah.

Day 4: 11^th of Dhul Hajj

After performing the Zuhr prayer, the pilgrims spend the night in Mina, as this is the Sunnah practice. ³⁶ On the fourth day of Hajj, which is the 11^th of Dhul-Hijjah, pilgrims perform the ritual of Rami after midday by throwing pebbles at each of the three Jamarat (Stones symbolizing the Satans). For pilgrims, the time to perform Rami on the 11^th of Dhul-Hijjah starts after midday (Zawal) and extends until the dawn (Fajr) of the 12^th of Dhul-Hijjah. If there are heavy crowds after midday, the pilgrims can perform Rami at any time during the night until the following Fajr. This flexibility ensures that pilgrims can complete this important ritual safely and comfortably.

Day 5: 12^th of Dhul Hajj

On the fifth day of Hajj, the 12^th of Dhul-Hijjah, the pilgrims perform the ritual of Rami in the same manner as they did on the 11^th of Dhul-Hijjah. ³⁷ After completing the Rami on this day, pilgrims have the option to return to Makkah, as indicated by the part of the following Quranic verse:

  ....فَمَنْ تَعَـجَّلَ فِيْ يَوْمَيْنِ فَلَآ اِثْمَ عَلَيْهِ....³⁸

This means that if a pilgrim chooses to leave Mina after performing Rami on the 12^th of Dhul-Hijjah, there is no sin in doing so. However, pilgrims also have the option to stay in Mina for the night. If they choose to stay and the sun sets on the 12^th of Dhul-Hijjah while they are still in Mina, they are then required to perform Rami on the 13^th of Dhul-Hijjah as well.³⁹

After performing Rami at all three Jamarats, pilgrims proceed to Makkah to perform the Farewell Tawaf (Tawaf al-Wada). Like Tawaf al-Ziyarah, no Raml is required in this Tawaf. ⁴⁰ Following the Tawaf, pilgrims pray two Rak'ahs and then cling to the Multazam or stand close to it, humbly making supplications. Afterward, they drink Zamzam water and prepare to leave Makkah. ⁴¹ It is recommended that, after completing the Farewell Tawaf, pilgrims do not linger in the Sacred Mosque but instead begin their journey back to their destination, adhering to the Sunnah practice of departing promptly after the final circumambulation. ⁴²

• ¹ Muhammad ibn Muhammad ibn Abd Al-Raza Al-Hussaini (N.D.), Taj Al-ʿArus Min Jawahir Al-Qamus, Dar-Al-Hidaya, (N.A.), Vol. 5, Pg. 459.
• ² Ali ibn Muhammad ibn Ali Al-Shareef Al-Jurjani (1983), Kitab Al-T’areefat, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 82.
• ³ Abul Fazal Abdullah ibn Mehmood Al-Hanfi (1937), Al-Ikhtiar Li T’aleel Al-Mukhtar, Matba’a Al-Halbi, Cairo, Egypt, Vol. 1, Pg. 139.
• ⁴ Hasan ibn Ammar Al-Hanfi Al-Shurunbulali (2005), Maraqi Al-Falah Sharah Matan Nur Al-Idah, Al-Maktaba Al-‘Asariyah, Beirut, Lebanon, Pg. 276.
• ⁵ Muhammad Ameen ibn Abidin Al-Shami (2011), Radd Al-Muhtar 'ala Al-Durr Al-Mukhtar, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 491.
• ⁶ Muhammad ibn Ahmed Al-Sarakhsi (1993), Al-Mabsoot, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 4, Pg. 6.
• ⁷ Abu Abdullah Muhammad ibn Muhammad Al-Babarti (N.D.), Al-Inaya Sharah Al-Hidaya, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 441-442.
• ⁸ Abd Al-Rehman ibn Muhammad Shaykh Zadah (N.D.), Majma Al-Anhur fi Sharaḥ Multaqá Al-Abḥur, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 275.
• ⁹ Abu Zakaria Yahya ibn Sharaf Al-Nawawi (1994), Al-Azkar, Dar Al-Fikr lil Taba’t wal-Nashr wal-Tawzi, Beirut, Lebanon, Pg. 197.
• ¹⁰ Muhammad ibn Abdullah Al-Azraqi (N.D.), Akhbar Makkah wa ma Ja’a fiha min Al-Aathar, Dar Al-Undlus lil Nashar, Beirut, Lebanon, Vol. 1, Pg. 69.
• ¹¹ Abd Al-Rehman ibn Muhammad Shaykh Zadah (N.D.), Majma Al-Anhur fi Sharaḥ Multaqá Al-Abḥur, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 275.
• ¹² Abu Abd Al-Rehman Ahmed ibn Shoib Al-Nisai (2001), As-Sunan Al-Kubra, Hadith: 3993, Muassasah Al-Risala, Beirut, Lebanon, Vol. 4, Pg. 158.
• ¹³ Abu Zakaria Yahya ibn Sharaf Al-Nawawi (1994), Al-Azkar, Dar Al-Fikr lil Taba’t wal-Nashr wal-Tawzi, Beirut, Lebanon, Pg. 198.
• ¹⁴ Abd Al-Rehman ibn Muhammad Shaykh Zadah (N.D.), Majma Al-Anhur fi Sharaḥ Multaqá Al-Abḥur, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 275.
• ¹⁵ Abu Bakr ibn Abi Shaibah (1409), Musannaf Ibn Abi Shaibah, Hadith: 15077, Maktaba Al-Rushd, Riyadh, Saudi Arabia, Vol. 3, Pg. 375.
• ¹⁶ Al-Quran, Al-Baqarah (The Cow) 2: 201
• ¹⁷ Sohaib Abd Al-Jabbar (2013), Al-Musnad Al-Mawduei Al-Jam’e lil Kutub Al-Eashra, (N.A.), Vol. 14, Pg. 285.
• ¹⁸ Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (N.D.), Al-M’ujam Al-Awsat, Hadith: 8826, Dar Al-Haramain, Cairo, Egypt, Vol. 8, Pg. 345.
• ¹⁹ Abul Ma’ali Burhan Uddin Al-Hanafi (2004), Al-Muheet Al-Burhani Fil-Fiqah Al-Nomani, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 429.
• ²⁰ Abd Al-Ghani ibn Talib Al-Hanafi (N.D.), Al-Lubab fi Sharah Al-Kitab, Maktaba Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 190.
• ²¹ Al-Quran, Al-Baqarah (The Cow) 2: 198
• ²² Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2003), Shu'ab Al-Iman, Hadith: 3438, Maktaba Al-Rushd lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Vol. 5, Pg. 287.
• ²³ Abul Hasan Noor Uddin Al-Haythami (1994), Majmu' Al-Zawa'id wa Manba' Al-Fawa'id, Maktaba Al-Qudsi, Cairo, Egypt, Vol. 3, Pg. 257.
• ²⁴ Abul Ma’ali Burhan Uddin Al-Hanafi (2004), Al-Muheet Al-Burhani Fil-Fiqah Al-Nomani, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 429.
• ²⁵ Abu Zakaria Yahya ibn Sharaf Al-Nawawi (1994), Al-Azkar, Dar Al-Fikr lil Taba’t wal-Nashr wal-Tawzi, Beirut, Lebanon, Pg. 200.
• ²⁶ Abd Al-Ghani ibn Talib Al-Hanafi (N.D.), Al-Lubab fi Sharah Al-Kitab, Maktaba Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 190.
• ²⁷ Malik ibn Anas Al-Madani (2004), Al-Muwatta Imam Malik, Hadith: 1448, Muassasah Zaid ibn Sultan Al-Nahyan lil Aamal Al-Khairiya wal-Insaniya, Abu Dhabi, UAE, Vol. 3, Pg. 569-570.
• ²⁸ Abu Bakr ibn Ali Ḥaddad Az-Zubaydi (1322 A.H.), Al-Jawharah An-Nayyirah, Al- Matba’a Al-Khairiya, Cairo, Egypt, Vol. 1, Pg. 158.
• ²⁹ Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah (N.D.), Sahih Ibn Khuzaymah, Hadith: 2856, Al-Maktab Al-Islami, Beirut, Lebanon, Vol. 4, Pg. 270.
• ³⁰ Abu Abd Al-Rehman Ahmed ibn Shoib Al-Nisai (2001), As-Sunan Al-Kubra, Hadith: 4017, Muassasah Al-Risala, Beirut, Lebanon, Vol. 4, Pg. 187.
• ³¹ Kamal Uddin Muhammad ibn Abdul Wahid ibn Hammam (N.D.), Fath Al-Qadeer, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 490.
• ³² Abu Bakr ibn Abi Shaibah (1409 A.H.), Musannaf Ibn Abi Shaibah, Hadith: 13808, Maktaba Al-Rushd, Riyadh, Saudi Arabia, Vol. 3, Pg. 238.
• ³³ Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (1988), Al-Ahsan fi Taqreeb Sahih ibn Habban, Hadith: 3884, Maktaba Al-Rushd, Riyadh, Saudi Arabia, Vol. 9, Pg. 196.
• ³⁴ Abul Fazal Abdullah ibn Mehmood Al-Hanfi (1937), Al-Ikhtiar Li T’aleel Al-Mukhtar, Matba’a Al-Halbi, Cairo, Egypt, Vol. 1, Pg. 153-154.
• ³⁵ Abu Bakr Ahmed ibn Amr Al-‘Atki Al-Bazzar (2009), Musnad Al-Bazzar, Hadith: 5759, Maktaba Al-Uloom wal-Hikam, Madinah, Saudi Arabia, Vol. 12, Pg. 158.
• ³⁶ Abul Fazal Abdullah ibn Mehmood Al-Hanfi (1937), Al-Ikhtiar Li T’aleel Al-Mukhtar, Matba’a Al-Halbi, Cairo, Egypt, Vol. 1, Pg. 154.
• ³⁷ Hasan ibn Ammar Al-Hanfi Al-Shurunbulali (2005), Maraqi Al-Falah Sharah Matan Nur Al-Idah, Al-Maktaba Al-‘Asariyah, Beirut, Lebanon, Pg. 278.
• ³⁸ Al-Quran, Al-Baqarah (The Cow) 2: 203
• ³⁹ Hasan ibn Ammar Al-Hanfi Al-Shurunbulali (2005), Maraqi Al-Falah Sharah Matan Nur Al-Idah, Al-Maktaba Al-‘Asariyah, Beirut, Lebanon, Pg. 279.
• ⁴⁰ Muhammad ibn Faramarz ibn Ali Mulla Khusru (N.D.), Durar Al-Hukkam Sharah Ghurar Al-Ahkam, Dar Ihya Al-Kutub Al-Arabi, Cairo, Egypt, Vol. 1, Pg. 231-232.
• ⁴¹ Muhammad ibn Ahmed Al-Sarakhsi (1993), Al-Mabsoot, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 4, Pg. 6.
• ⁴² Muhammad ibn Eisa Al-Tirmidhi (2009), Sunan Al-Tirmidhi, Hadith: 946, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 304-305.