Ghunnah in Tajweed – Types, Rules, Letters, and Quranic Examples

Every letter in the Quran was revealed with a precise sound — and that precision carries obligation. Ghunnah in Tajweed is among the most frequently misapplied rules not because it is obscure, but because it operates across four intensity levels that most learners treat as a single, undifferentiated hum. Applying the wrong level changes the rule being executed, not just the tone.

This guide explains what Ghunnah is, which letters carry it, how to produce it correctly, which of the four types applies in any verse, and the three mistakes that recede only when a learner knows precisely what they are doing wrong — and why.

Understanding the daily benefits of reciting the Quran begins with reciting it correctly — and Ghunnah is one of the most foundational steps in that direction.

What You Will Learn in This Article

• The precise definition of Ghunnah and why it belongs only to ن and م.
• The Quranic and Prophetic evidence for perfecting recitation.
• How to physically produce Ghunnah and verify it independently.
• All four types of Ghunnah and the conditions that activate each.
• How Ghunnah functions across Idgham, Ikhfaa, Iqlaab, and Mushaddad.
• Fully sourced Quranic examples with Arabic text for every rule.
• The three most common Ghunnah mistakes with direct corrections.

What Is Ghunnah in Tajweed?

Ghunnah (غُنَّة) is a nasal resonance that is an intrinsic, inseparable property of the Arabic letters ن (Noon) and م (Meem). It is not a stylistic choice — it is a fixed phonetic attribute of these two letters that persists across every state: voweled (mutaharrik), silent (saakin), or doubled (mushaddad).

1. Linguistic vs. Applied Definition

Linguistically, Ghunnah is a sound generated purely from the nasal passage with no movement of the tongue. Applied to Tajweed, it is the compulsory nasalization fixed to ن — including its Tanween forms — and to م, in every position they occupy in the Quranic text.

The critical word in this definition is intrinsic: Ghunnah is not a rule applied from outside — it already resides within these letters. What the Tajweed rules govern is only which level of Ghunnah applies at any given position. This distinction prevents the most common conceptual error: treating Ghunnah as a rule that switches on and off, when in reality it only shifts in intensity.

2. Why Ghunnah Is Anatomically Built Into Noon and Meem

The nasalization of ن and م is built directly into their articulation points (Makharij):

• ن (Noon): Its makhraj is the tip of the tongue at the gum ridge just behind the upper teeth — a position that naturally channels airflow through the nasal passage.
• م (Meem): Its makhraj is the full closure of both lips, which also diverts airflow nasally before the release.

This structure means both letters produce Ghunnah even when carrying sukoon — the nasal path is anatomical, not conditional. A practical verification: press two fingers lightly to the bridge of your nose while sustaining a م or ن with Ghunnah. You should feel a clear vibration. No vibration means the nasal passage is not engaged and the Ghunnah is absent, regardless of what sound is produced in the mouth.

The Quranic and Prophetic Foundation for Mastering Ghunnah

Tajweed is not a scholarly refinement added after the Quran’s revelation — it is embedded in the revelation itself. The following Quranic verses and authentic Hadiths establish that mastering correct recitation, including Ghunnah, is a religious obligation — not an optional academic exercise.

1. The Divine Command to Recite with Precision

The obligation of Tajweed does not rest on scholarly consensus alone — it is grounded in a direct Quranic instruction. In Surah Al-Muzzammil, Allah commands the Prophet ﷺ:

“وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا““

And recite the Quran with measured, distinct recitation.” — Al-Muzzammil (73:4)

The Arabic word tarteel (تَرْتِيل) — from the root ratala, meaning to arrange in order with care — refers to deliberate, precise oral delivery. Classical Tajweed scholars, including Ibn Al-Jazari, cite this verse as the primary textual proof that applying Tajweed rules is obligatory (wajib), not a preference. Ghunnah is among those rules: skipping or misapplying it is a departure from the standard this verse establishes.

2. The Standard of True Recitation

A second verse establishes not just the method of recitation but the standard it must reach. Allah describes the people who honor the Book they were given in Surah Al-Baqarah:

“الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ“

“Those to whom We have given the Book recite it as it truly deserves to be recited.” — Al-Baqarah (2:121)

The phrase haqqa tilawatihi (حَقَّ تِلَاوَتِهِ) — “as it truly deserves” — sets a standard of recitation that is not approximate. The Companions understood this as reciting with both correct pronunciation and sincere spiritual presence. Tajweed scholars consistently cite this verse alongside 73:4 to establish that the how of Quranic recitation is inseparable from the act of recitation itself.

3. The Prophetic Testimony on Correct Recitation

The Prophet Muhammad ﷺ addressed the quality of Quranic recitation in multiple authentic narrations. Beyond the Quranic commands, the Prophet ﷺ addressed the quality of recitation directly in multiple authenticated narrations. Three of them speak specifically to the standard that Ghunnah is part of:

a. The Skilled and Struggling Reciter:

The first narration draws a clear distinction between two types of reciters — and honors both, for different reasons. Narrated by Aisha (رضي الله عنها), the Prophet ﷺ said:

«الْمَاهِرُ بِالْقُرْآنِ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَأُ الْقُرْآنَ وَيَتَتَعْتَعُ فِيهِ وَهُوَ عَلَيْهِ شَاقٌّ لَهُ أَجْرَانِ»

“The one who is skilled in reciting the Quran will be with the noble and righteous scribes (angels). And the one who recites the Quran with difficulty, struggling with it, will have two rewards.” — Narrated by Aisha (رضي الله عنها) | Sahih Muslim, No. 798

This Hadith operates on two levels. First, it prizes skill in recitation — and skill means precision, including correct application of rules like Ghunnah. Second, it is a mercy: the learner who struggles but persists is doubly rewarded. The word yatat’ata’u (يَتَتَعْتَعُ) — one who stumbles — implies someone making sincere effort, not someone who never tried.

b. Beautify the Quran with Your Voice:

A second narration connects the quality of recitation directly to beauty — not as a performance standard, but as a phonetic one. The Prophet ﷺ said:

«زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُمْ»“

Beautify the Quran with your voices.” — Narrated by Al-Bara’ ibn Azib (رضي الله عنه) | Sunan Abu Dawud, No. 1468 — authenticated (صحيح)

Tajweed scholars note that beauty here is not musical embellishment — it is phonetic accuracy. Ghunnah, when produced at its correct level and duration, adds the nasal resonance that ن and م were designed to carry. Stripping it out or misapplying it does not simplify recitation — it makes it less beautiful in the exact sense this Hadith describes.

c. The Best Among You:

The third narration defines excellence in relation to the Quran in terms of both learning and transmission. The Prophet ﷺ said:

«خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ»

“The best of you are those who learn the Quran and teach it.” — Narrated by Uthman ibn Affan (رضي الله عنه) | Sahih Al-Bukhari, No. 5027

Learning, in the Hadith’s context, is not passive reading — it includes learning correct pronunciation and Tajweed rules. The scholars of the early generations understood this to mean learning from a qualified teacher with an unbroken chain (isnad) back to the Prophet ﷺ.

Ghunnah, as a phonetic component of the letters, was transmitted through that chain — which is why qualified instruction remains the most reliable path to mastering it.

If you are working through these rules and want feedback on your actual recitation, enrolling in Online Tajweed Classes with a qualified teacher is the fastest path from theory to accurate application.

The Four Ghunnah Types and Their Intensity Levels

Most learners know Ghunnah exists — fewer can reliably identify which of the four levels applies before they recite a verse. Developing that identification habit is one of the most practical skills in Tajweed. The four types form a descending scale: from the fullest, most emphatic resonance to a subtle background nasality.

Ghunnah Types at a Glance

The following table summarizes all four types with their conditions, intensity, and whether a timed two-count hold applies. Each type is explained with Quranic examples in the numbered sections below.

Type	Arabic Term	Condition	Two-Count Hold	Intensity
Most Complete	أَكْمَل	Mushaddad or Idgham with Ghunnah	Yes	Strongest
Complete	كَامِلَة	Ikhfaa or Iqlaab	Yes	Strong
Incomplete	نَاقِصَة	Izhar (saakin)	No	Moderate
Most Incomplete	أَنْقَص	Mutaharrik (voweled)	No	Lightest

1. Most Complete Ghunnah — أَكْمَلُ الغُنَّة

This is the highest level of Ghunnah, occurring when ن or م carries a Shaddah (is doubled, mushaddad) or when ن is fully merged (mudgham) into the following letter. The nasal resonance is at maximum intensity and must be held for a full two counts.

“إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ”

“Indeed, We have granted you Al-Kawthar.” — Al-Kawthar (108:1)

Rule applied: إِنَّا — Noon Mushaddadah (ن with Shaddah). This is the most commonly cited example in classical Tajweed texts because إِنَّ appears throughout the Quran and is encountered by every learner from the earliest stages.

“ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ “

“Then no! You are going to know.” — At-Takathur (102:4)

Rule applied: ثُمَّ — Meem Mushaddadah (م with Shaddah). The م is doubled; the Ghunnah must be held for two full counts before moving to the following كَ. This word appears dozens of times in the Quran and is a primary training ground for م Mushaddad Ghunnah.

“قُلْ أَعُوذُ بِرَبِّ النَّاسِ “

“Say: I seek refuge in the Lord of mankind.” — Al-Nas (114:1)

Rule applied: النَّاسِ — Noon Mushaddadah following the definite article. The Shaddah sits on the ن of نَّاس; the Ghunnah is at its strongest here and must precede any movement toward the letter that follows.

2. Complete Ghunnah — غُنَّةٌ كَامِلَة

This level applies when ن or م carries sukoon before letters that trigger Ikhfaa or Iqlaab. The resonance is full and requires a complete two-count hold; it is slightly less intense than the Mushaddad level but the duration is identical.

“وَأَنبِئْهُمْ بِأَسْمَائِهِمْ”

“And inform them of their names.” — Al-Baqarah (2:33)

Rule applied: أَنبِئْهُمْ — Iqlaab: ن saakin before ب is converted to م with Ghunnah. In printed Mushafs with Tajweed markings, a small م above the ن marks this rule visually.

“تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ”

“Striking them with stones of hard clay.” — Al-Fil (105:4)

Rule applied: مِّن سِجِّيلٍ — ن saakin before س: Ikhfaa. The ن is concealed; Ghunnah is held while the mouth begins moving toward the س.

“إِنَّ الْإِنسَانَ لَفِي خُسْرٍ”

“Indeed, mankind is in loss.” — Al-Asr (103:2)

Rule applied: Two rules in one verse — إِنَّ has Noon Mushaddadah (Most Complete Ghunnah), and الْإِنسَانَ contains ن saakin before س (Ikhfaa — Complete Ghunnah). Reciting this verse trains shifting between Ghunnah levels within a single short sentence.

3. Incomplete Ghunnah — غُنَّةٌ نَاقِصَة

This level applies when Noon Sakinah or م saakin appears before a throat letter (ء، ه، ع، ح، غ، خ), triggering Izhar Halqi, or before a labial letter requiring Izhar Shafawi. The Ghunnah is present as an inherent nasal quality — it cannot be removed — but it is not extended or emphasized.

“صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ”

“The path of those upon whom You have bestowed favor.” — Al-Fatiha (1:7)

Rule applied: أَنْعَمْتَ — ن saakin before ع: Izhar Halqi. The Ghunnah is present at its incomplete level; the ع that follows must be crisp and clear. Letting the nasal resonance bleed into the ع changes the rule from Izhar to something resembling Ikhfaa — a different rule entirely.

4. Most Incomplete Ghunnah — أَنْقَصُ الغُنَّة

The lightest level, occurring on any ن or م that is voweled (mutaharrik) — carrying a fatha, damma, or kasra. The letter’s movement naturally reduces nasal prominence. This Ghunnah is a background quality, not a deliberate hold.

“نَمَارِقُ مَصْفُوفَةٌ”

“And cushions lined up.” — Al-Ghashiyah (88:15)

Rule applied: نَمَارِقُ — ن is voweled with fatha (mutaharrik). No hold is applied; the nasal quality of ن is present by the nature of the letter, not by deliberate extension.

How to Produce Ghunnah Correctly

Knowing the rules intellectually and producing Ghunnah accurately are two different skills. This section covers the physical mechanics and a self-check method that students can apply independently between sessions.

1. The Physical Mechanics of Ghunnah

The sound of Ghunnah falls between a hum and a soft moan — sustained, nasal, and never abrupt. Producing it correctly requires understanding what the body does for each letter:

• For ن: Place the tip of the tongue at the gum ridge behind the upper teeth, then allow a sustained hum to flow through the nasal passage. The resonance should feel as though it sits at the bridge of the nose — not in the throat and not at the front of the mouth.
• For م: Bring both lips into full contact, then allow the nasal hum to build before releasing the lips. The vibration should be felt in the nasal cavity, not only at the lips.
• For both: The nasal passage must remain open during the Ghunnah. Any tension in the throat narrows the nasal channel and reduces resonance immediately.

2. The Two-Count Rule, Calibrated to Your Pace

Every Ghunnah at the Most Complete and Complete levels must be held for two counts. To apply this correctly:

• Duration target: Approximately the time to say “one-two” at your actual recitation tempo — not a theoretical count in isolation.
• Too short: Leaves the Ikhfaa or Mushaddad rule phonetically incomplete.
• Too long: Crosses into extension (madd) where none is required.
• Common error: Students count mentally at a slower pace than they recite, making every Ghunnah too short at real recitation speed.

Practicing alongside a qualified reciter, or using a metronome-based exercise calibrated to your natural pace, establishes the correct feel far more reliably than silent counting.

3. The Ghunnah Self-Check Method

This is a method used by qualified Tajweed teachers to help students independently verify their Ghunnah production between sessions:

• Place two fingers lightly on the bridge of your nose while reciting a verse with a mushaddad ن or م.
• A correct Ghunnah produces a clear vibration felt against the fingers.
• No vibration means the nasal cavity is not engaged — the sound is resonating in the mouth alone, and the Ghunnah is missing regardless of what it sounds like to the ear.
• This check works for all four Ghunnah levels.

Any uncertainty about whether your resonance is correctly placed is worth bringing to your Tajweed teacher for direct correction — live audio feedback is worth more than any written explanation in this specific area.

Ghunnah Rules in Tajweed – When Each Rule Activates It

Ghunnah is shaped and triggered by four core Tajweed rules governing how Noon Sakinah and Tanween and م saakin interact with the letters that follow them. Each rule produces a distinct outcome; the nasal resonance remains across all four, but what happens to ن or م differs in each case.

1. Ghunnah in Idgham

Idgham means merging. When ن saakin or Tanween is followed by one of the six Idgham letters (ي، ن، م، و، ل، ر), the ن merges into the following letter. The rule splits into two distinct categories:

• Idgham with Ghunnah (ي، ن، م، و): The merge carries nasal resonance — the Ghunnah bridges the two letters into the following one.
• Idgham without Ghunnah (ل، ر): The merge is complete and silent — no Ghunnah carries over whatsoever.

Keeping these two categories distinct is critical. A learner who applies nasal resonance before ل or ر is not performing a lesser Idgham — they are applying the wrong rule entirely.

“فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ “

“So whoever does an atom’s weight of good will see it.” — Al-Zalzalah (99:7)

Rule applied: مَن يَعْمَلْ — ن saakin before ي: Idgham with Ghunnah. The ن of مَن disappears into the ي, but the nasal resonance carries through.

“وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ”

“Faces, that Day, will be radiant.” — Al-Qiyamah (75:22)

Rule applied: وُجُوهٌ before يَ — Tanween before ي: Idgham with Ghunnah. And يَوْمَئِذٍ before نَّاضِرَةٌ — Tanween before ن: Idgham with Ghunnah. This verse contains two consecutive Idgham-with-Ghunnah applications in a single line.

2. Ghunnah in Ikhfaa

Ikhfaa is the partial concealment of ن saakin or Tanween before 15 specific letters. Understanding what makes it distinct from Idgham is essential:

• In Idgham: ن loses its identity and is absorbed into the next letter.
• In Ikhfaa: ن retains its identity — the sound is concealed but present — while the Ghunnah hold lasts a full two counts.
• The transition: The mouth begins moving toward the next letter’s articulation point during the Ghunnah hold, not after it.

“مِن ثَمَرَاتٍ مِّن كُلِّ الثَّمَرَاتِ”

“From all kinds of fruits.” — Al-Baqarah (2:25)

Rule applied: مِن ثَمَرَاتٍ — ن saakin before ث: Ikhfaa.

“تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ “

“Striking them with stones of hard clay.” — Al-Fil (105:4)

Rule applied: مِّن سِجِّيلٍ — ن saakin before س: Ikhfaa. This verse is a training staple in beginner Tajweed programs because its short length allows focused attention on the rule.

3. Ghunnah in Iqlaab

Iqlaab is the only Tajweed rule in which a letter is converted into a different letter for recitation. Key points about how Ghunnah functions here:

• When ن saakin or Tanween is followed by ب, the ن is converted to a م sound.
• That م is then pronounced with Ghunnah before the ب is released.
• The م is not written; it is applied orally — which is why a small م printed above the ن in Tajweed-marked Mushafs is the visual guide for identifying every Iqlaab position.
• The resulting م is brief, nasal, and immediately released into the ب.

“وَأَنبِئْهُمْ بِأَسْمَائِهِمْ” “

And inform them of their names.” — Al-Baqarah (2:33)

Rule applied: أَنبِئْهُمْ — ن saakin before ب: Iqlaab. The ن converts to م with Ghunnah.

“مِن بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ”

“After the clear proofs came to you.” — Al-Baqarah (2:92)

Rule applied: مِن بَعْدِ — ن saakin before ب: Iqlaab. This phrase appears numerous times across the Quran and is among the most encountered Iqlaab positions in daily recitation.

4. Ghunnah with Shaddah (Mushaddad)

Any ن or م carrying a Shaddah produces Most Complete Ghunnah automatically. This is the unconditional rule — no surrounding-letter condition is required:

• It applies wherever mushaddad ن or م appears, before any letter, in any position.
• It requires a full two-count hold at maximum nasal intensity.
• The Shaddah (ّ) written above ن or م is the visual cue — the most immediately identifiable Ghunnah condition in the Quranic text.
• Students who have completed Ikhfaa and Idgham often find this easy to identify but inconsistent in execution — they shorten the hold at faster recitation speeds. Pace must never compromise duration.

“إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ“

“Indeed, We have granted you, [O Muhammad], al-Kawthar.”— Al-Kawthar (108:1)

— إِنَّا: ن Mushaddadah

“ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ“

“Then no! You are going to know.” — At-Takathur (102:4)

— ثُمَّ: م Mushaddadah

“مِنَ النَّاسِ“

“…of mankind…” — Al-Baqarah (2:8)

— النَّاسِ: ن Mushaddadah

Common Ghunnah Mistakes and How to Correct Them

These three errors appear consistently across students at different levels. Identifying which one applies is the first and most efficient step toward correcting it.

1. Nasalizing During Izhar

The nasal resonance of ن carries over into the throat letter that follows, blurring the clarity that Izhar requires. In:

“صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ “

“The path of those upon whom You have bestowed favor.”(Al-Fatiha, 1:7)

, the ن before ع must be clear. Nasal bleed into the ع changes the rule from Izhar to something resembling Ikhfaa — a different rule entirely.

• Root cause: The student fails to treat the ع as the landing letter and allows the nasal exit of ن to extend past its boundary.
• The fix: Focus the attention on the ع as the target letter, not the ن as the departure point. Clearing the ن’s resonance before the ع begins resolves the bleed entirely.

2. Cutting Ikhfaa’s Ghunnah Short

The student moves to the next letter at the one-count mark, halving the required hold and collapsing the Ikhfaa into Izhar behavior. The student hears a sound and cannot identify why it feels incomplete — it is because the hold was cut.

• Root cause: Counting at a slower mental pace than the actual recitation speed, or rushing under pressure to maintain flow.
• The fix: Practice Ikhfaa verses at half your normal recitation speed. Confirm the two-count hold feels natural and complete at that pace, then gradually rebuild to normal tempo. Speed should be earned only after the hold is stable.

3. Over-Emphasizing Ghunnah on Voweled Letters

Students who have recently focused on Ghunnah apply an emphatic nasal hum to every ن and م regardless of state — including voweled ones that require only the Most Incomplete level. Reciting:

“نَمَارِقُ مَصْفُوفَةٌ “

“And cushions lined up.”(Al-Ghashiyah, 88:15)

with a deliberate two-count hold on the opening ن is an overcorrection — that ن is mutaharrik and carries only background nasality.

• Root cause: Enthusiasm for applying the rule without first identifying which level of Ghunnah applies.
• The fix: Develop a pre-recitation identification habit — classify each ن and م’s Ghunnah level before reading, not during. This anticipation, built gradually under teacher supervision, is what separates a student who knows the rules from one who consistently applies them.

Start Reciting Correctly — Enroll in Online Tajweed Classes Today

These rules are learnable from a guide like this one — but correct Ghunnah production cannot be fully verified in writing. The nasal resonance, its exact duration, and its intensity level can only be assessed reliably by a trained teacher listening in real time.

At Riwaq Al Quran, every Tajweed instructor holds an Ijazah in Quranic recitation — a documented, unbroken chain of transmission back to the Prophet Muhammad ﷺ through generations of qualified reciters. This is not a credential for credibility’s sake: it means every correction your teacher gives you carries the authority of the same oral tradition through which the Quran was preserved.

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Conclusion

Ghunnah in Tajweed is a four-level spectrum embedded in every ن and م in the Quran — from the emphatic resonance of a mushaddad letter to the subtle nasal background of a voweled one. The Tajweed rules (Mushaddad, Idgham with Ghunnah, Ikhfaa, Iqlaab, Izhar) are the conditions that determine which level applies at each position. Mastering Ghunnah means identifying that level before reciting, not adjusting mid-sound.

The Quranic command to recite with tarteel (Al-Muzzammil, 73:4) and the Prophetic instruction to beautify recitation (Abu Dawud, No. 1468) are not separate concerns from Ghunnah — they describe the standard that correct Ghunnah serves. Every nasal resonance applied at its right level and duration is, in a precise sense, an act of honoring the text as it was revealed and transmitted.

The most practical single takeaway: develop a pre-recitation identification habit. Before reading any verse, identify the ن and م positions, classify their Ghunnah level, and then recite. This discipline — built gradually under qualified teacher supervision — is what separates a student who knows the rules from one who actually applies them.

Frequently Asked Questions

The questions below address the most common points of confusion about Ghunnah — from its basic definition and duration, to the distinctions between rules, to the question of whether a teacher is truly necessary for correct practice.

Sources:

• Al-Muzzammil (73:4) — Quran.com
• Al-Baqarah (2:8) — Quran.com
• Al-Baqarah (2:25) — Quran.com
• Al-Baqarah (2:33) — Quran.com
• Al-Baqarah (2:92) — Quran.com
• Al-Baqarah (2:121) — Quran.com
• Al-Fatiha (1:7) — Quran.com
• Al-Asr (103:2) — Quran.com
• Al-Fil (105:4) — Quran.com
• Al-Ghashiyah (88:15) — Quran.com
• Al-Kawthar (108:1) — Quran.com
• Al-Nas (114:1) — Quran.com
• Al-Qiyamah (75:22) — Quran.com
• Al-Takathur (102:4) — Quran.com
• Al-Zalzalah (99:7) — Quran.com
• Sahih Muslim, No. 798 — Sunnah.com
• Sunan Abu Dawud, No. 1468 — Sunnah.com
• Sahih Al-Bukhari, No. 5027 — Sunnah.com