The Effect of Sleeping After 'Asr (Analysis Toward Prophetic Tradition)

1
ACKNOWLEDGEMENT
In the name the God the Almighty, Allah Subhanahu wa Ta’ala, the most
merciful and powerful who always gives his blessing for us. Especially for his
perfect guidance to me in writing this research. The researcher would like to
express the deepest gratitude to Allah SWT for his guidance to make this research
is completed. Peace and salutation be upon to our prophet Muhammad SAW, who
has brought us from the darkness to the lightness.
I am sure and realize that I would not be able to complete and finish this
research without great help and pray of the following people whom I would like
to address my gratitude and appreciation.
1. Firstly, my beloved parents, Drs. Munawar and Nur Asiyah, as well as

my beloved brother, Miqdad Syukril Iman and Muhammad Dzafir Elfani for all of
the great pray and support in doing the research.
2. I am hugely intended to my beloved teacher, Prof. Dr. Ali Mustafa

Ya’qub who has been guided my study in Darus Sunnah before he pass away.And
afforded me to get the big opportunity to study hear. It is a pleasant moment to
become one of his student what I have know is so far from the best one.
3. I am grateful to my supervisor, H. Zia Ul-Haramein Ali Mustafa, Lc,

M.Si, who has guided me to accomplish my research with his meaningful advices.
He guided me to complete this research sincerely and patiently.
4. I am highly and thoroughly grateful to all of lecturers and teachers of

Darus-Sunnah who have taught me and shared much valuable things. Words can
never be enough to thank their kindness.
5. I am also very grateful to all members of generation of IHNA for the

best supporting to each other.
2
TRANSILETARATION GUIDELINES
Arabic Letters Romanizations

B ‫ب‬
T ‫ت‬
Th ‫ث‬
J ‫ج‬
ḥ ‫ح‬
Kh ‫خ‬
D ‫د‬
Dh ‫ذ‬
R ‫ر‬
Z ‫ز‬
S ‫س‬
Sh ‫ش‬
S{ ‫ص‬
ḍ ‫ض‬
T{ ‫ط‬
Z{ ‫ظ‬
‘ ‫ع‬
GH ‫غ‬
F ‫ف‬
Q ‫ق‬
K ‫ك‬
L ‫ل‬
<M ‫م‬
N ‫ن‬
H ‫ه‬
W ‫و‬
Y ‫ي‬
3
Vowels and Dipthongs
َ A ‫َا‬ A ‫َي‬ I
َ U ‫َى‬ A ‫َو‬ Aw
َ I ‫َو‬ U ‫َي‬ Ay
Source: Book of Transliteration Guidelines Graduate School Syarif Hidayatullah State

Islamic University, Jakarta 2010.
4
ABSTRACK
The research in this paper based on hadith of Prophet Muhammad PBUH “Whoever
sleeps after ‘Asr and then his wits are gone, then he should not blame except himself”. This
paper explores it by applying method of Imam Zaila’i in Takhrij hadith and for transmission
Study (Dirasah al- Sanad) using Mahmud T{ah}an method.
The hadith is found in Musnad Abi> Ya’la> , al-Mu’jam fi Asa>my Shuyu>h}i Abi Bakr
Isma>‘i>ly, Ta>ikhul Jurja>ni, Ta>rikhul Dimashqa by ibn ‘Asa>kir , Al- Ka>mil by Ibn ‘Adi> al-
Jurja>ni and Maudhua>t by Abu al- Faraj ibn al-Jauzy . All of these has the same text and
meaning.
There are some problematic transmitters, one of which is Amr ibn H{usain who
was discredited as liar by many scholars, thus making this hadith is treated as fabricated.
This hadith thus can be neither cited as proof nor acted upon. In addition, the hadith which
contained the narrator Ibn lahi>’ah who mixed (Ikhtila>t) the hadith. His transmission before
being mixed is accepted while after mixing it is rejected and in this hadith he narrates it
after being mixed.
In understanding the hadith texts, the researchers tried to understand the effects of
sleep after ‘Asr in an Islamic and scientific perspective through textual and contextual
understanding coupled with a scientific approach. In the hadith the Prophet suggested not
to sleep after ‘Asr because it was not good for health. This is also coupled with scientific
research about sleeps after ‘Asr causes sleeping after 'Asr can disturb normal human
biorhythms, which discuss negative changes in hormones. Because the process of waking
up after a sick sleep itself imposes certain stress on the body, this can then affect blood
sugar levels.
The results of this study state that this hadith law is weak even mawdu 'where
there is a narrative that falsifies hadith and this hadith cannot be upgraded. This hadith
cannot be used as a basis for the prohibition of Asr's sleep. But sleeping Ashar is not
recommended in health based on its effects. So that sleeping after Asr is not recommended
in terms of health, not in terms of sharia. So it can be concluded that sleeping after Asr is
not prohibited on the side of sharia but is not recommended because it is not good for
health.
Keywords: Takhri>j, Sleeping, ‘Asr, Health.
5
ABSTRAK
Penelitian ini berdasarkan pada hadis Nabi Muhammad SAW “Barangsiapa yang
tidur setelah shalat Ashar lalu akalnya hilang, maka janganlah dia mencela
(menyalahkan) kecuali dirinya sendiri”. Penelitian ini menelusuri hadis tersebut
menggunakan metode Imam Zaila’I dalam takhrij hadis dan dalam meneliti jalur
periwayatannya menggunakan metode Mahmud T{ah}an.
Hadis tersebut ditemukan didalam kitab Musnad Abi> Ya’la> , al-Mu’jam fi Asa>my
Shuyu>h}i Abi Bakr Isma>‘i>ly, Ta>ikhul Jurja>ni, Ta>rikhul Dimashqa by ibn ‘Asa>kir , Al- Ka>mil
by Ibn ‘Adi> al-Jurja>ni and Maudhua>t by Abu al- Faraj ibn al-Jauzy. Kesemuanya memiliki
kesamaan dalam teks hadisnya. Baik secara teks maupun maknanya.
Dalam sanad tersebut terdapat beberapa perawi yang bermasalah. Salah satunya
adalah ‘Amr ibn H{usain yang di-jarḥ sebagai pembohong oleh banyak ulama sehingga
menjadikan hadis tadi dianggap palsu. Oleh karena itu, hadis tersebut tidak dapat
dijadikan hujah maupun diamalkan. Selain itu, didalam hadis tersebut juga terdapat
perawi yang bernama Ibn Lahi’ah yang hadisnya tercampur (Ikhtila>t). Periwayatan Ibn
Lahi’ah diterima ketika dia meriwayatkan sebelum tercampur dan tertolak ketika setelah
tercampur.
Dalam memahami hadis ini peneliti berusaha memahaminya dalam sudut pandang
Islam dan ilmiah melalui pemahaman tekstual dan kontekstual ditambah dengan
pendekatan secara ilmiah. Dalam hadis tersebut Rasulullah menganjurkan untuk tidak
tidur setelah Ashar karena tidak baik bagi kesehatan. Hal tersebut juga senada dengan
penelitian ilmiah mengenai tidur setelah Ashar bahwa tidur setelah Ashar dapat
menyebabkan gangguan dalam bioritme manusia normal, yang memicu perubahan negatif
dalam hormon. Karena proses bangun setelah tidur sore sendiri membebankan stres
tertentu pada tubuh, ini kemudian dapat mempengaruhi kadar gula darah.
Hasil dari penelitian ini menyatakan bahwa hukum hadis ini lemah bahkan
Mawdu’ dimana terdapat rawi yang memalsukan hadis dan hadis ini tidak bisa
ditingkatkan derajatnya. Hadis ini tidak bisa dijadikan hujah mengenai larangan tidur
Ashar. Namun tidur Ashar tidak dianjurkan dalam kesehatan berdasarkan efeknya.
Sehingga tidur setelah Ashar tidak dianjurkan dalam hal kesehatan, bukan dari sisi
syariah. Jadi dapat disimpulkan bahwa tidur setelah Ashar tidak dilarang di sisi syariah
tetapi tidak dianjurkan karena tidak baik untuk kesehatan.
Kata Kunci: Takhrij, tidur, ashar, kesehatan.
6
TABLE OF CONTENS
ACKNOWLEDGEMENT.............................................................................................................. 1
TRANSILETARATION GUIDELINES........................................................................................ 3
ABSTRACK .................................................................................................................................. 5
CHAPTER I ................................................................................................................................... 9
A. Background of Study ........................................................................................................ 10
B. Problem Identification of Study ....................................................................................... 13
C. Purposes of Study ............................................................................................................. 13
D. Limitation of Study ......................................................................................................... 14
E. Methodology of Study...................................................................................................... 14
F. Previous Study ................................................................................................................. 15
G.Structure of Study ................................................................................................................ 15
CHAPTER II ................................................................................................................................ 17
A. Definition of Takhrij Hadith ............................................................................................ 17
B. Tracing the Hadith ........................................................................................................... 19
1. Text of Hadith .............................................................................................................. 19
2. Consideration (Al-I’tibar ) ........................................................................................... 22
C. Chain of Transmissions .................................................................................................... 27
CHAPTER III .............................................................................................................................. 28
A. Narrators’ biography and their qualities in ‘ada>lah and d}abt. .......................................... 29
1. Abu> Ya’la’s Narrators .................................................................................................. 29
2. Ibn A<dy’s Narrators ...................................................................................................... 36
3. Abu> Bakr Isma>‘i>ly’s Narrators ..................................................................................... 49
B. Study of Continuity of Hadith Transmission (Ittis}al al-Sanad) .......................................... 55
1. First transmission: Abu> Ya’la transmission in Musnad Abi> Ya’la ............................... 56
2. Second transmission: Ibn ‘A<dy transmission in al-Ka>mil ............................................ 58
3. Thrid transmission: Abu Bakr Isma>’ly transmission in Al-Mu’jam fi Asa>my Shuyu>kh
Abi> Bakr Isma>’ily . ............................................................................................................... 62
C. Transmission Linkage....................................................................................................... 65
1. Abu> Ya’la transmission ................................................................................................ 66
2. Ibn ‘A<dy Transmission ................................................................................................. 67
7
3. Abi> Bakr Isma>’i>ly< Transmissi....................................................................................... 70
D. The Verdict of Hadith ......................................................................................................... 71
1. The verdict of hadith transmission ............................................................................... 71
2. The Verdict of studied hadith ...................................................................................... 72
CHAPTER IV .............................................................................................................................. 74
1. The Understanding of Hadith Narration .......................................................................... 74
2. Sleeping after ‘Asr in Islamic and Science Perspective ................................................... 75
CHAPTER V................................................................................................................................ 81
A. Conclusion ........................................................................................................................ 81
B. Suggestion ........................................................................................................................ 82
GLOSSARIUM ............................................................................................................................ 83
INDEXES..................................................................................................................................... 88
A. Indexes of al-Qur’an ......................................................................................................... 88
B. Indexes of Hadith ............................................................................................................. 89
REFERENCES............................................................................................................................. 93
ATTACHMENT .......................................................................................................................... 96
8
‫بسم هللا الرحمن الرحيم‬
(In the name of Allah the beneficent and the merciful)
CHAPTER I
INTRODUCTION
All Praise be to Allah, Lord of the Worlds, King of all Kings, Creator of
Universe, and He has no a partner. Peace and Salutation of Allah be upon our
Prophet Muhammad ‫ ﷺ‬and his family, companions, and followers.
Al-Qur’an and hadith1 are the most basic sources of Islam for Muslims
where they must depend so as not to be misguided. A Muslim must obey whatever
comes with the Prophet Muhammad ‫ ﷺ‬Allah said in the al-Qur’an:
َّ ‫اَّللَ ۖ إِ َّن‬
َ‫اَّلل‬ َّ ‫خ ذُ وهُ َو َم ا ََنَاكُ ْم عَ نْ هُ فَانْ تَ هُ وا ۚ َواتَّ قُ وا‬
ُ َ‫الرسُ و ُل ف‬
َّ ُ‫آَت كُ م‬
َ ‫َو َم ا‬
ُ ِ‫َش د‬
ِ َ‫يد ا لْ عِق‬
‫اب‬
“And whatever the Messenger gives you, take it, and whatever he forbids
you from, abstain (from it). And fear Allah. Indeed Allah is severe in
punishment.”2
Al-Qur’an is undoubtedly firm and certain. There are no additions or
omissions in it. Therefore, there is no need to verify the arguments on it. But, in
1
Hadith it means for what was transmitted on the authority of the Prophet ‫ﷺ‬, his deeds,
sayings, tacit approval, or description of his s{ifat (features) meaning his physical appearance. See:
Maḥmūd al-Ṭaḥḥān, Taysīr Muṣṭalaḥ al-Ḥadīth (Riyadh: Dar al-Ma’arif, 1996 AD / 1417 H) ed.
9, p. 16.
2
Al-Ḥashr: 7.
9
other hand, Sunnah or prophecy of hadith3 can be interpolated by the slander of
the liar or the hadith maker because not all hadiths are decisive like the Qur'an4.
Regarding the position of hadith in Islam, a Muslim must be careful in
accepting claims claimed to be hadith. It's easy for companions to verify a hadith,
because they can confirm it directly to the Prophet ‫ﷺ‬. If the contradictions about
the hadith occur between them, they can come to the Prophet‫ ﷺ‬and get the right
answer because they live in one period. After his death, it was difficult to confirm
whether a hadith was actually revealed from him or not. Then, many scholars were
interested in gathering all the hadiths and verifying that which is now known as
takhrīj al-hadīth.
An example of how the need to verify hadiths arises when there are so
many false hadiths among the Muslim community and they often use them as
propositions for their actions. Not only that, several diverse sects that emerged
among Muslims deliberately made a number of hadiths to support their opinions,
so the false traditions emerged. Therefore, the need to verify hadith is very
important.
A. Background of Study
One of the gifts of Allah SWT5 is sleep. He gave sleep to humans so they
could rest. As the word in the Holy Qur'an:
ِ ِ
‫ورا‬
ً ‫نُ ُش‬ ‫َّه َار‬
َ ‫اَت َو َج َع َل الن‬ ً َ‫َو ُه َو الَّذي َج َع َل لَ ُك ُم اللَّْي َل لب‬
ً َ‫اسا َوالن َّْوَم ُسب‬
3
The term Sunnah is roughly translated as tradition, but it can also be translated as
Prophetic hadith which more specifically means as a report about the Prophet Muhammad saying
or doing something, or reacting to something (approving or disapproving of it). See: Mahmoud
Ismail Saleh, Dictionary of Islamic Words & Expressions , (Riyadh: Maktaba Dar-us-Salam, 2011
AD) ed. 3, p. 70.
4
Aḥmad ibn Muḥammad ibn al-Ṣiddīq al-Ghamārī, Ḥuṣūl al-Tafrīj bi-Uṣūl al-Takhrīj
(Riyadh: Maktabat Ṭabarīyah, 1994 AD) p. 21.
5
SWT it means Subhanaahu waTa’ala. “He be praised and my His transcendence be
claimed”. Said when referring to Allah.
10
Translation: He is the one who made for you the night (as) clothes, and slept for
rest, and He made the afternoon to wake up trying.6
‫اَت‬
ً َ‫َو َج َع ْلنَا نَ ْوَم ُك ْم ُسب‬
Translation: And have made your sleep as a thing for rest.7
Linguistically, sleep (an-naum in Arabic) is synonymous with the word to

lie down (mudtaji’), to be still (ar-raqd) and sleepiness (an-nu’as).8 Al-Isfahani9
defined sleep as follows: “to soften the nerves of the brain, with moisture of
oxygen to the brain”. Other views; sleep is a state where Allah Almighty holds a
person’s soul without death. Sleep is also known as the little death, while death is
the heavy sleep”. Sleep is also defined as the body being in an unconscious state,
where eyes are closed, because of resting.
Sleep is a biological phenomenon that cannot be denied by anyone. We
may be able to abstain from food or drink but not for sleeping. Oftentimes the
sleep phenomenon is linked with the metaphysical world. This relates to the
condition of the body when the spirit leaves the body. When a sleep, the body and
soul remain present while the spirit is lifted temporarily to the metaphysical world.
When the spirit is reunited with the body, the body will awaken, together with its’
awareness and consciousness.10
Islam’s views on sleep whether on its importance, the etiquette, the

position, the time and other aspects, can be proven through current studies
especially in this modern era of science and technology. For example is sleeping
6
Al-Furqan: 47
7
An-Naba': 9
8
Louis Ma’luf, Al-Munjid Fi Lughah wa al-A’lam. (Beirut: al-Maktabah al-Katalikiyah)
p.848.
9
Ar-Raghib al-Isfahani, Al-Mufradat fi Gharib al-Quran, (Makkah al-Mukarramah:
Maktabah Nizar Mustafa al-Bazz, 1997 AD) vol. 2, p.660.
10
Ahmad Syauqi Ibrahīm. Al-Syifa’un Nafsi wa Asrarun Naum. (Cairo: Dar al-Fikr al-
Àrabi, 2002 AD) p.79.
11
position. Islam suggests about the sleeping position for sleeping on the right side
based on the hadith that narrated by al-Bara> ibn ‘Āzib11. He said, "The Prophet ‫ﷺ‬
said: ‘If you come to your bed then the ablution is like wudlu for prayer, then lie
down on the right side of your body”12.
According to scientists by sleeping in a position facing right will provide

benefits for the body. One of which is heart and digestive health. Dr. Zafir al-
Attar, a researcher from Australia explained when humans sleep in right position,
the heart will only be burdened by a small left lung. This position also places the
heart in a stable position. In addition, by sleeping facing right, the stomach can
also rest. If sleeping in a position to the left, then the acidic digestion process will
be disrupted.
Regarding sleeping time, there is a recommended time and not. One of the
times that is not recommended is to sleep after ‘Asr or commonly called
‘Aylulah13. Word ‘Aylulah is taken from the word illat, which means disease.
Sleeping habits after ‘Asr cause several side effects: the arrival of the disease,
susceptibility to stress and depression and reduce one's memorization. The
majority of those who sleep after ‘Asr, when they wake up will feel tired and tired
even though they just woke up from sleep.
This is also added to the hadith which explains the prohibition on sleep after ‘Asr
that narrated by ‘Aishah14 RA in Musnad Abi> Ya’la>.
11
Al-Bara> ibn ‘A<zib (d. 27 H) was a companion, the great jurist, he recently narrated
much, and witnessed many invasions with the Prophet. See: Shams al-Dīn Abū ‘Abd Allāh
Muḥammad ibn Aḥmad ibn Uthmān ibn Qāymāz al-Dhahabī, Siyar A‘lām al-Nubalā’ (Beirut:
Mu’assasat al-Risālah, 1985 AD / 1405 H) vol. 2, p. 591.
12
This hadith was recorded by Imam Al-Bukhari in his book S{ah{īh{ul Bukhāri, Book of
Ablution Chapter: The virtue of people who sleep in ablutions', hadith number 742. See:
Muhammad ibn Ismāī’l Abu A’bdullah al-Bukhāri al-Ja’fī, S{ah{īh{ul Bukhāri (Beirut: Dar al-Kutub
al-Ilmiyah, 2013 AD / 1434 H) p. 58.
13
See https://harakahislamiyah.com/nasihat/tidur-yang-dilarang-dan-tidur-yang-
dianjurkan accesed on 7 february 2019.
14
'Āishah Binti Abū Bakr (d. 18 H) was Prophet’s wife , Ummul Mu’minin, a lot of
knowledge, blessed, Qurashiyyah See: Shams al-Dīn Abū ‘Abd Allāh Muḥammad ibn Aḥmad ibn
Uthmān ibn Qāymāz adh-Dhahabī, Siyar A‘lām al-Nubalā’, vol. 2, p. 535.
12
،‫ َع ْن َعائِ َش َة‬،‫ َع ْن عُْرَوَة‬،‫الزْه ِر ِي‬ ِ ‫ ح َّدثَِِن ْاْلَوز‬،‫ حدَّثَنَا ابن ع ََلثََة‬،‫ني‬
ُّ ‫ َع ِن‬،‫اع ُّي‬َْ َ ُ ُْ
ِ
َ ٍ ‫َحدَّثَنَا َع ْم ُرو بْ ُن َحص‬
»ُ‫وم َّن إََِّّل نَ ْف َسه‬ ِ َ‫ «من ََنم ب ع َد الْعص ِر ف‬:‫َن النَِِّب صلَّى هللا علَي ِه وسلَّم قَ َال‬
َ ُ‫س َع ْقلُهُ فَ ََل يَل‬
َ ‫اختُل‬
ْ ْ َ َْ َ ْ َ َ َ َ ْ َ ُ َ َّ َّ ‫أ‬
“Whoever sleeps after Àsr, and as a result of that his brain weakened, he
should not blame except himself.”
The hadith sleeping after ‘Asr has been mentioned will be examined and
further analyzed by researchers in terms of transmissions and hadith texts. The
researcher will examine a quality of reporters and a connection among the
reporters. So that the researcher will conclude whether the hadith is accepted or
rejected, and it is possible to be evidence in the application of daily life about
sleeping after ‘Asr.
B. Problem Identification of Study

Based on background study that I explained above, some problems
identification of study that can be identified are as follow:
1. What are the books that become the sources of the hadith?
2. What is the quality of the hadith?
3. How is understanding of the hadith based on Muslim scholars’ thoughts?
C. Purposes of Study
Based on background study and problem identification that I described before, the
purposes of study that I can determine are as follow:
1. It mentions all books that become the sources of the hadith along with its
transmission.
2. It explains the quality of the hadith and determines whether it is accepted or

rejected.
3. It explains the understanding of the hadith and its implementation for daily life.
13
D. Limitation of Study
There will be a lot of resources in collecting this hadith that contains it.
Limiting the discussion to be learned can facilitate researchers and be more
focused. The researcher will examine the sanad studies in the hadith including the
state and quality of narrators, biographies, and a connection of sanad. The focus
of the research was on the hadith which found in original books of Hadith (al-
Kutub al- Ummaha>t).
Besides that, the researcher will take the studying includes understanding
and application of sleeping after ‘Asr. In collecting data, the researcher used
computer-basic application program called al- Maktabah al-Syamilah, to find out
where the hadith was available in al- Kutub al- Masadir (sourcebooks). And gather
some information from an encyclopedia of hadith transmitter for Narrator’s
biographies.
E. Methodology of Study
The methodology that will be used by researcher in Takhrij hadith is belongs
to Imam Zaila’i (276 H) method. Researcher suggested this methodology is
appropriate to the study of matn. The steps contained in Zaila’i method will be
mentioned as the following:
1. Mention the hadith that want to use and mention from the book sources
this hadith is based.
2. Include supporting hadith as the reinforcement of the hadith that will be

used. And mention where the source of the hadith is and name it “Ahaaditsu al
Bab”
3. If in the hadith there is a problem khila>fiyah, please come the hadith which
contains contradiction both of text or transmission.
4. Examine the transmission, and analyze the quality each of the reporters.
14
And for Methodology of Transmission Study (Dirasah al- Sanad) using
Mahmud Thahan method that written in his book Ushul al- Takhrij. The
researcher will collect the data that related to the problem to be researched. The
method that will be used in this research is descriptive method.
F. Previous Study
There are some of final research and journal papers discussed the problem of
sleeping after ‘Asr. The researcher took some sources that related to the material
studied by the researcher to compare among others. For the explanation as of the
following:
First, based on searches from researchers this hadith has been examined by
Alba>ni in the Silsilah Al-Dla'ifa>h at No. 39. And among the reasons that reinforce
this hadith is weak because in its narration there is a rawi who is judged Kadzzab
(liar) named Khalid bin Al-Qasim. 15
Second, a journal from Farahwahida Mohd Yusof et al. Faculty of Science,

Universiti Teknologi Malaysia. This journal discusses the phenomenon of sleep,
with emphasized to its importance, sleeping times, sleeping positions and even the
etiquette of sleeping, from the views of Islam and Science. And about sleeping
after ‘Asr in the article it was mentioned that it was better not to sleep at that
time, but to maximize time in it with useful activities and not wasting time.
Sleeping in the afternoon is over proven to weaken someone even if not crazy16.
G.Structure of Study
In order to ease the readers reading this paper, I divided it into five chapters
as follow:
Chapter I: Introduction
15
Abu Abdurrahman Muhammad Nāsirruddīn Al-Ba>ni, Silsilah Al- H>adits Al-Dla'ifiyah
wal Maud{uat wa Atharuha> as-Say’i fil ummati (Riyad: Dar al-Ma’ari, 5997 AD/ 5457 H) ed. 1,
vol. 1, p. 111.
16
Farahwahida Mohd Yusof et al., Sleep Phenomena from the Perspectives of Islam and
Science, (Jurnal Teknologi (Sciences & Engineering) 2014), p.105–110.
15
This chapter includes background of study, problem identification of
study, purposes of study, limitation of study, methodology of study, previous
study, and writing structure.
Chapter II: Takhrīj al-Ḥadīth
This chapter includes study of theory and methodology of takhrīj, tracing

the text of the hadith form its sources, and flowchart of transmission.
Chapter III: Study of Transmission
This chapter includes the study of transmission featured with chain of the
sanad (transmission), every narrator’s biography, study of al-jarḥ wa-al-ta‘dīl
(discrediting and accrediting), study of ittiṣāl al-sanad (transmission linkage)
between every narrator, and the verdict of hadith quality whether it is ṣaḥīḥ
(sound), ḥasan (fair), ḍa‘īf (weak), or mawḍū‘ (fabricated).
Chapter IV: Study of Hadith Narration
This chapter includes analysis and understanding of the matn (text of the
hadith).
Chapter V: Conclusion
This chapter includes conclusion of the paper, suggestion, and some

personal notes from researcher.
16
CHAPTER II
TAKHRI>J AL-HADITH
A. Definition of Takhrij Hadith

Before conducting research on takhrīj, it is better to know the definition
first to help the reader in understanding. The word takhri>>j comes from the Arabic
root ‫ ج‬,‫ ر‬,‫خ‬, which etymologically means the combination of two conflicting
things in one place. This is also used for several terms such as al-istinba>t}
(deduction), al-tadri>b (training), and al-tawji>h (directing).17
According to muhaddithu>n18 there are meanings of takhri>j. One of which

is the most appropriate, that is to show up hadiths from inside book of hadith or
similar to it by a hadith transmitter, then mention it with transmission belonging
to himself, his teachers, peers, or so on, and then give commentary upon it and
refer it to authors of books who narrated it along with explanation of disagreement
and agreement among the hadiths’ narrations.19
Another definition was given by Dr. Maḥmu>d al-Ṭah}h{an> in his book Us}hu>l
al-Takhri>j wa-Dira>sat al-Asa>ni>d that the meaning of takhri>j is to denote place of
a hadith in its original sources which records it along with its transmission, then
explain its grade as needed. He added that what he meant about place of hadith
was to mention the books in which the hadith was found. 20
In addition, he explained kinds of original sources of hadith21. Those are:
1. The book contains the hadith compiled by the author where he met his
teacher to receive the hadith along with the transmission that he reaches.
17
Al-Tah}h}a>n, Us}hu>l al-Takhri>j wa-Dira>sat al-Asa>ni>d, (Riyadh: Maktabah al-Ma’rifah lil
al-Nasyir wa al-Tawzi’) p. 7-8.
18
Hadith scolars
19
Hamza Abdulla al Malibari and Sultan Akayleh, Kayfa Nadrus ‘Ilm Takhrīj al-Ḥadīth
(Amman: Dar ar-Razi, 1998 AD / 1419 H) p. 18.
20
Al-Tah}h}a>n, Us}hu>l al-Takhri>j wa-Dira>sat al-Asa>ni>d, p. 10.
21
Al-Tah}h}a>n, Us}hu>l al-Takhri>j wa-Dira>sat al-Asa>ni>d, p. 10-11.
17
2. Prophet (e.g. the Six Books, Muwat}t}a’ Ma>lik, Musnad Ah}mad, Mustadrak
al-Ha>kim, Mus}annaf ‘Abd al-Razza>q, etc.);
3. Book following kind of the previous books, like books which combine a
number of hadiths from some hadith books (e.g. al-Jam‘ bayna al-S}ah}i>h}ayn
belonging to al-H}umaydi>, Tuh}fat al-Ashra}f bi-Ma‘rifat al-Aṭra}f}> belonging to
al-Mizzi>, Tahdhi>b Sunan Abi> Da>wu>d belonging to al-Mundhiri>, etc.);
4. Book about other sciences—like tafsi>r (interpretation of al-Quran), fiqh

(Islamic jurisprudence), and history—which cite hadiths, on condition that the
author narrated it with his own transmission i.e. he did not take it from other
books before his (e.g. Jami>‘al-Baya>n fi al-Ta’wi>l al-Qur’a>n (Tafsi>r al-Ṭabari>)
belonging to al-Ṭabari> and al-Umm belonging to al-Sha>fi’i>).
As for referring to books which compile some hadiths that the author did not
receive by the way he met his teachers but rather from the preceded books, this is
not called as takhri>j terminologically according to definition of it, but to inform
the reader that the hadith is mentioned in such book.22
According to Imam az- Zayla>’i in his book about Takhrij Methodology, he

mentioned three points to conduct takhri>j on hadith:
1. Mention the hadith narration that want to use then mention the reporters
who were transmitted the hadith from the original hadith sources.
2. Then, mention the hadith which were transmitted by that narrators and
mentioned the last reporter who was transmitted hadith (Mukharrij)
3. Then, stating the hadith in “Aha>ditsul al- Bab”, and if the hadith has a
contradiction about the issue then cited the hadith which is represented in
it, and stating the hadith in “Aha>dits al- Khusum”.23
22
Mahmud Thahan, Usul al- Takhrij wa dirasatu al- Asa>ni>d, p. 11
23
Mahmud Thahan, Usul al- Takhrij wa dirasatu al- Asa>ni>d, p. 16
18
Based on the explanation above, researcher will use Ima>m Zayla>i Methodology
to trace the hadith. Mahmud Th}ahan stated in his book, if methodology of Imam
Zayla>i is the famoust and the most useful method.
B. Tracing the Hadith

In searching hadith in this research, the researcher uses the methodology
according to Ima>m az-Zayla>’i that has been mentioned above. To find out the
hadith from from original sources, the researcher uses the method of Takhrij using
al-Maktabah ash-Sha>milah Programme. This program is able to access the nine
books of primary hadith source and other books of hadith.
1. Text of Hadith
In this part, researcher will mention the text of hadith that will be studied, that
is the hadith that narrated by Imam Abi> Ya’la> in his book:
،‫ َع ْن َعائِ َش َة‬،‫ َع ْن عُْرَوَة‬،‫الزْه ِر ِي‬ ِ ‫ ح َّدثَِِن ْاْلَوز‬،‫ حدَّثَنَا ابن ع ََلثََة‬،‫ني‬

ُّ ‫ َع ِن‬،‫اع ُّي‬َْ َ ُ ُْ
ِ
َ ٍ ‫َحدَّثَنَا َع ْم ُرو بْ ُن َحص‬
ِ َ‫ من ََنم ب ع َد الْعص ِر ف‬:‫َن النَِِّب صلَّى هللا علَي ِه وسلَّم قَ َال‬
ُ‫وم َّن إََِّّل نَ ْف َسه‬
َ ُ‫س َع ْقلُهُ فَ ََل يَل‬
َ ‫اختُل‬
ْ ْ َ َْ َ ْ َ َ َ َ ْ َ ُ َ َّ َّ ‫أ‬
After finding out for the original source of hadith using al-Maktabah al-
Sya>milah using the keyword lafadz of this hadith “‫ص ِر‬

ْ ‫” َم ْن ََن َم بَ ْع َد الْ َع‬, the hadith was
found only in a book, the book was Musnad Abi> Ya’la> (d. 307 H)24. Then the
researcher tried to find out by using other types of books such as tarikh book and
others. Then the researchers found h}adiths with the same text and meaning in 5
books, that were al-Mu’jam fi Asa>my Shuyu>h}i Abi Bakr Isma>‘i>ly (d. 371 H)25,
24
His complete name is Abu> ya’la> Ahmad ibn ‘Ali> ibn Muthanna> ibn Yahya ibn ‘I<sa> ibn
Hila>l at-Tami>miyyu. He was born in 3 Shawwal 220 H and passed away in 307 H. A muhaddith
from Mosul and the owner of Mu’jam and Musnad. (Adh-Dhahabi, Siyar a’la>m an-Nubala, vol. 14,
p.174)
25
Ahmad ibn Ibra>hi>m ibn Isma>’i>l ibn Abba>s Abu Bakr al-Isma>’i>ly. He was a jurist, asy-
Sya>fi’iy, al-Ha>fiz}. He was born in 277 H and passed away in 371 H. (Sham Ad-Di}n Adh- Dhahabi,
Ta>rikh al-Isla>m wa Wafaya>t al-Masya>hi>r wa al-A’la>m, (Beirut: Dar al-Kita>b al-‘Arabi 5982> vol. 8,
p. 353)
19
Ta>ikhul Jurja>ni (d. 427 H)26, Ta>rikhul Dimashqa by ibn ‘Asa>kir (d. 571 H)27, Al-
Ka>mil by Ibn ‘Adi> al-Jurja>ni (d. 365)28 and Maudhua>t by Abu al- Faraj ibn al-
Jauzy (d. 597 H)29. But in the book of Al- Ka>mil there were 2 different
transmissions but same in text and meaning. So, all of these books had same in the
text of hadith but there were the differences in the transmission.
To make it clear to understand, researcher will present the table include

those hadith with its text and transmission based on the original sources that has
been mentioned, as bellow:
NO Name of Text of Hadith Juz/Page Source

Book /No
‫س‬ ِ َ‫من ََنم ب ع َد الْعص ِر ف‬

َ ‫اختُل‬
ْ ْ َ َْ َ ْ َ
1 Musnad 8/316/49 Abu> ya’la> Ahmad
Abi> Ya’la> ُ‫وم َّن إََِّّل نَ ْف َسه‬
َ ُ‫َع ْقلُهُ فَ ََل يَل‬ 18 ibn ‘Ali> (d. 307 H)30
26
Abu al-Qa>sim H}amzah ibn Yu>suf ibn Ibra>hi>m ibn Mu>sa> ibn Ibra>hi>m ibn Muh}ammad al-
Qurashyyu, from prophet‫ ﷺ‬companion’s family, Hisha>m ibn al-‘A<s} ibn Wa>il as-Sahmy. Al-Imam,
al-H}afiz}, al-Muh}addits al-Mutqin. He was born in 340 H and passed away in 427 H. (Adh-Dhahabi,
Siyar a’la>m an-Nubala, vol. 17, p. 469)
27
His full name is Abu> al-Qa>sim ‘Ali> ibn al-Hasan ibn Hibattulla>h ibn al-Husayn. He was
known as Ibn ‘Asa>kir. He was a great a muh}addith in his era. He was born in Dimasq, in Muh}arram
477 H and passed away in 12 Rajab 571 H in Dimasq. (Al-Khatib al-Baghdadi, Ta>rikh Baghda>d,
Beirut: Da>r al-Kutub al-‘Ilmiyah, vol. 75, p. 545).
28
His full name is al-Imam al-Hafidz al-‘Allamah ‘Abdullah ibn ‘Adi ibn Abdillah ibn
Muhammad ibn Mubarak Abu Ahmad al-Jurja>ni who is famous for Ibn al-Qattan. He was born on
Saturday at Ghurrah in the month of Zulqaddah in 277 H. He passed away at the age of eighty
eight years to coincide on Saturday night at Ghurah in the month of Jumadil Akhir 365 H.he sought
knowledge from various countries including Dimashq, Shaidan, Quds, Kufa, Baghdad, Sham,
Egypt and Iraq. (Ibn ‘Adi, Al-Kamil fi Dhu’afa> al-Rijal, Beirut: Dar al-Kutub al-‘Ilmiyyah, vol. 5
p. 67).
29
His full name is Abu al-Faraj ‘Abd al-Rahman ibn Abi al-Hasan ‘Ali ibn Muhammad
‘Ubaidillah ibn Abdullah ibn Hammadi ibn Ahmad ibn Muhammad ibn Ja’far al-Jauzi who is
famous for Abu al-Faraj. Ash-Shaikh, al-Ima>m, a’la>mah, al-Mufasir, Shaikh al-Islam, al-Hanbaly .
He was born in 155 H and passed away in 597 H. (Adh-Dhahabi, Siyar a’la>m an-Nubala, vol. 75,
p. 561)
30
Abu> ya’la> Ahmad ibn ‘Ali, Musnad Abi> Ya’la>, (Dimashq: Dar al-Ma’mu>n li at-Tura>th)
vol.8, p. 316.
20
َ ‫اختُل‬
\
2 Ta>rikhul 32/132/3 Abu> al-Qa>sim ‘Ali>
Dimashqa ُ‫وم َّن إََِّّل نَ ْف َسه‬
َ ُ‫َع ْقلُهُ فَ ََل يَل‬ 474 ibn al-Hasan (d. 571
H)31

َ ‫اختُل‬
Abu al-Qa>sim
3 Ta>ikhul H}amzah ibn Yu>suf
Jurja>ni ُ‫وم َّن إََِّّل نَ ْف َسه‬
َ ُ‫َع ْقلُهُ فَ ََل يَل‬ 1/13/55 al-Jurja>ni (d. 427
H)32
al-Mu’jam
4 fi Asa>my Ahmad ibn Ibra>hi>m
Shuyu>h}i َ ‫اختُل‬
ْ ْ َ َْ َ ْ َ 1/387/57 ibn Isma>’i>l ibn

Abi Bakr Abba>s Abu Bakr al-
َ ُ‫َع ْقلُهُ فَ ََل يَل‬
Isma>‘i>ly Isma>’i>ly (d. 371 H)33
Abu al-Faraj ‘Abd

5 Maudhua>t َ ‫اختُل‬
ْ ْ َ َْ َ ْ َ 3/69/- al-Rahman ibn Abi
‫وم َّن إََِّّل نَ ْف َسه‬

َ ُ‫َع ْقلُهُ فَ ََل يَل‬
al-Hasan ibn al-
Jauzy (d. 597 H)34
5/259/97
6 Al- Ka>mil َ ‫اختُل‬
ْ ْ َ َْ َ ْ َ 7 Abu> Ahmad ibn

fi> d}u’afa>
َ ُ‫َع ْق ُل فَ ََل يَل‬ ‘Adi al-Jurja>ni (d.
ar-Rija>l 5/240/97 365 H)35
7
31
Ibn ‘Asa>kir, Tarikh Dimashq, (Beirut: Dar al- Fikr) vol.32, p.37.
32
Abu> al-Qa>sim H}amzah ibn Yu>suf, Tarikh Jurja>n, (Beirut: A<lim al-Kutub) v.1, p. 53.
33
Ahmad ibn Ibra>hi>m ibn Isma>’i>l, Mu’jam fi Asa>my Shuyukhi Abi Bakr al-Isma>‘ily, (Al-
Madīnah al-Munawwarah: Maktabah al-‘Ulu>m al-H}ukm) v.1, p.387.
34
Abu> al-Faraj ibn al-Jauzi, Maudhua>t, (Al-Madīnah al-Munawwarah: al-Maktabah as-
Salafiyah) v.3 p.69.
35
'Abdullah Ibnu 'Adi al-Jurjani, Al-Kamil fi Dhu'afa' al-Rijal , (Beirut: Al-Kutub al-
Ilmiyah) v.5 p.240.
21
After knowing the table above, it can be concluded that hadith studying by
researcher was narated by several books with same text.
2. Consideration (Al-I’tibar )
The next step after takhri>j hadith becoming as the first step of study hadith is all
the text hadith transmissions are recorded and collected to then become a consideration
(al-I’tibar). Definition al-I’tibar is tracing hadith transmission narrated by a narrator
himself, to find out wheter another is transmission who was allied in his transmission. 36
The purpose of doing al-I’tibar to know the condition of hadith transmission

completely seen from the presence of a supporting narration corrobation it named
Muta>baah37 and Shawahid (witnesses)38. After doing al-I’tiba>r, it will be known clearly
all the hadith transmission include the names of narrator, and the method of narration
used by them in their transmission.
And the consideration (al-I’tiba>r) as the following:
1. Abu> ya’la> Ahmad ibn ‘Ali (d. 307 H) transmission in Musnad Abi> Ya’la> book
‫صلَّى هللاُ َعلَْي ِه‬ َّ ‫ أ‬،‫ َع ْن َعائِ َش َة‬،‫ َع ْن ُع ْرَوَة‬،‫الزْه ِر ِي‬

َّ ِ‫َن الن‬
َ ‫َِّب‬
ِ ‫ ح َّدثَِِن ْاْلَوَز‬،‫ حدَّثَنَا ابن ع ََلثََة‬،‫ني‬
ُّ ‫ َع ِن‬،‫اع ُّي‬ ْ َ ُ ُْ
ِ
َ ٍ ‫َحدَّثَنَا َع ْمُرو بْ ُن َحص‬
»ُ‫وم َّن إََِّّل نَ ْف َسه‬ ِ َ‫ «من ََنم ب ع َد الْعص ِر ف‬:‫ال‬
َ ُ‫س َع ْقلُهُ فَََل يَل‬ ْ ْ َ ْ َ َ ْ َ َ َ‫َو َسلَّ َم ق‬
َ ‫اختُل‬
‘Amru> ibn H}as}i>nin transmitted us, Ibn ‘Ula>thah transmitted us, Al-Auza>‘iy, from
az-Zuhry, from ‘Urwah, from ‘A<ishah, that the prophet‫ ﷺ‬said: “ whoever sleeps
after ‘Asr and then his wits are gone, then he should not blame except himself”.
36
Mahmu>d T}aha>n, Taysir al-Mustalah al-Hadith, (Jakarta: Dar al- Hikmah, 1985 M)
p.141
37
According to Mahmud Thahan, definition of Mutaba’ah (Tawabi’) is the transmission
with the same companion (Shahabah) or being united on one companion, whether the hadith in the
same meaning and text or only same in meaning. See on Mahmud Thahan, Taysir al- Mustalah
al- Hadith”, p. 141
38
Shawahid it means the transmission with different companion or being united on one
companion whether the hadith in the same meaning and text or same in meaning only. See on
Mahmud Thahan, Taysir al- Mustalah al- Hadith, p. 141
22
2. Abu> Ahmad ibn ‘Ady al-Jurja>ni (d. 365) transmission in al-Kamil fi d}u‘afa> ar-Rija>l
ِ ‫الا ِر‬ ٍ ِ ِ ْ‫ ح َّدثَنا مروا ُن قُل‬،‫ ح َّدثَنا ابن مصفى‬،‫حدَّثَنَا أَبو عروبة‬
َ ‫ص ِر ِِف َش ْه ِر َرَم‬
َْ ‫ضا َن ََي أ َََب‬ ْ ‫ت للَّْيث بْ ِن َس ْعد َوَرأَيْتُهُ ََن َم بَ ْع َد الْ َع‬
ُ ََْ َ ُ ْ َ َُ ُ َ
ِ َ‫اَّلل علَ ِيه وسلَّم من ََنم ب ع َد الْعص ِر ف‬ ٍ ‫مالك تنام بعد العصر وقد ح َّدثَنا ابن ََلِيعة َعن ُع َقي ٍل َعن م ْكح‬
‫س‬ ْ ْ َ ْ َ َ ْ َ َ َ َ َُّ ‫صلَّى‬
َ ‫اختُل‬ ِ ِ‫ول َع ِن الن‬
َ ‫َِّب‬ ُ َ ْ ْ ْ َ ُْ َ
‫َع ْقلُهُ فََل يلومن إَّلَّ نفسه‬
Abu> ‘Aru>bah transmitted us, Ibn Mus}fa> transmitted us, Marwa>n transmitted us I
said to layth ibn Sa’d and I saw him sleeping after ‘Asr in Ramadha>n, O Aba> al-H}arith
Ma>lik sleeps after ‘Asr and Ibn Lahy’ah transmitted us from ‘Uqayl from Makhul from
the Prophet ‫ “ ﷺ‬whoever sleeps after ‘Asr and then his wits are gone, then he should
not blame except himself”.
‫ َح َّدثَنا ابْ ُن ََلِ َيعة َع ْن َع ْمرو‬،‫ َح َّدثَنا منصور بن عمار‬،‫ َح َّدثَنا ُُمَمد بن جعفر اْلحول‬،‫َْحَ َد بْ ِن املؤمل الصريِف‬
ْ ‫َحدَّثَنَا ُُمَمد بْ ُن أ‬
ِ َ‫ من ََنم ب ع َد الْعص ِر ف‬:‫اَّلل علَيه وسلَّم قَال‬ َّ ‫ َعن َج ِد ِه أ‬،‫ َع ْن أَبِ ِيه‬،‫بْ ِن ُش َعيب‬
‫س َع ْقلُهُ فََل يلومن إَّلَّ نفسه‬
َ ‫اختُل‬
ْ ْ َ َْ َ ْ َ َ َ َُّ ‫صلَّى‬ َّ ِ‫َن الن‬
َ ‫َِّب‬
Muhammad ibn Ahmad ibn al-Mu’mal al-S}ayrafy transmitted us, Muhammad ibn
Ja’far al-Ah}wal transmitted us, Mans}u>ri ibn ‘Ama>r transmitted us, Ibn Lahi>‘ah
transmitted us, from ‘Amru> ibn Shu‘ayb, from his father, from his grand father that
the prophet‫ ﷺ‬said: “ whoever sleeps after ‘Asr and then his wits are gone, then he
should not blame except himself”.
3. Abu> al-Qa>sim H}amzah ibn Yu>suf al-Jurja>ni (d. 427) transmission in Tarikh Jurja>n
‫َْحَ ُد بْ ُن َخالِ ٍد َحدَّثَنَا ُُمَ َّم ُد‬

ْ ‫اس ا ْْلُْر َج ِاِنُّ َحدَّثَنَا أ‬ ِ ِ‫الصَّرام الْ َفرائ‬
ِ َّ‫ض ُّي أَبُو الْ َعب‬ َ ُ َّ ‫يل‬
ِ ِ ْ ‫اعيلِ ُّي َحدَّثَنَا أ‬
َ ‫َْحَ ُد بْ ُن إ ْْسَاع‬
ِ ‫حدَّثَنَا أَبو ب ْك ٍر ا ِإل ْْس‬
َ َ ُ َ
‫اَّللُ َعلَْي ِه‬
َّ ‫صلَّى‬ َِّ ‫ول‬ ٍ ِ‫س ب ِن مال‬ ٍ ِ ُّ ‫ص ِر‬ ِ َّ ‫اَّلل بْ ِن َعْب ِد‬
َِّ ‫بن عب ِد‬
َ ‫اَّلل‬ َّ ‫ك أ‬
َ ‫َن َر ُس‬ َ ْ ِ َ‫ي حدثنا بن َليعة عن عقيل عن بن ش َهاب َع ْن أَن‬ ْ ‫الر ْْحَ ِن الْم‬ َْ ُ ْ
"ُ‫وم َّن إَِّل نَ ْف َسه‬ ِ َ‫ "من ََنم ب ع َد الْعص ِر ف‬:‫ال‬
َ ُ‫س َع ْقلُهُ فََل يَل‬ ْ ْ َ ْ َ َ ْ َ َ َ‫َو َسلَّ َم ق‬
َ ‫اختُل‬
23
Abu bakr al-Isma>’i>ly transmitted us, Ah}mad ibn Isma>’i>l as}-S}arra>m al-Fara>id}y Abu>
‘Abba>s al-Jurja>ny transmitted us, Ah}mad ibn kha>lid transmitted us, Muh}ammad ibn
Abdillah ibn Abd ar-Rah}man al-Mis}ry transmitted us, ibn Lahi’ah from ‘Uqail from
Shiha>b from Anas ibn Ma>lik that the prophet‫ ﷺ‬said: “ whoever sleeps after ‘Asr and
then his wits are gone, then he should not blame except himself”.
4. Ibn ‘Asa>kir (d. 125) transmission in Tarikh Dimashq
‫أخربَن أبو القاسم بن السمرقندي أَن أبو القاسم بن مسعدة أَن ْحزة بن يوسف أَن أبو اْحد بن عدي قاَّل َن أبو عروبة نبأ‬
‫ابن مصفى َن مروان قال قلت لليث بن سعد ورأيته َنم بعد العصر ِف شهر رمضان َي أَب الار مالك أن تنام بعد العصر‬
‫وقد حدثنا ابن َليعة عن عقيل عن مكحول عن النِب (صلى هللا عليه وسلم) يعِن من َنم بعد العصر فاختلس عقله فَل‬
‫يلومن إَّل نفسه‬
Abu> al-Qa>sim ibn al-Samarqindy Informed us, Abu> al-Qasim ibn Mas’adah
informed us, H}amzah ibn Yu>suf informed us, Abu> Ah}mad ibn ‘Adi informed us, they
said Abu> ‘Aru>bah transmitted us, Ibn Mus}fa> transmitted us, Marwa>n transmitted us
I said to layth ibn Sa’d and I saw him sleeping after ‘Asr in Ramadha>n, O Aba> al-
H}arith Ma>lik sleeps after ‘Asr and Ibn Lahy’ah transmitted us from ‘Uqayl from
Makhul from the Prophet ‫ “ ﷺ‬whoever sleeps after ‘Asr and then his wits are gone,
then he should not blame except himself”.
5. Ahmad ibn Ibra>hi>m ibn Isma>’i>l (d. 525 H) Mu’jam fi Asa>my Shuyukhi Abi Bakr
al-Isma>‘ily
‫ َحدَّثَنَا ُُمَ َّم ُد بْ ُن‬- ُّ‫َّامََ ِاِن‬ ِ ِ ِ ِْ ‫ال‬ َ َ‫ ق‬- ،‫َْحَ ُد بْ ُن َخالِ ٍد‬ ِ ِ
َ ‫ َوُه َو الد‬،‫ ُه َو َشْيخي‬:‫اإل ْْسَاعيل ُّي‬ ْ ‫ َحدَّثَنَا أ‬،‫اف‬
ُ ‫الص َّو‬
َّ ‫يل‬
ْ ‫َحدَّثَنَا أ‬
َِّ ‫ول‬ ٍ ِ‫ قَا َل أَنَس بن مال‬:‫ال‬
َ ‫ إِ َّن َر ُس‬:‫ك‬ ٍ ‫ َع ِن ابْ ِن ِشه‬،‫ َعن ُع َقْي ٍل‬،‫ حدَّثَنَا ابْن ََلِيع َة‬،‫ي‬ ِ َّ ‫اَّلل بْ ِن َعْب ِد‬
َِّ ‫عب ِد‬
‫اَّلل‬ َ ُْ ُ َ َ‫اب ق‬ َ ْ َ ُ َ ُّ ‫ص ِر‬
ْ ‫الر ْْحَ ِن الْم‬ َْ
»ُ‫وم َّن إََِّّل نَ ْف َسه‬ ِ َ‫ «من ََنم ب ع َد الْعص ِر ف‬:‫ال‬ ِ
َ ُ‫ فَََل يَل‬،ُ‫س َع ْقلُه‬ ْ ْ َ ْ َ َ ْ َ َ َ‫صلَّى هللاُ َعلَْيه َو َسلَّ َم ق‬
َ ‫اختُل‬ َ
24
Ah}mad ibn Isma>’i>l as}-S}awwaf transmitted us, Ah}mad ibn kha>lid transmitted us-
Isma’ily said: he is my teacher, Muh}ammad ibn Abdillah ibn Abd ar-Rah}man al-Mis}ry
transmitted us, ibn Lahi’ah from ‘Uqail from Shiha>b from Anas ibn Ma>lik that the
prophet‫ ﷺ‬said: “ whoever sleeps after ‘Asr and then his wits are gone, then he should
not blame except himself”.
6. Abu al-Faraj ‘Abd ar-Rahman ibn Abi al-Hasan (d. 597 H) Maudhua>t
ْ ‫يل بْ ُن َم ْس َع َد َة أَنْبَأَ ََن ْحََْزةُ أَنْبَأَ ََن ابْ ُن َع ِد ٍي َح َّدثَنَا ُُمَ َّم ُد بْ ُن أ‬
‫َْحَ َد بْ ِن الْ ُم َؤَّم ِل َح َّدثَنَا ُُمَ َّم ُد بْ ُن َج ْع َف ٍر َحدَّثَنَا‬ ِ ِ
ُ ‫أَنبأَ ََن ُُمَ َّمد بن عبد امللك أَنْبَأَ ََن إ ْْسَاع‬
ِ َ‫ " من ََنم ب ع َد الْعص ِر ف‬:‫ال‬ ِ ِِ ِ ٍ ‫صور بْن َع َّما ٍر َحدَّثَنَا ابْن ََلِ َيع َة َع ْن َع ْم ِرو بْ ِن ُش َعْي‬
ُ‫س َع ْقلُه‬
َ ‫اختُل‬ َ ‫ب َع ْن أَبِيه َع ْن َجده أ ََّن النَِِّب‬
ْ ْ َ ْ َ َ ْ َ َ َ‫صلَّى َّاَّللُ َعلَْيه َو َسلَّ َم ق‬ ُ ُ ُ ُ ‫َمْن‬
".ُ‫فََل يَلَُوَّم َن إَِّل نَ ْف َسه‬
Muhammad ibn Abd al-Malik informed us, Ismail ibn Mas’adah informed us,
H{amzah informed us, Ibn ‘Ady informed us, Muhammad ibn Ahmad ibn al-Mu’mal
transmitted us, Muhammad ibn Ja’far transmitted us, Mans}u>ri ibn ‘Ama>r transmitted
us, Ibn Lahi>‘ah transmitted us, from ‘Amru> ibn Shu‘ayb, from his father, from his
grand father that the prophet‫ ﷺ‬said: “ whoever sleeps after ‘Asr and then his wits are
gone, then he should not blame except himself”.
Based on the considerations above, these hadiths becoming shawa>hid (witnesses) of

hadith that narrated by Abu> Ya’la. This was because these hadiths had similarities in text
and meaning as stated Mahmud Thahan that shawa>hid it means the transmission with
different companion or being united on one companion whether the hadith in the same
meaning and text or same in meaning only39. But that hadith did not have mutabaah.
Mutabaah is the transmission with the same companion (Shahabah) or being united on
39
Mahmud Thahan, Taysir al- Mustalah al- Hadith, p. 141.
25
one companion, whether the hadith in the same meaning and text or only same in
meaning40.
The researcher limited the hadith that will be studied. In these hadiths there are the
first Mukharrij and the second Mukharrij . This study focuses on the first Mukharrij. So,
what will be examined by the researcher will are the hadiths which narrated by Musnad
Abi> Ya’la> no. 8/316/4918, al-Mu’jam fi Asa>my Shuyu>h}i Abi Bakr Isma>‘i>ly no. 1/387/57
and Al- Ka>mil fi> d}u’afa> ar-Rija>l no. 5/259/977 and no. 5/240/977.
40
Mahmud Thahan, Taysir al- Mustalah al- Hadith, p. 141.
26
C. Chain of Transmissions
Prophet Muhammad ‫ﷺ‬
Abdullah ibn ‘Amr ibn ‘A<s} Anas ibn Malik ‘Aishah RA
Shu’ayb ibn Muhammad Ibn Shihab Makh}ul ‘Urwah
‘Amr ibn Shu’ayb ‘Uqayl ‘Uqayl Az-Zuhry
Ibn Lahi’ah Ibn Lahi’ah Ibn Lahi’ah Al-Auza>’iy
Mansur ibn Muhammad ibn Marwan Ibn Ula<thah

‘Amma>r Abdullah
Ibn Mus}offa> ‘Amr ibn H{usain

Muhammad ibn Ahmad ibn
Ja’far Khalid
Abu> Aru>bah Abu> Ya’la

Muhammad ibn Ahmad ibn
Ahmad Isma>’iyl
Ibn A<dy
Information:
Ibn A<dy Abu Bakr Uninterrupted
Isma>’iyly Abu< Qa>sim ibn
Mas’adah Interrupted
Hamzah
Same person
Abu Qa>sim
H>{amzah al-Jurjany Same person
Isma>’il ibn Mas’adah Abu< Qa>sim As-
Samarqandy Same person
Muhammad First Mukharrij
Ibn ‘Asa>kir Second Mukharrij

27
Ibn al-Jauzy
CHAPTER III
STUDY OF HADITH TRANSMISSION
Sanad is a part of religion, if there is no sanad, people will speak

only according to their will surely41. Based on Terminology, Sanad is
genealogy of narrators in conveying the matn of Hadith. 42 The advantage
of studying hadith is we can know a quality of hadith and a problem of
hadith.
Study of the hadith transmission by referring to narrators’

biographies, their strength and weakness and what the causes, knowing the
validity of the linkage or mislinkage of every narrators, and all of the thing
that related to discrediting and accrediting principles. 43
As we know, hadith is one of the source of Islamic teachings. So

that the position of sanad in hadith is very important. And the other side,
sanad of Hadith is very important because of historical factors, there are:
1. In Rasulullah SAW era, not all of Hadith were written in a good

condition.
2. After Rasulullah era, inauthentic Hadith has evolved.
3. The official and massive collection of Hadiths occurred after the

development of counterfeit traditions.
Those are, it can be stated there are 3 important factors why the
Hadith scholars make a study and research of Sanad or Hadith
transmission. 44
41
Mahmud Thahan, Usul al- Takhrij wa dirasatu as- Asaani>d, p. 139
42
43
44
M. Syuhudi Ismail, Kaidah Keshahihan Sanad Hadits , (Jakarta: Bulan Bintang,2014
AD),p.58.
28
In the following, the researcher will explain and write down the
biography of narrator included their qualities in ‘ada>lah and d}abt.
A. Narrators’ biography and their qualities in ‘ada>lah and d}abt.

1. Abu> Ya’la’s Narrators
Abu> Ya’la’s sanad in his book Musnad has six narrators. They are ‘Aishah,
‘Urwah, Az-Zuhry, Al-Auza>’iy, Ibn Ula<thah and ‘Amr ibn H{usain and Abu>
Ya’la him self. In the following will be mentioned their biography including
scholar’s statement about narrator’s concerning their justice (‘Ada>lah ) and
their keeping hadith well (D{abt}):
a. ‘A<ishah (d. 57 H)
‘Aishah bint Abu> Bakr, mother of ummah and she was one of wifes of
Rasulullah ‫ﷺ‬. She was Abu Bakr daughter. Her mother was Ummu Raman
bint ‘Amir ibn ‘Uwaimir ibn ‘Abd Syams ibn ‘Atab ibn Udzainah ibn Sabi,
ibn D{ihman ibn al-Ha>rith ibn Ghanam ibn Malik ibn Kinanah, and there are
statement about another Sanad. She was married by Rasulullah ‫ ﷺ‬after
Khadijah passed away45. Rasulullah ‫ ﷺ‬married her two years before Hijri as
Abi ‘Ubaidah said and the other opinion said in 5 years before Hijrione of
who.46 She became one of who narrated h}adith mostly from Rasululah ‫ ﷺ‬with
Abu> Hurairah, Abdullah ibn ‘Umar and three others. She passed away in 12 H
at 75 years old47.
Al-Zarkai said in his book, ‘Aishah was the smartest women in her era,
especially in Islam sciences. And she was became a women who memorized
45
Adh-Dhahabi, Siyar a’la>m al-Nubala, Vol. 2, p.232
46
Ibn al-Atsir, Asad al-Ghobah fi Ma’rifati al-Shohabah, v. 7, p.1780
47
Al-Mizzi, Tahzib al-Kamal fi Asma wa ar-Rijal, vol. 35 p.
29
most of h}adith Rasulullah ‫ﷺ‬.48 Hisha>m ibn ‘Urwah said: no woman smarter
and narrated the most hadith ‘Aishah49. She was buried in Baqi.
She was many teachers who have narrated the h}adith top her, such as
‘Umar ibn Khattab, Sa’id ibn Abi> Waqas, Hamzah ibn ‘Amr and Rasulullah
‫ﷺ‬. She has students who have narrated hadith from her, the are ‘Urwah ibn
Zubair, ‘At}a ibn yasar, etc.
b. ‘Urwah ibn Zubair (d. 94 H)
His complete name is ‘Urwah ibn Zubair ibn al-‘Awwam ibn Khuwailidi
al-Quraishi al-Asadi and his nick name (laqob) is Abu> ‘Abdillah al-Madani. He
was born in 29 H and passed away in 94 H.50 He was one of hadith scholars in
his era.
He has many teachers such as Hasan and Husein ibn ‘Ali ibn Abi Thalib,
Usamah ibn Zaid, Jabir ibn Abdillah, ‘Ali ibn Abi Thalib, Zubair ibn Awwam
and sayyidah ‘Aishah RA. He has many students who narrated hadith from
him. They are Ja’far ibn Mus’ab, Shofwan ibn Salim, Ibn Shiha>bin and so on.
He was one of the the seven Medina jurisprudence51. He was a person who
was pious in his religion, good and noble. He never been exposed to slander.
And then he moved to Basrah and Egypt them settled there after marriage, and
return to Medina and passed away there 52.
48
Az-Zirikli>, al- ‘Alam , vol. 3, p. 240.
49
Adh-Dhahabi, Siyar a’la>m al-Nubala, vol. 2, p.232.
50
Adh-Dhahabi, Tarikh al-Islam wa Wafayat al-Masyahir wa al’Alam, vol. 2, p.1139.
51
The term for a group of jurisprudents from the generation of succesor who were
the main figures of the science of jurisprudence in Medina after the death of a companion
who lived contemporaries with the Prophet Muhammad. The Seven Medina Jurisprudence
had a major influence on the foundations of the Maliki and Shafi'i schools. The scholars
differed in naming the names of the seven successor figures, but generally mentioned that
they were Said ibn al-Musayyib (d. 94 H) Al-Qasim ibn Muhammad (d. 106 H), Sulaiman ibn
Yasar (d. 100 H), Urwah ibn az-Zubair (d. 94 H), Kharijah ibn Zaid (d. 100 H), Ubaidillah ibn
Abdullah (d. 98 H), and Abubakar ibn Abdurrahman (d. 94 H).
52
Az-Zirikli>, al-‘Alam, vol. 4, p. 226.
30
Umar ibn ‘Abd al-Aziz said that he did not find a man who smarter than
‘Urwan ibn Zubair53. Az-Zuhry said that he saw ‘Urwah like a sea that was not
dirty54.
Based on information above, researcher get a conclusion to determine

‘Urwah ibn Zubair that he is trustworthy. This statement have been
strengthened by agreement and opinion among hadith scholar.
c. Az-Zuhry (d. 124 H)
His complete name is Abu Bakr Muhammad ibn Muslim ibn 'Ubaidullah
ibn 'Abdullah bin Shihab ibn 'Abdullah ibn al-Harith bin Zuhrah. He was born
in 51 H at Medina and passed away in 124 H.55 He is one of the greatest hadith
scholars which also includes successor junior (shighar at-tabi'in). He was the
first person who record hadith knowledge by order of the Caliph Umar bin
Abdul Aziz. He studied to demand knowledge (rihlah) to Syam.56
He took a lot of knowledge from senior succesor like to Sayyidut Tabi'in

Sa'id bin Musayyib, Urwah ibn Zubair, Al- Qasim ibn Muhammad, and others.
While some of his famous students were like: Imam Malik ibn Anas, Al-Laits,
Sufyanain, Al-Auza’iy and others57.
Amr bin Dinar said, "I have never seen anyone who knows more about
hadith than Ibn Shihab (Az-Zuhri)". Imam Ahmad said, "Az-Zuhri is the best
man in hadith and the best way of his transmission."58
Based on information above, researcher get a conclusion to determine

Ibn Shihab az-Zuhry that he is trustworthy. This statement have been
53
Adh-Dhahabi, Siyar a’la>m al-Nubala, Vol. 4, p. 425.
54
55
56
57
Adh-Dhahabi, Tarikh al-Islam wa Wafaya>t al-Masha>hi>r wa al-A’lam, vol.5 p.499
58
31
d. Al-Auza’iy (d.157 H)
His full name is Abdurrahman ibn Amr ibn Yahya Al-Auza'iy. Al-Auza'iy is a
related to the Al-Auza area, one of the areas in Damascus. He was born in 88 H
and passed away in 157 H59. He is a Shaih} al-Islam, learned of the Sham region.
He traveled to demand knowledge (rihlah) to Yamamah and Basrah60.
He took the hadith from Atha 'bin Abi Rabah, Qasim bin Makhimarah,
Syaddad bin Abu Ammar, Rabi'ah bin Yazid, Az-Zuhri, Muhammad bin Ibrahim
At-Taimi, Yahya bin Abi Katsir, and a number of other scholars. He was also said
to have taken the hadith from Muhammad bin Sirin. While his famous students
include: Syu'bah, Ibnul Mubarak, Walid bin Muslim, Al-Haql bin Ziyad, Yahya
bin Hamzah, Ibn ‘Ula>thah, Muhammad bin Yusuf, Al-Faryabi, Abu Al-Mughirah,
and a number of other scholars61.
Al-Kharibi said, “Al-Auza'i is the best man of his time. He deserves the
position of caliph”. Ibn Mushir said he lived his night by praying and reciting the
Qur'an. Bisyr ibn Mundzir said, “I saw Al-Auza'i like a blind person, because of
his fervor”.
Abdul Malik bin Muhammad said, "Not even though Al-Auza'i spoke as
soon as the Fajr prayer, until he dhikr to Allah. If he said only one, he would answer
it." 62
Based on information above, researcher get a conclusion to determine that

Abdurrahman ibn Amr Al-Auza'iy he is trustworthy. This statement have been
e. Ibn ‘Ula>thah (d. 168)
59
Adh- Dhahabi, Tadhkirah al-H{uffa>dh , (Beirut: Al-Kutub al-Ilmiyah), vol.1 p. 134
60
Adh-Dhahabi, Tadhkirah al-H{uffa>dh , vol.1 p. 135
61
62
Abu Nuaim Al-Ashbahani, Hilyah al-Auliyā' wa Thabaqāh ash-Ashfiyā', (Beirut:Dār
al-Kutub al-'Ilmiyyah), v.6 p.135
32
His full name is Muhammad ibn ‘Abdullah ibn ‘Ula>thah ibn ‘Alqamah ibn
Ma>lik ibn ‘Amr ibn’Uwaymar ibn Rabi>’ah ibn ‘Ami>r ibn S{a’s}a’ah Abu> al-Yasi>r al-
Aqaily al-Juzry al-H{ara>nir al-Qadhy.63 He was the judge of caliph, the leader of
judiciary of al-Mahdy. He took the h}adith from ‘Abdah ibn ‘Abi> Luba>bah, Abd al-
Kari>m ibn Ma>lik, Khus}aif, al-‘Auza>iy and others. And who narrated hadith from
him were Ibn al-Muba>rak, Waki’, H{aramiy ibn H{afs, ‘Abd al-Aziz al-Uwaisiy and
Amr ibn H{us}ain64. His nick name was the judge of jin65. He lived in Baghdad and
passed away in 168 H.66
Ibn Ma’in said that he was trustworthy. Abu Zur’ah said that he was good in
hadith. Ibn Hajar said that he was truthful, but commiting mistakes some times
(s}udu>q yah}t}ou), Abu H{atim said la> yuh}tajju bih and imam al-Bukhary said that his
memorization was considered67.

Muhammad ibn ‘Abdullah ibn ‘Ula>thah he is truthful. This statement have been
f. ‘Amr ibn H{usain (d.230 H)
His complete name is ‘Amr ibn Husain al-‘Uqayli al-Kila>by al-Ba>hily al-
Jazry. His title name is Abu> ‘Uthma>n al-Bas}ary. He was passed away in 230
H.68 He took the hadith from Muhammab ibn Abdillah ibn ‘Ula>thah, Abi>
‘Awanah, Hamma>d ibn Zaid, Yahya ibn al-‘Ala> and others. And who narrated
hadith from him were Ahmad ibn Da’wud al-Maky, Uthma>n ibn Khorza>d,
Mu’adh ibn al Muthana>, Abu> Ya’la al-Mus}ily and others69.
63
Ibn ‘Asa>kir, Tarikh Dimashq, vol.53, p.393.
64
65
He got this nickname because he decided the problem between humans and jinn. One
day there was a well owned by Husain who drank water from a well distrubed by jinn.
Then he decided that the well was divided into two, afternoon and night. In the afternoon
it was used by humans and the night was used by jinn. after that people who drink from
the well are not disturbed
66
67
68
Al-Mizzy, Tahdhi>b al-Kama>l fi Asma>I ar-Rijal, v. 21, p.587.
69
Adh-Dhahabi, Tarikh al-Islam wa Wafaya>t al-Masha>hi>r wa al-A’lam, v. 5, p. 895.
33
‘Abdurrahman ibn al-Hatim said that he heard from his father, and said:
“I left the riwayah about him. And he said “He is dha>hib al-hadith and put out
fabrication hadiths after Ibn ‘Ula>thah”.70 Futhermore ‘Abdurrahman71 asked
to Abu> Zur’ah about ‘Amr ibn H{usain when he refused at-tahdi>th about him
and said “ He was not fabricator hadith but he was weak.” Ibn ‘Adi>y said in
his book al-Ka>mil: He was Mud{lim al-H{adith.72 Abu< al-Fatah al-Azady said
that he was very weak73. And ad-Dar>uqut}ny said d}a’iif .74
‘Amr ibn H{usain he is al-wad}d}a’ (a fabricator). This statement have been
strengthened by agreement and opinion among hadith scholar
Conclusion
 Conclusion of the biography of Narrators

No Name of Narrators Birth Death Place of life and journey
1. ‘Aishah RA - 57 H Madi>nah
2. Urwah ibn Zubair 29 H 94 H Madi>nah, Bas}rah and Egypt
3. Az-Zuhry 51 H 124 H Madi>nah, Syam
4. Al-Auza’iy 88 H 157 H Dimasq, Yamamah, Ba}srah
5. Ibn ‘Ula>thah - 168 H Baghdad
6. ‘Amr ibn H{usain - 230 H Bas}rah
 Conclusion of Narrator’s quality (‘Adalah and D{abt} )
No Name of Scholar Statement Conclusion

Narrators Jarh Ta’dil
70
Muhammad ibn Abi Hatim, Jarh wa Ta’dil , vol.6 p.1272
71
himself
72
'Abdullah Ibnu 'Adi al-Jurjani, Al-Kamil fi Dhu'afa' al-Rijal , (Beirut: Al-Kutub al-
Ilmiyah) v.2 p.224.
73
Al-Mizzy, Tahdhi>b al-Kama>l fi Asma>I ar-Rijal, v. 21, p.589.
74
Ad-Da>ruqutni, ad-D{u’aaf< wa al-Matruku>n, v.2, p.165.
34
‘Aishah RA The smartest
1
women in her
era, a women
who
memorized Trusworthy
most of
h}adith
Rasulullah ‫ﷺ‬
Urwah ibn Pious in his

2
Zubair religion,
good and
noble. He Trusworthy
never been
exposed to
slander
Az-Zuhry The best man
3
in hadith and
the best way Trusworthy
of his
transmission.
Al-Auza’iy The best man
4
of his time.
He deserves Trusworthy
the position
of caliph
Ibn ‘Ula>thah Trustworthy,
5
La> yuh}tajju Truthful but
bih, his commiting
memorization mistakes Truthful
some times
35
was (s}udu>q
considered. yah}t}ou)
‘Amr ibn Dha>hib al-
6
H{usain hadith and
put out
fabrication Weak
hadiths, weak
Mud{lim al-
H{adith, very
weak
2. Ibn A<dy’s Narrators
Ibn A<dy has 2 transmissions in his book Al-Ka>mil. The first transmission
has 6 narrators, they are Makh}ul> , ‘Uqayl, Ibn Lahi’ah, Marwan, Abu> Aru>bah and
Ibn A<dy him self. And second transmission has 8 narrators, they are Abdullah ibn
‘Amr ibn ‘A{s>, Shu’aib ibn Muhammad, ‘Amr ibn Shu’aib, Ibn Lahi’ah, Mansur
Ibn Su’aib, Muhammad ibn Ja’far, Muhammad ibn Ahmad and Ibn ‘Adi< him self.
In the following will be mentioned their biography including scholar’s

statement about narrator’s concerning their justice (‘Ada>lah ) and their keeping
hadith well (D{abt}):
a. First Transmission
1) Makh}ul> ash-Sha>mi (d. 112 H)
His complete name is Makh}ul ibn Abi> Muslim ibn Sha>dhal ibn
Sandal ibn Sarwa>n. His nick name is Abu> Abdullah and it was said Abu>
36
Ayyub75. Faqi>h ash-Sham in his era, H{a>fiz} al-Hadith76 and He release
(arsala) the Companion and to the Prophet directly 77.
He was born in Ka>bul, it was said from al-Abna> 78 and was staying
in Damascus and passed away there in 112 H. He traveled to demand
knowledge (rihlah) to Iraq, Madina and so many countries.79
He took the hadith from Ana>s ibn Mali<k, Mah}mu>d ibn ar-Rabi>’,
Sa’ii>d ibn al-Musayyib and so on. . He has many students who narrated
hadith from him. They are Az-Zuhri>, Rabi>ah ar-Ra’yu, Sulaiman ibn
Mu>sa, Ayyub ibn Mu>sa and so on.
According Ibn al-‘Ira>qy in his book Al-Mudallisi>n, adh-Dhaby
mentioned him by tadli>s80, and he famous releasing from people and
never mate them.81 Al-Ijly said he was successor and trustworthy
(tsiqoh). Ibn Khara>sh said Makh}u>l ash-Shamy was Truthful (s}udu>q)
and Abu> H{atim said no one smarter and afqa>h in Sha>m than Makh}u>l82.
Based on information above, researcher get a conclusion to

determine that Makh}ul> ash-Sha>mi he is trustworthy. This statement
have been strengthened by agreement and opinion among hadith
scholar.
2) ‘Uqail ibn Kha>lid (d. 144 H)
75
76
77
Adh-Dhahabi, Tarikh al-Isla>m wa Wafaya>t al-Masha>hi>r wa al-A’la>m , vol. 3, p.320.
78
A term that is spoken to all those who were born in Yemen from the sons of the Persians
79
80
Tadli>s is a transmitter narrated a hadith from an authority whom he met but from whom
he did not learn that particular hadith but had learned it from someone else going throught
that authority. Thus he did not mention the immediate authority and transmitted it from
higher author. Ity using a term wich can be used for both direct and indirect learning, or
used a scholar’s name whic was not commonly known instead of using the name for which
he was famous. ( M. M. Azami, Studies in Hadith Methodology and Literature, p.65)
81
Ibn al-‘Ira>qy, Al-Mudallisi>n, v.1, p. 95
82
37
His complete name is ‘Uqail ibn Kha>lid ibn ‘Aqi>l Abu> Khalid al-
Ayliyyu.83 He was slave of Uthman ibn Affan’s family.84
He took h}adith from his father, ‘Ikrima>h, Makh}ul> , az-Zuhry, Zaid
ibn Aslam, his aunt Zia>d ibn ‘Aqi>l and others85. And who narrated
hadith from him were his son Ibra>hi>m ibn ‘Uqail ibn Khalid, Ja>bir ibn
Isma>’i>l al-H{az}}ramy, Abdullah ibn Lahi>’ah and so on.86
According adh-Dhahabi in his book Mi>zan al-I’itida>l fi Naqdi ar-
Rija>l, Yahya ibn Ma’i>n said that ‘Uqail trustworthy (thiqah) and Yunus
ibn Yazi>d al-Abla> said that no one smarter in hadith az-Zuhry than
‘Uqail.87 He passed away in Egypt in 144 H.88

determine that ‘Uqail ibn Kha>lid he is trustworthy. This statement
have been strengthened by agreement and opinion among hadith
scholar.
3) Ibn Lahi>’ah (d. 174 H)
His complete name is ‘Abdullah ibn Lahi>ah ibn ‘Uqbah ibn Fur’a>n
ibn Rabi>ah ibn Thauba>n al-H{ad}rami>. He was born in 97 H and passed
away in 174 H.89 He was a judge of Egypt in al-Mansur caliph era in
154 H.90
He took hadith from Abd ar-Rahma>n ibn Harmaz al-A’raj, Abu>
Yu>nus (the slave of Abu> Hurairah), Amr ibn Di>na>rin, Yahya> ibn Sa’i>d,
‘Uqail ibn Khalid and others. And who narrated from him were al-Laith
ibn Sa’d, Sufyan ath-Thaury, Shu’bah ibn al-Hajjaj, Abdullah ibn al-
83
84
85
Ibn ‘Asa>kir, Tarikh Dimashq, vol.41, p.36
86
Al-Mizzi, Tahdhib al-Kamal fi Asma wa ar-Rijal, vol. 75 p.243.
87
Adh-Dhahabi, Mi>zan al-I’itida>l fi Naqdi ar-Rija>l, vol. 89, p.3.
88
89
90
38
Muba>rak, Ibn Wahb, Abd ar-Rahman al-Muqri>, Marwan ibn
Muhammad and others.91
In 170 H, his house and books were burned, and became ikhtilat
(mixing) in his memorize. And who took the hadith before burned such
as Abdullah ibn Mubarak and Abdullah ibn Yazid al-Muqri', their
transmission were accepted. And who taking after burned, their
transmission were not accepted. And he was dhaif al-Hadith. 92 Ibn
H{ajar al-‘Asqala>ni said his memorize mixed in the end of his age and
many munkar al-hadith in his transmission and ibn H{iba>n said he was
pios but tadlis from d}u’afa>.93 As-Suyu>t}i said in his book that Ahmad
said ibn Lahi>’ah was thiqqoh (trustworthy).94 Ahma>d ibn S{a>lih said
ibn Lahi>’ah was S{ah}ih} al-Kita>b, t}ala>ban li al-‘Ilmi. Sufya>n ath-Thaury
said that ibn Lahi>’ah has principle (al-Us}ul ) we have branch (al-
Furu>’).95
determine that Ibn Lahi>’ah he is trustworthy before his books were
burned and weak after his books were burned. This statement have been
4) Marwan ibn Muhammad (d. 210 H)
His complete name is Marwa>n ibn Muhammad ibn H{assa>n Abu

Bakr al-Asady ad-Dimashqy at}-T{a>t}a>ry at-Ta>jiri. His nick name is Abu>
H{afs.96 He was born in 147 H and passed away in 210 H.97
He took hadith from Ma>lik, al-Laith, Ibn Lahi>’ah, Sufyan ibn
‘Uyaynah and others. And who narrated from him were Muhammad ibn
91
92
Abu> H{atim, Al-Jarh wa at-Ta’di>l, vol.5, p.147.
93
Ibn H{ajar al-‘Asqala>ni,Ta’ri>f Ahli at-Taqdi>s bimara>tibi al-Mu>s{u>fi>n bi at-Tadli>s, v. 1,
p. 54.
94
As-Suyu>t}i, H{usn al-Muh}a>d{arah fi> Tarikh Misr wa al-Qa>hiroh, vol.1, p.301.
95
Adh-Dhahabi, Siyar a’la>m al-Nubala, Vol.8, p.13.
96
97
39
Mus}affa>, Salamah ibn Shabi>b, Hisha>m ibn Khalid, Ahmad ibn al-Azha>r
and others.98
Abu H{atim and others said he was trustworthy. Abu> Sulaima>n ad-
Da>ra>ny said that he never see Sha>m people who better than Marwan
ibn Muhammad. Ibnu Ma’i>n said la> basa bih and he was murjian.99
determine that Marwan ibn Muhammad he is trustworthy. This
statement have been strengthened by agreement and opinion among
hadith scholar.
5) Ibn Mus}affa (d.246 H)
His complete name is Muhammad ibn Mus}affa ibn Bahlu>l Abu>

Abdullah al-Qurashy al-H{umsy.100 Al-H>{afiz{, Ima>m, A<lim ahli Sham,
pios.101 He took hadith from Sufyan ibn ‘Uyaina>h, Baqiyyah ibn al-
Wali>d, Muhammad ibn H{arb, Marwan ibn Muhammad and others. And
who narrated hadith from him were Abu> Da>wud, an-Nasa>i, ibn Ma>jah,
Abu> Aru>bah and others.102 He traveled to demand knowledge (rihlah)
to Sham.103
Adh-Dhahabi said in his book Mi>za>n al-I’itida>l that he was famous
as truthful.104 The same as what Abu> H{a>tim said that he was
truthful.105 He passed away in Mecca in 246 H.106
determine that Ibn Mus}affa he is truthful. This statement have been
98
99
100
101
102
103
104
Adh-Dhahabi, Mi>za>n al-I’itida>l, v. 4, p.43.
105
Abu> H{a>tim, Jarh wa Ta’di>l, v. 8, p.104
106
Bukha>ri, Al-Ta>rikh al-Kabi>r, v.1, p.246.
40
6) Abu> Aru>bah (d. 318 H)
His complete name is Abu> ‘Aru>bah al-Husain ibn Muhammad ibn

Maudu>d as-Sulamiy. Al-Ima>m, al-H{a>fiz}, al-Mu’ammar ( a man who
long his age) truthful. He was born in 220 H and passed away in 318
H.107
He took hadith from Makhlad ibn Ma>lik as-Salamsi>ny, Muhammad
ibn al-H{a>rith ar-Ra>fiqy, Muhammad ibn Wahb ibn Abi Kari>mah,
Muhammad ibn Mus}affa and others. And who narrated hadith from him
were Abu> H{a>tim ibn Hibba>n, Abu> Ahmad ibn Ady, Abu> al-Husain,
Muhammad ibn Mudzaffar and others.
Ibn ‘Ady said that he knew about ar-Rija>l and al-Hadi>th.108 Abu>
Ahmad al-H{a>kim said in al-Kuna> that Abu> ‘Aru>bah he Athbat man
Adrakna>hu, Ahsanuhum h}ifz} and he had good knowledge in hadith, al-
fiqh and teology.109
determine that Abu> Aru>bah he is trustworthy. This statement have
been strengthened by agreement and opinion among hadith scholar.
Conclusion

1. Makh}ul> ash-Sha>mi - 112 H Sham, Iraq, Madi>nah
2. ‘Uqail ibn Kha>lid - 144 H Egypt
3. Ibn Lahi>’ah 97 H 174 H Egypt
4. Marwan ibn Muhammad 147 H 210 H Dimasq
5. Ibn Mus}affa - 246 H Mecca
6. Abu> Aru>bah 220 H 318 H -
107
108
109
41
 Conclusion of Narrator’s credibility and capability (‘Adalah and D{abt} )
No Name of Narrators Scholar Statement Conclusion
Jarh Ta’dil
Makh}ul> ash-Sha>mi Faqi>h ash-
1
Sham,
H{a>fiz} al-
Hadith
trustworthy Trusworthy
(tsiqoh)
Truthful
(s}udu>q)
no one smarter
and afqa>h in
Sha>m than
Makh}ul>
‘Uqail ibn Kha>lid Trustworthy

2
(thiqah) and no
one smarter in
hadith az- Trusworthy
Zuhry than
‘Uqail.
Ibn Lahi>’ah Ikhtilat Thiqah Trustworthy
3 (mixing) in
(trustworthy) before
his
memorize, S{ah}ih} al-Kita>b ikhtilat and
dhaif al-
weak after
Hadith
ikhtilat
42
Marwan ibn Never see
4
Muhammad Sha>m people
who better Trusworthy
than Marwan
ibn
Muhammad,
la> basa bih
Ibn Mus}affa . Truthful

5 Truthful
truthful(s}udu>q)
Abu> Aru>bah
6 Knowing
about ar-Rija>l
and al-Hadi>th,
Trusworthy
Athbat man
Adrakna>hu,
Ahsanuhum
h}ifz}, had good
knowledge in
hadith, al-fiqh
and teology
b. Second Transmission
1) Abdullah ibn ‘Amr ibn ‘A<s} (d. 65 H)
His complete name is Abdullah ibn ‘Amr ibn ‘A<s} ibn Wa>il as-Sahmy ibn
Ha>shim ibn Su’aid ibn Sa’d ibn Sahm ibn ‘Amr ibn Hus}ais} ibn Ka’b ibn Luay
ibn Gha>lib.110 He is companion, ahl makkah. He was writer in ja>hiliyah.
110
43
Became Muslim before his father, Amr ibn ‘A<s. He was born in the 7th year of
prophetho and passed away in 65 H.111
When he became Muslim, he asked for permition to Rasulullah to write
what he heard from him and he allowed it. He was also a lot of worship.112 He
took hadith from his father, ‘Amr ibn ‘A<s}, Abu> Bakr, ‘Umar and others. Beside
that there were who narrated from him such as his grandson (Shu’aib ibn
Muhammad ibn Abdullah), Sa’i>d ibn al-Musayyib, ‘Urwah, ‘Ikrimah, Abu>
Salamah and others.113
It was narrated that Abu Hurayrah said: "None of the companions of the
Messenger of Allaah (peace and blessings of Allaah be upon him) was more
has hadith than me, except that of 'Abd-Allaah ibn' Amr.114
Abdullah ibn ‘Amr ibn ‘A<s} he is trustworthy. This statement have been
2) Shu’ayb ibn Muhammad (d. 81-90 H)
His complete name is Shu’ayb ibn Muhammad ibn Abdullah ibn ‘Amr ibn
‘A<s} ibn Wa>il as-Sahmy.115 He was famous as Shuaib ibn Muhammmad as-
Sahmy. Al-qurashy, as-Sahmy, al-H{ija>zy, He is father from Abdullah ibn
Shuaib, S}udu>q (truthful) .116 He passed away between 81-90 H.117
He took hadith from His grandfather (Abdullah ibn ‘Amr ibn ‘A<s), Ibn
Abba>s, Ibn ‘Umar and Mua>wiyah ibn Abi> Sufya>n and who narrated hadith from
him were his son ‘Amr ibn Shu’ayb, ‘Umar, Tha>bit al-Buna>ny, ‘At}a> al-
H{ura>sa>ny, Uthma>n ibn H{a>kim and others.118
111
112
113
114
Abu> Sahl Muhammad ibn ‘Abd ar-Rahman al-Maghra>wi, Mausu’ah Mawa<qif as-Salaf,
( Kairo: al-Maktabah al-Isla>miyah,2007 M) v. 1, p. 309.
115
116
Akram ibn Muhammad Ziya>dah al-Fa>lu>ji ath-Thaury, Al-Mu’jam as}-S}aghi>r li Ruwa>ti
al-Ima>m ibn Jari>r at}-T{abary, (Kairo: Da>r ibn Affa>n, 2011) v. 1, p.239.
117
118
44
Ibn H{ajr said in his book that Shu’aib ibn Muhammad ibn ‘Abdillah ibn
‘Amru ibn ‘Ash was truthful (s}udu>q) and thabt in hearing his transmission
from his grandfather.119 Abu> Ha>tim ar-Ra>zi said that his hadith was recorded
but was not used as proof (la yuh{ta>ju bihi), he was truthful.120
Abdullah ibn ‘Amr ibn ‘A<s} he is truthful. This statement have been
3) ‘Amr ibn Shu’aib ibn Muhammad (d. 118 H)
His complete name is ‘Amr ibn Shu’aib ibn Muhammad ibn Abdullah ibn
‘Amr ibn ‘A<s} ibn Wa>il as-Sahmy.121 Al-Ima>m, Muhaddith, Abu Ibrahim, Abu
Abdullah al-Qurashi, al-Sahmi, Hijazi, Fa>qih of the T{aif community, and their
muhaddith. He often visited Mecca and spread knowledge there.122 He passed
away in T{a>if in 118 H.
He took hadith from Zaina>b bint Abi> Salamah, his father (Shu’aib ibn
Muhammad), Sa’id ibn Musayyab, T{a>wus and others. And who narrated hadith
from him were Az-Zuhri, ‘Amr ibn Di>na>r, Qata>dah, Abdullah ibn Lahi>ah,
Yahya ibn Sa’i>d al-Ans}o>ri and others.123
Adh-Dhahabi said in his book Mi>za>n al-I’tida>l that Ibnu Ma’i>n, Ibn
Ra>hawaih and S{alih Juhrah strengthened him (Wathaqahu) and al- Auza>’i said
“I never see Quraysh people who are more perfect than ‘Amr ibn Shu’aib”.124
‘Amr ibn Shu’aib ibn Muhammad is trustworthy. This statement have been
4) Ibn Lahi>’ah (d. 524 H)
119
Ibn H{ajr al-‘Asqala>ni, Taqri>b at-Tahdhib, vol. 1 p.267 no.2806
120
Abu> Ha>tim ar-Ra>zi, Al-Jarh wa at-Ta’di>l, vol. 4 p.341.
121
122
123
124
Adh-Dhahabi, Mi>za>n al-I’tida>l. vol.3, p.263
45
The biography has been explained.125
5) Mans}u>r ibn ‘Amma>r (d.191-200 H)
His complete name is Mans}u>r ibn Amma>r ibn Kathi>r Abu> al-Saryyi al-
Sulamy. He was a preacher (al-Wa>’iz{), The eloquent (al-Baligh,) pious and a
person who has no equal in advice.126 He was from Khurasa>n. But it was said
from Basrah and came to Dimasq.127 He stayed in Baghdad for a while,
preached there, and in Sham and Egypt.128 He passed away between 191-200
H.
He took hadith from Laith ibn Sa’ad, Ibn Lahi>ah, Munkadir ibn
Muhammad, Bashir ibn T{olh{ah and others. Who narrated hadith from him were
his son Sulaim, ‘Ali ibn Khashram, Muhammad ibn Ja’far and others.129
Adh-Dhahabi said his book Tarikh al-Isla>m wa Wafaya>t al-Masha>hi>r wa
al-A’la>m that Abu> H{a>tim said Mans}u>r ibn ‘Amma>r was a preacher (S{a>hi} b
mawa>iz{) and his hadith was not strong (Laisa bi al-Qawi>) and ad-Da>ruqut}ni
said he took hadith from d}u’afa> and he has hadiths la> yuta>bi’u alayha>.130
Mans}u>r ibn ‘Amma>r is weak. This statement have been strengthened by
agreement and opinion among hadith scholar.
6) Muhammad ibn Ja’far
His complete name is Muhammad ibn Ja’far ibn Ra>shid Abu> Ja’far al-Fa>risi
and his nickname (laqob) is laqlu>q. He came from Balakh. He heard from
‘Abdullah ibn Tama>m, Mans}u>r ibn ‘Amma>r, Yahya ibn Sukn and Abu> Bakr
ibn Bakka>r and narrated from him were Muhammad ibn Khalf Waki>’, H{asan
ibn Muhammad ibn Shu’bah, Muhammad ibn Mukhlid ad-Dauri> and others.
125
See page 30.
126
Adh-Dhahabi, Siyar a’la>m al-Nubala, vol. 9, p. 93.
127
128
Adh-Dhahabi, Tarikh al-Isla>m wa Wafaya>t al-Masha>hi>r wa al-A’la>m, vol. 4, p.1216.
129
Al-Khat}i>b al-Baghda>di, Tarikh Baghda>d, vol. 15 p.80
130
46
He was trustworthy (thiqah).131
Muhammad ibn Ja’far is trustworthy. This statement have been strengthened
by agreement and opinion among hadith scholar.
7) Muhammad ibn Ahmad (d. 313 H)
His complete name is Muhammad ibn Ahmad ibn Muammil ibn Aba>n, Abu
‘Ubaid as}-S}airafi. He was baghdady and passed away in Juma>da> al-U<la in 313
H.132
He took hadith from his father, Fad{l ar-Rakha>my, al-Qa<sim ibn Ha>shim as-
Sima>sir and who narrated from him were al-Ji’a>by, ibn Hayyawaih, Abu> al-
H{asan al-Jira>h}y.133Al-Kha>t{b reported from ibn Bashra>n, he said that Abu>
‘Ubaid Muhammad ibn as}-S}aira>fy he was trustworthy understood (thiqah
yufhamu)
Muhammad ibn Ahmad is trustworthy. This statement have been strengthened
by agreement and opinion among hadith scholar.
Conclusion

1. Abdullah ibn ‘Amr ibn - 65 H Mecca
‘A<s}
2. Shu’ayb ibn Muhammad - 81-90 Hijaz
H
131
132
133
47
3. Hijaz, Mecca, T{aif
‘Amr ibn Shu’aib ibn
- 118 H
Muhammad
4. Ibn Lahi>’ah 97 H 174 H Egypt
5. Mans}u>r ibn ‘Amma>r - 191- Basrah, Dimasq, Baghdad
Sham, Egypt
200 H
6. Muhammad ibn Ja’far - - -
7. Muhammad ibn Ahmad - 313 H Baghdad

Jarh Ta’dil
Abdullah ibn ‘Amr Abu> Hurayrah
1
ibn ‘A<s} said: "None of the
companions of the
Messenger of
Allaah (peace and Trusworthy
blessings of Allaah
be upon him) was
more has hadith
than me, except
that of 'Abd-
Allaah ibn' Amr
Shu’aib ibn la yuh{ta>ju Thabt in hearing
2 bihi his transmission
Muhammad
from his Truthful
grandfather,
Truthful (S{udu<q)
48
‘Amr ibn Shu’aib Ibnu Ma’i>n, Ibn
3. Ra>hawaih and
ibn Muhammad
S{alih Juhrah
strengthened him
(Wathaqahu) and Trustworthy
al- Auza>’i said “I
never see Quraysh
people who are
more perfect than
‘Amr ibn
Shu’aib”.
Ibn Lahi>’ah Trustworthy
4
before
Has been explained ikhtilat and
weak after
ikhtilat
Mans}u>r ibn ‘Amma>r Laisa bi al-
5 Qawi> , he
took hadith
from d}u’afa>,
His hadith Weak
la> yuta>bi’u
alayha
Muhammad ibn Trustworthy

6 . (thiqah) Trustworthy
Ja’far
Muhammad ibn Trustworthy

7 Ahmad
understood Trusworthy
(thiqah yufhamu)
3. Abu> Bakr Isma>‘i>ly’s Narrators
49
Abu> Bakr Isma>‘i>ly’s transmission in his book Mu’jam has seven narrators.
They are Anas ibn Malik, Ibn Shihab, ‘Uqayl, Ibn Lahi’ah, Muhammad ibn
Abdullah, Ahmad ibn Khalid, Ahmad ibn Isma>’iyl, and Abu> Bakr him self. In the
following will be mentioned their biography including scholar’s statement about
narrator’s concerning their justice (‘Ada>lah ) and their keeping hadith well (D{abt}):
In the following will be mentioned their biography including scholar’s

statement about narrator’s concerning their justice (‘Ada>lah ) and their keeping
hadith well (D{abt}):
a. Anas ibn Malik (d. 93 H)
His complete name is Anas ibn Malik ibn Nad{r ibn D{amd}am al-
Ans}a>ri ibn zaid ibn H{ara>m ibn Jundu>b ibn ‘A<mir ibn Ghanm ibn ‘Adiy ibn
an-Najja>r and his nickname is Abu Hamzah al-Ans}a>ri . He is a priest, mufti
(expert on sharia fatwa), muqri' (good reading), muhaddits (hadith
experts), and Islamic narrators134. He was from Bani an-Najja>r and is a
child of Umm Sulaim. Since childhood, he served the needs of the Prophet
Muhammad, so that he was always with the Prophet. By always being with
the Messenger of Allah, He memorized many hadiths. He narrated as many
as 2,286 hadiths. 135
Anas ibn Malik was born 10 years before the hijrah or around 612
AD. He became the companion of the Prophet who was the longest of his
life and when he died in 712 AD or 93 Hijri he became the companion of
the Prophet who was last buried at a fairly long age of 103 or 107 years. 136
Anas bin Malik narrated many hadith not only directly from the
Prophet but also from Abu Bakr Al-Siddiq, Umar bin Khattab, Usman bin
Affan, Muadz, Usaid bin Hudair, Abu Talhah, Abu Hurairah, Fatimah bint
Rasulillah, and others and who narrated the hadith from him were Al-
134
135
Ibn sa’ad, T{abaqa>t, vol. 7, p.10
136
Ahmad Al-Bushiri, Ithaf Al-Khirah, vol. 7, p.90.
50
Hasan, Ibn Sirin, Al-Sya'bi, Abu Qilabah, Makhul, Umar bin Abdul Aziz,
az-Zuhri and others.137
Abu Hurairah commented on him: "I have never seen anyone else
who prayed like the Messenger of Allah except Ibn Sulaiman (Anas bin
Malik)". Ibn Sirin said: "He (Anas) is the best Prayer both at home and
while on the road".138
On the last day of his life, Anas moved to Basrah, and died there.
At the death of Anas, Muwarriq said: "Has lost half of the knowledge. If
anyone likes to indulge in his pleasure when at odds with us, we say to him,
let's look at the person who has heard from the Prophet ".
b. Ibn Shiha>b (d. 124 H)
The biography has been explained139
c. ‘Uqail ibn Kha>lid (d. 144 H)
d. Ibn Lahi>’ah (d.524)
e. Muhammad ibn Abdullah al-Mis}ry
The researcher did not find the biography about him after searching
in biography books (kutub at-tara>jum) like mu’jam, ta>rikh and etc. As well
as muhaqqiq the book mu'jam fi asami syuyukh which was named Dr.
137
138
139
See page 23.
140
See page 29.
141
See page 30.
51
Ziya>d Muhammad Mans}u>r, He said that this narrator he did not know.142
The information about him just only the word al-Mis}ry in his name that
indicated that he was born, lived or went to Egypt.
The researcher also did not find any other transmission in other
books, he was found only in this transmission. According to his
transmission, it showing that he heard hadith from Ibn Lahi>’ah and
narrated to Ah}mad ibn Kha>lid.
Based on information above, it can concluded that Muhammad ibn
Ah}mad al-Mis}ry is Majhu>l al-‘Ain.143 The narrator who is labeled as
Majhu>l al-‘Ain, his transmission is rejected unless someone strengthens
him ( waththaqahu). There are two ways to strengthen it:
1) Validated as a Thiqah by others who do not narrate the hadith from
him.
2) Validated as a Thiqah by the person who narrated the hadith from
him, but he must be from the expert in Jarh wa Ta’dil.144
f. Ah}mad ibn Kha>lid (d.288 H)
His complete name is Ah>mad ibn Kha>lid Abu> al-Aba>s ad-

Da>magha>ny. He is a person who travels a lot like Dimasq, H{ija>z, Mis}r,
‘Ira>q, Sham, Kufah, and others.145 He lived in Naysa>bu>r and passed away
there and became Shaikh Kabi>r.146
142
Abu Bakr al-Isma>’i>ly, Mu’jam fi Asa>my Shuyu>h}i Abi> Bakr Isma>’i>ly (Al-Madinah Al-
Munawwarah: Maktabah al-‘Ulu>m al-H{ukm)
143
Al-Jaha>lah al-Rawi is devided into two:
1. Majhul al-‘Ain : A narrator who his name is called but no one narrates from
him except a narrator.
2. Majhul al-H{a>l : A narrator in which there are two or more people who narrate
the hadith from him but no one say that he is trustworthy (thiqah). (Mahmud
T{ah}a>n, Taysi>r Mus}t}olah} al-H}adi>th, p.121)
144
Mahmud T{ah}a>n, Taysi>r Mus}t}olah} al-H}adi>th, p.121
145
146
Ibn Bai’, Talkhi>s} Tarikh Naysa>bu>r, vol. 1,p.42.
52
He took hadith from Abi> Mus’ab az-Zuhri>, Da>wud Rushaid, Nas}r
ibn ‘Ali> and others. Who narrated from him were Abu> H{a>mid ibn Sharqi>,
Muhammad ibn Akhra>m, Abdullah ibn Ya’qu>b and others.147
Ibn al-‘Adi>m al-‘Aqi>ly al-Halby said in book “Baghiyah al-T{alab fi
Ta>ri>kh H{alb” that Abu> Abdullah al-H{a>kim said Ahma>d ibn Kha>lid Abu> al-
‘Aba>s ad-Da>magha>ny visiting Naysa>bu>r, Saikh Thiqah, a lot of traveling,
lived in Naysa>bu>r and died there. He passed away in 288 H.148
determine that Ah}mad ibn Kha>lid is trustworthy. This statement have been
g. Ahmad ibn Isma>’i>l (d. 371 H)
His complete name is Isma>’i>l ibn Ahmad ibn Ibra>hi>m ibn Isma>’i>l
ibn al-Aba>s al-Jurja>ny known as Isma>’i>ly. He is trustworthy commendable
(thiqah fa>d}ilan), the jurist of shafi'i madhhab and became one of the
greatest scholar of it.149 He was born in 277 H and passed away in 371 H.150
He narrated hadith from Ibra>hi>m ibn Zuhair al-H{alwa>ny, Ahmad
ibn Muhammad ibn Masru>q, Muhammad ibn Yahya ibn Sulaima>n al-
Marwazy and others. Furthermore who narrated from him were al-H{a>kim,
Abu> Bakr al-Ba>rqa>ny, H{amzah as-Sahmy and others.151
As-Subky said in his book “T{abaqa>t ash-Sha>fi’iyah al-Kubra>” that
Abu> ‘Abdullah al-H{a>kim said Abu> Bakr in his era, no one compares with
him, the great jurist and hadith scholar and there is no dispute between the
minds of the two groups of scholar about him.152
147
148
Ibn al-‘Adi>m al-‘Aqi>ly al-Halby, Baghiyah al-T{alab fi Ta>ri>kh H{alb, vol. 2, p.722.
149
150
Adh-Dhahabi, Tarikh al-Isla>m wa Wafaya>t al-Masha>hi>r wa al-A’la>m, vol. 8, p.353
151
Abu al-Fada> Isma>’i>l al-Qura>shy, T{abaqa>t ash-Shafi’i>n, p. 305.
152
As-Subky, T{abaqa>t ash-Sha>fi’iyah al-Kubra>, v.3, p.7.
53
determine that Ahmad ibn Isma>’i>l is trustworthy. This statement have been
Conclusion
No Name of Narrators Birth Death Place of life and

journey
1. Anas ibn Malik 10 BH/612 AD 93 H/712 AD Madi>nah,
Bas}rah
2. Ibn Shiha>b 51 H 124 H Madi>nah, Sh>am
3. ‘Uqail - 144 H Mis}r
4. Ibn Lahi>’ah 97 H 174 H Mis}r
5. Muhammad ibn - - Mis}r
Abdullah al-Mis}ry
6. Ahmad ibn Kha>lid - 288 H Naysa>bu>r,
Dimasq, Hijaz,
Mis}r, ‘Ira>q,
Sham and etc.
7. Ahmad ibn 277 H 371 H Jurja>n
Isma>’iyly

Jarh Ta’dil
Anas ibn Malik Trusworthy
1 Famous Companion
Ibn Shiha>b Trustworthy
2 Has been explained
‘Uqail Has been explained
3 Trustworthy
54
Ibn Lahi>’ah Trustworthy
4
before
Has been explained ikhtilat and
weak after
ikhtilat
Muhammad ibn Majhul ‘Ain -
5 Majhu>l ‘Ain
Abdullah
Ahmad ibn Kha>lid Saikh Thiqah
6 . Trustworthy
Ahmad ibn Trustworthy
7 Commendable
Isma>’iyly Trusworthy
(thiqah fa>di} lan)
B. Study of Continuity of Hadith Transmission (Ittis}al al-Sanad)
After obtaining the narrators’ biography included their quality in adalah

and d}abt, the researcher would explain about the continuity of hadith transmission
that becoming one of requirement in dealing the validity of hadith. There are
things that must be considered to know the continuity of hadith transmission:
1. The contininuity of hadith transmission can be know by identifying the

death of the narrators.
2. The continuity of hadith transmission can be know by tracking
narrator’s teachers and students during all their life.
3. The continuity of hadith transmission can be know by identifying the
delivery word that narrators used in narrating the hadith. The higest
level of delivery words is sami’tu, haddathana, and haddathani and
then Akhbarana>. Those words are most widely used.153 The words
haddathana and sami’na are used by muhaddith for hearing the hadith
153
Jalal ad-Di>n as-Suyuti, Tadrib ar-Rawi, (Beirut: Dar al-Kir, 1430 H), p.236.
55
or words from their teacher (shaikh). So, those words has known as the
highest level of delivery words154.
The researcher identifies the continuity of Hadith transmission based on

the theory above, and for the details of result are as the following:
1. First transmission: Abu> Ya’la transmission in Musnad Abi> Ya’la
a. ‘Aishah bint Abi> Bakr said: “Qa>la” (He said) the prophet Muhammad ‫ﷺ‬.
We can see Aishah bint Abi Bakr delivered hadith from the prophet
Muhammad ‫ ﷺ‬using delivery word “Qa>la’” (He said). The linkage between
‘Aishah and the prophet Muhammad ‫ ﷺ‬is not be doubted. She is one of
great prophet’s companions who transmitted 7755 h}adith155 and one of
prophet’s wifes.
The scholars gave an assessment that she heard from the prophet
Muhammad ‫ﷺ‬. Therefore, it is not necessary to explain that the transmission
to the prophet Muhammad ‫ ﷺ‬was connected.
b. ‘Urwah ibn Zubair said: “‘An” from Aishah bint Abi> Bakr. This position
can be identified as al-mu’an’an156. The researcher does not find any
154
Mahmud al- Tahhan, Taysir Mustalah al- Hadith, p.132
155
M. M. Azami, Studies in Hadith Methodology and Literature , p. 26.
156
Mu’an’an according to language is the ism maf'ul of the word ‘an 'an which means
from. In study of hadith transmission, ‘an it means on the authority of. The hadith scholar have
different opinion in verdiciting wheter the using word “an” is indicating direct connection or not.
There are two oppinions:
1. ‘An does not indicate the direct connection, and become interrupted (munqati’) until
the hadith is clear
2. Mu’an’an is in uninterrupted, acceptable, and conveys a continuity in the hadith
transmission based on some requirements.
There are two requirements that agreed by hadith scholars and others are disputed.
The two conditions they agreed to, according to Imam Muslim, must be:
1. Hadith mu'an’an was not included in the hadith of the mudallas.
2. Allows them to meet each other.
Whereas the conditions are disputed, which are additional requirements for he two previous
conditions:
a. Certainty of meeting: this is the opinion of Bukhari, Ibnu Madini, and the muhaqqiq
b. The length of friendship: this is the opinion of Abu Mudhaffar as-Sam’a>ni
c. Knowing what was narrated: this is the opinion of Abu Amru ad-Dani
(Mahmu>d T{ah}an, Taysir Must}alah} al-H}adith , p. 87)
56
statement in books or sources that ‘Urwah is mudallis. Indeed there are
scholars’ statements that he is pious in his religion, good and noble and He
never been exposed to slander. In possibility of meeting between ‘Urwah
and ‘Aishah, their death date showing the possibility of their meeting.
Besides, ‘Urwah’s name is listed in a series of ‘Aishah student name. It
means, ‘Urwah is considered has an hearing h}adith directly from ‘Aishah
RA. Based on explanation above, can be concludes that their transmission
is uninterrupted (muttasil).
c. Az-Zuhry said: “An” from ‘Urwah ibn Zubair. This position can be
identified as al-mu’an’an. The researcher does not find any statement in
books or sources that Az-Zuhry is mudallis. Indeed there are scholars’
statements about his personality and good quality as explained above. In
possibility of meeting between Az-Zuhry and ‘Urwah, their death date
showing the possibility of their meeting. Besides, Az-Zuhry’s name is
listed in a series of ‘Urwah student name. It means, Az-Zuhry is considered
has an hearing h}adith hearing directly from ‘Urwah. Based on explanation
above, can be concludes that their transmission is uninterrupted (muttasil).
d. Al-Auza’iy said: “An” from Az-Zuhry. This position can be identified as
al-mu’an’an. The researcher does not find any statement in books or
sources that Al-Auza’iy is mudallis. Indeed there are scholars’ statements
about his personality and good quality than explained above. In possibility
of meeting between Al-Auza’iy and Az-Zuhry, their death date showing
the possibility of their meeting. Besides, Az-Zuhry’s name is listed in a
series of Al-Auza’iy teacher’s name. It means, Al-Auza’iy is considered
has an hearing h}adith hearing directly from Az-Zuhry. Based on
explanation above, can be concludes that their transmission is
uninterrupted (muttasil).
e. Ibn ‘Ula>thah said: “H{addathany” Al-Auza’iy. The possibility of their
meeting is seen from the use of the delivery word “H{addathany” . As the
57
researcher has explained above, “H{addathany” is one of the highest level
of delivery word because hearing derictly from shaikh. Besides, Al-Auza’iy
name is listed in a series of Ibn ‘Ula>thah teacher’s name. It means, Ibn
‘Ula>thah is considered has an hearing h}adith hearing directly from Al-
Auza’iy. Based on explanation above, can be concludes that their
transmission is uninterrupted (muttasil).
f. Amr ibn H{usain said: “H{addathana” Ibn ‘Ula>thah. The possibility of their
meeting is seen from the use of the delivery word “ H{addathana” . As the
researcher has explained above, “H{addathana” is one of the highest level
of delivery word because hearing derictly from shaikh. Besides, Ibn
‘Ula>thah name is listed in a series of Amr ibn H{usain teacher’s name. It
means, Amr ibn H{usain is considered has an hearing h}adith hearing directly
from Ibn ‘Ula>thah. Based on explanation above, can be concludes that their
2. Second transmission: Ibn ‘A<dy transmission in al-Ka>mil
a. First transmission
1) Makh}ul> ash-Sha>mi said: “An” the prophet Muhammad ‫ﷺ‬. This
position can be identified as al-mu’an’an. As explained earlier that

mu’an’an is uninterrupted, acceptable, and conveys a continuity in the
hadith transmission based on some requirements and one of the
requirement of mu’an’an is not included in the hadith of the mudallis.
The researcher finds some statement in books or sources that ‘Makh}ul>
is mudallis. He release (arsala) the Companion and to the Prophet
directly even though he never heard from him.It means Makh}u>l is
considered not heard directly from the prophet. So, it can be concluded
that their transmission is interrupted (munqati’).
2) ‘Uqail said: “‘An” from Makh}u>l. This position can be identified as al-
mu’an’an. The researcher does not find any statement in books or
sources that ‘Uqail is mudallis. Indeed there are scholars’ statements
58
about his personality and good quality as explained above. In
possibility of meeting between ‘Uqail and Makh}ul> , ‘Uqail name is
listed in a series of Makh}ul> student name and vice versa. It means,
‘Uqail is considered has an hearing h}adith directly from Makh}u>l. Based
on explanation above, it can be concluded that their transmission is
3) Ibn Lahi>’ah said: “An” from ‘Uqail. This position can be identified as
al-mu’an’an. The researcher does not find any statement in books or
sources that Ibn Lahi>’ah is mudallis. Indeed there are scholars’
statements about his personality and good quality as explained above.
In possibility of meeting between Ibn Lahi>’ah and ‘Uqail, their death
date showing the possibility of their meeting and also their life and
journey place. Besides, Ibn Lahi>’ah’s name is listed in a series of ‘Uqail
student name and vice versa. It means, Ibn Lahi>’ah is considered has
an hearing h}adith directly from ‘Uqail. Based on explanation above,
can be concludes that their transmission is uninterrupted (muttasil).
4) Marwan ibn Muhammad said “H{addathana” Ibn Lahi>’ah. The
possibility of their meeting is seen from the use of the delivery word
“H{addathana” . As the researcher has explained above, “ H{addathana”
is one of the highest level of delivery word because hearing derictly
from shaikh. Besides, Ibn Lahi>’ah name is listed in a series of Marwan
ibn Muhammad teacher’s name. It means, Marwan ibn Muhammad is
considered has an hearing h}adith directly from Ibn Lahi>’ah. Based on
5) Ibn Mus}affa said “H{addathana” Marwan ibn Muhammad. The
from shaikh. Besides, Ibn Ibn Mus}affa name is listed in a series of
Marwan ibn Muhammad student’s name. It means, Ibn Mus}affa is
59
considered has an hearing h}adith directly from Marwan ibn
Muhammad. Based on explanation above, can be concludes that their
6) Abu> ‘Aru>bah said “H{addathana” Ibn Mus}affa. The possibility of their
meeting is seen from the use of the delivery word “ H{addathana” . As
the researcher has explained above, “H{addathana” is one of the highest
level of delivery word because hearing derictly from shaikh. Besides,
Ibn Mus}affa name is listed in a series of Abu> ‘Aru>bah teacher’s name.
It means, Abu> ‘Aru>bah is considered has an hearing h}adith directly
from Ibn Mus}affa. Based on explanation above, can be concludes that
their transmission is uninterrupted (muttasil).
b. Second transmission
1) ‘Abdullah ibn ‘Amr ibn ‘A<s} said: “Qa>la” (He said) the prophet
Muhammad ‫ﷺ‬. We can see ‘Abdullah ibn ‘Amr ibn ‘A<s} delivered
hadith from the prophet Muhammad ‫ ﷺ‬using delivery word “Qa>la’”
(He said). It can be can be indicated that he heard the hadith directly
from the prophet. This is because he is one of the companion who has
narrated many hadith from the Prophet Muhammad ‫ ﷺ‬as Abu> Hurairah
said “None of the companions of the Messenger of Allaah (peace and

blessings of Allaah be upon him) was more has hadith than me, except
that of 'Abd-Allaah ibn' Amr”. Therefore, it is not necessary to explain
that the transmission to the prophet Muhammad ‫ ﷺ‬was connected.
2) Shu’aib ibn Muhammad said: “‘An” from ‘Abdullah ibn ‘Amr ibn ‘A<s.
This position can be identified as al-mu’an’an. The researcher does not
find any statement in books or sources that Shu’aib is mudallis.
Moreover Shu’aib is grandson of ‘Abdullah ibn ‘Amr ibn ‘A<s. There
are scholars’ statements about his personality and good quality as
explained earlier. In possibility of meeting between Shu’aib and
‘Abdullah, Shu’aib name is listed in a series of ‘Abdullah student name
60
and vice versa. It means, Shu’aib is considered has an hearing h}adith
directly from ‘Abdullah. Based on explanation above, it can be
concluded that their transmission is uninterrupted (muttasil).
3) ‘Amr ibn Shu’aib said: “‘An” from Shu’aib ibn Muhammad This
position can be identified as al-mu’an’an. The researcher does not find
any statement in books or sources that Shu’aib is mudallis. Moreover
‘Amr is son of Shu’aib ibn Muhammad . There are scholars’
statements about his personality and good quality as explained earlier.
In possibility of meeting between ‘Amr and Shu’aib, Shu’aib name is
listed in a series of ‘Amr teacher name and vice versa. It means ‘Amr
ibn Shu’aib is considered has an hearing h}adith directly from Shu’aib.
Based on explanation above, it can be concluded that their transmission
is uninterrupted (muttasil).
4) Ibn Lahi>’ah said: “An” from ‘Amr ibn Shu’aib. This position can be
identified as al-mu’an’an. The researcher does not find any statement
in books or sources that Ibn Lahi>’ah is mudallis. Indeed there are
scholars’ statements about his personality and good quality as
explained above. In possibility of meeting between Ibn Lahi>’ah and
‘Amr ibn Shu’aib, their death date showing the possibility of their
meeting. Besides, Ibn Lahi>’ah’s name is listed in a series of ‘Amr ibn
Shu’aib student name and vice versa. It means, Ibn Lahi>’ah is
considered has an hearing h}adith directly from ‘Amr ibn Shu’aib. Based
on explanation above, can be concludes that their transmission is
5) Mans}u>r ibn ‘Amma>r said “H{addathana” Ibn Lahi>’ah. The possibility
of their meeting is seen from the use of the delivery word “ H{addathana”
. As the researcher has explained above, “ H{addathana” is one of the
highest level of delivery word because hearing derictly from shaikh.
Besides, Ibn Lahi>’ah name is listed in a series of Mans}u>r ibn ‘Amma>r
teacher’s name. It means, Mans}u>r ibn ‘Amma>r is considered has an
61
hearing h}adith directly from Ibn Lahi>’ah. Based on explanation above,
can be concludes that their transmission is uninterrupted (muttasil).
6) Muhammad ibn Ja’far said “H{addathana” Mans}u>r ibn ‘Amma>r. The
from shaikh. Besides, Muhammad ibn Ja’far name is listed in a series
of Mans}u>r ibn ‘Amma>r student’s name. It means, Muhammad ibn
Ja’far is considered has an hearing h}adith directly from Mans}u>r ibn
‘Amma>r. Based on explanation above, can be concludes that their
7) Muhammad ibn Ahmad said “H{addathana” Muhammad ibn Ja’far. The
from shaikh. Besides, Muhammad ibn Ahmad name is listed in a series
of Muhammad ibn Ja’far teacher’s name. It means, Muhammad ibn
Ahmad is considered has an hearing h}adith directly from Muhammad
ibn Ja’far. Based on explanation above, can be concludes that their
transmission is uninterrupted (muttasil)
3. Thrid transmission: Abu Bakr Isma>’ly transmission in Al-Mu’jam fi Asa>my

Shuyu>kh Abi> Bakr Isma>’ily .
a. Anas ibn Ma>lik said: “Qa>la” (He said) the prophet Muhammad ‫ﷺ‬. We can
see Anas ibn Ma>lik delivered hadith from the prophet Muhammad ‫ ﷺ‬using
delivery word “Qa>la’” (He said). It can be can be indicated that he heard
the hadith directly from the prophet. This is because he is one of the
companion who has narrated many hadith from the Prophet Muhammad
62
‫ﷺ‬. Therefore, it is not necessary to explain that the transmission to the
prophet Muhammad ‫ ﷺ‬was connected.
b. Ibn Shiha<>b said: “‘An” from Anas ibn Ma>lik. This position can be
identified as al-mu’an’an. The researcher does not find any statement in
books or sources that Ibn Shiha<>b is mudallis. There are scholars’
statements about his personality and good quality as explained earlier. In
possibility of meeting between Ibn Shiha<>b and Anas ibn Ma>lik, Ibn Shiha<>b
name is listed in a series of Anas ibn Ma>lik student name and vice versa. It
means, Ibn Shiha<>b is considered has an hearing h}adith directly from Anas
ibn Ma>lik. Based on explanation above, it can be concluded that their
c. Uqail said: “‘An” from Ibn Shiha<>b. This position can be identified as al-
mu’an’an. The researcher does not find any statement in books or sources
that Uqail is mudallis. There are scholars’ statements about his personality
and good quality as explained earlier. In possibility of meeting between
Uqail and Ibn Shiha<>b, Ibn Shiha<>b name is listed in a series of Uqail teacher
name and vice versa. It means ‘Amr ibn Shu’aib is considered has an
hearing h}adith directly from Shu’aib. Based on explanation above, it can
be concluded that their transmission is uninterrupted (muttasil).
d. Ibn Lahi>’ah said: “An” from Uqail. This position can be identified as al-
mu’an’an. The researcher does not find any statement in books or sources
that Ibn Lahi>’ah is mudallis. Indeed there are scholars’ statements about
his personality and good quality as explained above. In possibility of
meeting between Ibn Lahi>’ah and ‘Amr ibn Shu’aib, their death date
showing the possibility of their meeting. Besides, Ibn Lahi>’ah’s name is
listed in a series of Uqail student name and vice versa. It means, Ibn
Lahi>’ah is considered has an hearing h}adith directly from Uqail. Based on
63
e. Muhammad ibn Abdillah al-Mis}ry said “H{addathana” Ibn Lahi>’ah. The
“H{addathana” . As the researcher has explained above, “ H{addathana” is
one of the highest level of delivery word because hearing derictly from
shaikh. In addition, their living and journey place were the same, namely
in Mis}r. It means, Muhammad ibn Abdillah al-Mis}ry is considered has an
hearing h}adith directly from Ibn Lahi>’ah. Based on explanation above, can
be concludes that their transmission is uninterrupted (muttasil).
f. Ahmad ibn Kha>lid said “H{addathana” Muhammad ibn Abdillah al-Mis}ry.
The possibility of their meeting is seen from the use of the delivery word
“H{addathana” . As the researcher has explained above, “ H{addathana” is
one of the highest level of delivery word because hearing derictly from
shaikh. It means, Ahmad ibn Kha>lid is considered has an hearing h}adith
directly from Muhammad ibn Abdillah al-Mis}ry. Based on explanation
above, can be concludes that their transmission is uninterrupted (muttasil).
g. Ahmad ibn Isma>’i>l said “H{addathana” Ahmad ibn Kha>lid. The possibility
of their meeting is seen from the use of the delivery word “ H{addathana” .
As the researcher has explained above, “H{addathana” is one of the highest
level of delivery word because hearing derictly from shaikh. In addition,
based on the year of death they might have met. It means, Ahmad ibn
Isma>’i>l is considered has an hearing h}adith directly from Ahmad ibn
Kha>lid. Based on explanation above, can be concludes that their
64
C. Transmission Linkage
Transmission linkage is one of five requirements to become sound h{adith. In order

to know wheter the transmission is connected or not, there are requirements as the
following:
1. Hadith that was included by Muhaddith along with the transmission of every
narrators who conveyed by using delivery words indicating connection
(ittis}al). such as sami’tu, h}addathana>, or akhbara>na
2. Hadith that was included Muhaddith along with the transmission of every
narrators who conveyed by using delivery words that did not provide
connection or cohesion, such as ‘An (from), Anna (that), or Qa>la (He said) but
this narrator who used word ‘an was neither mudallas (misrepreasenter) it
means he did meet his teacher nor misrepresinter of one or two generation of
scholars.
3. The transmission that was given verdict of cohesion (muttasil) by one of
scholars, like scholars of Takhri>j or ‘Ilal. If scolars gave verdict of cohesion on
a transmission, it means was uninterrupted. If they regarded hadith as sound
or fair, it means that it was uninterrupted. If they gave vedict of cohesiveness
on a transmitter’s transmission from his teacher, it also means that it was
uninterrupted.
4. Using encyclopedia of hadith narrators in which Sama’ (learning) from his
teacher is established. The purpose using the encyclopedia is to mention whom
narratoes heard from, who heard from him, their transmission linkage, by
focusing on their death’s year, and their place of study or jouney.157
157
‘Abd al-Muhdi, T{uru>q al-Hukm al-H{adith bi as-Shihhah aw ad{-D{a’if, vol. 2, p.208
65
The conclusions
1. Abu> Ya’la transmission
Name of Delevery Death Teacher Student Place of Study Possibility of Conclusion of

No
Reporter Word Year Meeting Meeting
‘Aishah Qa>la 57 H Rasulullah Urwah ibn Madi>nah Possible Uninterrupted
1
RA Zubair
Urwah ibn ‘An 94 H Az-Zuhry Az-Zuhry Madi>nah, Bas}rah Egypt Possible Uninterrupted
2
Zubair
Az-Zuhry ‘An 124 H Urwah ibn Al-Auza’iy Madi>nah, Syam Possible Uninterrupted
3
Zubair
Al- ‘An 157 H Az-Zuhry Ibn ‘Ula>thah Dimasq, Yamamah, Possible Uninterrupted
4
Auza’iy Ba}srah
Ibn H{addathany 168 H Al-Auza’iy ‘Amr ibn Baghdad Possible Uninterrupted
5
‘Ula>thah H{usain
‘Amr ibn H{addathana> 230 H Ibn ‘Ula>thah Abu> Ya’la Bas}rah Possible Uninterrupted
6
H{usain
66
2. Ibn ‘A<dy Transmission
a. First transmission
Name of Delevery Death Teacher Student Place of Study Possibility of Meeting Conclusion of
No
Reporter Word Year Meeting
Makh}ul> 112 H Rasulullah ‘Uqail Sham, Iraq, Impossible Interrupted
1 ‘An
ash-Sha>mi Madi>nah
‘Uqail ibn 144 H Makh}ul> ash- Ibn Lahi>’ah Egypt Possible Uninterrupted
2 ‘An
Kha>lid Sha>mi
Ibn 174 H ‘Uqail ibn Marwan ibn Egypt Possible Uninterrupted

3 ‘An
Lahi>’ah Kha>lid Muhammad
Marwan 210 H Ibn Lahi>’ah Ibn Mus}affa Dimasq Possible Uninterrupted
4 H{addathana>
ibn
Muhamma
d
Ibn H{addathana> 246 H Marwan ibn Abu> Aru>bah Mecca Possible Uninterrupted
5
Mus}affa Muhammad
Abu> H{addathana> 318 H Ibn Mus}affa Ibn ‘A<dy - Possible Uninterrupted
6
Aru>bah
67
b. Ibn ‘A<dy Transmission (Second transmission)

No
Abdullah ibn 65 H Rasulullah Shu’aib ibn Mecca Possible Uninterrupted
1 Qa<la
‘Amr Muhammad
Shu’aib ibn 81-90 Abdullah ibn Hijaz Possible Uninterrupted

2 ‘An ‘Amr ibn Shu’aib
Muhammad H ‘Amr
Shu’aib ibn Ibn Lahi>’ah Hijaz, Mecca, T{aif Possible Uninterrupted

3 ‘Amr ibn ‘An
118 Muhammad
Shu’aib
H
Ibn Lahi>’ah 174 H Mans}u>r Egypt Possible Uninterrupted
4 ‘An ‘Amr ibn
Shu’aib
Mans}u>r 191- Ibn Lahi>’ah Muhammad ibn Basrah, Dimasq, Possible Uninterrupted
5 H{addathana> Baghdad
200 H Ja’far
Sham, Egypt
Muhammad H{addathana> - Mans}u>r Muhammad ibn - Possible Uninterrupted

6
ibn Ja’far Ahmad
68
Muhammad 313 H Muhammad Ibn ‘A<dy Baghdad Possible Uninterrupted
7 H{addathana>
ibn Ahmad ibn Ja’far
69
3. Abi> Bakr Isma>’i>ly< Transmissi
No
Anas ibn 93 Rasulullah Ibn Shiha>b Madi>nah, Bas}rah Possible Uninterrupted
1 Qa>la
Malik H/712
AD
Ibn Shiha>b 124 H Anas ibn ‘Uqail Madi>nah, Sh>am Possible Uninterrupted
2 ‘An
Malik
‘Uqail 144 H Ibn Shiha>b Ibn Lahi>’ah Mis}r Possible Uninterrupted
3 ‘An
Ibn 174 H ‘Uqail Muhammad Mis}r Possible Uninterrupted
4 ‘An
Lahi>’ah ibn Abdullah
Muhamma - Ibn Lahi>’ah Ahmad ibn Mis}r Possible Uninterrupted
5 H{addathany
d ibn Kha>lid
Abdullah
Ahmad ibn 288 H Muhammad Ahmad ibn Naysa>bu>r, Dimasq, Hijaz, Possible Uninterrupted
6 H{addathana>
Kha>lid ibn Abdullah Isma>’iyly Mis}r, ‘Ira>q, Sham and etc.
Ahmad ibn 371 H Ahmad ibn Jurja>n Possible Uninterrupted
7 H{addathana> Abi> Bakr
Isma>’iyly Kha>lid
Isma>’i>ly
70
D. The Verdict of Hadith
After Conducting study hadith transmission, the researcher will explain the
verdict of judgement of studied hadith. The verdict on hadith is presented based
on final information after conducting transmission study that include transmission
connection, quality of narrators of transmission. Therefore, to judge the vinal
verdict on hadith depend on hadith transmission and narration. It better for
researcher give vinal term of S}ahih al-isna>d (sound transmission), Hasan al-Isna>d
(fear transmission), D}a’i>f al-Isnad (weak transmission), because to determine the
faultless of transmission and narration is something that difficult to do for who
has not the deep knowledge in hadith and takhri>j sciences.158 The verdict that
means in thiss part is the result of the researcher’s study by some the step as the
following:
 Quoting some scholars opinion from their books
 Analyzing of their Hadith transmission
 Determining the verdict of the transmission
1. The verdict of hadith transmission
The researcher will explain about the final verdict
a. Abu> Ya’la transmission in Musnad is uninterrupted (Muttasil).

b. Ibn ‘A<dy transmission in al-Ka>mil:
1) In first transmission, that is narrated by Makh}ul> the transmission is

interrupted (Munqati’). He release (arsala) the Companion and to the
Prophet directly and it is named Mursal.159
158
Mahmud Thahan, Usul al- Takhrij wa dirasatu al- Asaaniid, (Kuwait : Dar al- Ma’arif,
1996), p. 197
159
Mursal is the transmission of a succecor from the Prophet directly dropping the
companion from the isnad.The original law of the mursal hadith is rejected because one of the
requirtment for the acceptance of hadith is the connection of sanad. Therefore, in response to this,
scholars are divided into three groups:
First, dhaif mardud: this opinion is held firmly by us}u>l experts and the majority of hadith
experts. The reason is because it is not known that the characteristics and credibility of the
narrators are discarded, because it is possible that those not mentioned / discarded are not in
companion grade.
71
2) In second transmission, that is narrated by Abdullah ibn ‘Amr ibn ‘Ash
the transmission is uninterrupted (Muttasil).
c. Abi> Bakr Isma>’i>ly< Transmission in al-Mu’jam di Asa>mi Shuyu>kh Abi

Bakr Isma>’ily<< is uninterrupted (Muttasil).
2. The Verdict of studied hadith
a. Abu> Ya’la transmission in Musnad Abi> Ya’la. This transmission is

uninterrupted (Muttasil). The verdict of this hadith is Mawdu’, Because
there is narrator (Amr ibn H{usain) who is a fabricator hadith (al-Wad}d}a’).
b. Ibn ‘A<dy transmission in al-Ka>mil:
1) In first transmission, that is narrated by Makh}ul> the transmission is

Mursal. Actually the verdict of mursal is rejected because it is include
interuupted (Munqati’). But in this case it is accepted, because as
explained before, he is a trustworthy man and he did not say he heard
the hadith from the Prophet directly but he said from the Prophet. The
verdict of this hadith is weak. Because there is narrator (Ibn Lahi>’ah)
who is mixed the hadith (al-Ikhtilat). His transmission before being
Second, it is valid and can be used as argumentation: this opinion is shared by three great
scholars, namely Imam Abu Hanifah, Imam Malik and Imam Ahmad ibn Hanbal, on condition that
the person who releases (mursil) is a person who is trustworthy (Thiqah). In principle, the person
who is trustworthy will not easily mention the hadith directly from the Prophet, if not through the
person who is trustworthy too.
Third, accepted by several conditions: this opinion was followed by Imam Shafi'i and
several scholars.
These conditions are:
1) People who pass the hadith (mursil) belong to senior succecor (Ka>bir at-Tabi'īn).
2) When the counselor was asked about the name of the narrator being discarded, he
mentioned the name of the person who was tsiqqah.
3) The transmission of the mursil narration does not conflict with other narrators of
transmission that are reliable and strong in their memorization. That is, the mursil narrator is a
trustworthy .
4) The hadith has a different sanad path. If another sanad is also mursal, the sanad is not
from the same mursil.
5) In accordance with the words of the Companion.
6) The hadith is used as evidence by the scholars in the fatwa.
(Mahmu>d T{ah}an, Taysir Must}alah} al-H}adith , p. 73)
72
mixed is accepted while after mixing it is rejected and in this hadith he
narrates it after being mixed.
2) In second transmission, that is narrated by Abdullah ibn ‘Amr ibn ‘Ash
the transmission is uninterrupted (Muttasil). The verdict of this hadith
is weak. Because there is narrator (Ibn Lahi>’ah) who is mixed the hadith
(al-Ikhtilat). His transmission before being mixed is accepted while
after mixing it is rejected and in this hadith he narrates it after being
mixed.
c. Abi> Bakr Isma>’i>ly< Transmission in al-Mu’jam di Asa>mi Shuyu>kh Abi Bakr

Isma>’ily<< is uninterrupted (Muttasil). The verdict of this hadith is weak.
Because there is narrator (Ibn Lahi>’ah) who is mixed the hadith (al-
Ikhtilat). His transmission before being mixed is accepted while after
mixing it is rejected and in this hadith he narrates it after being mixed.
Based on the explanation above the researchers concluded that

although the hadith had shawahid but could not lift up the degree of hadith.
First because the hadith is mawdu' which means the lowest level and the
worst in the weak hadith. The second hadith which contained the narrator
Ibn lahi>’ah cannot be increased because there is no comparison from other
narrations and mawdu’ hadith 'cannot be used as a comparison.
73
CHAPTER IV
STUDY OF TEXT OF HADITH
The sleep phenomenon occurs in every living thing. It is one of the gifts of
Allah Almighty to his creation, deserving gratitude and serious consideration. The
human body is able to obtain full respite, with a good sleep.
Sleep is a naturally recurring state of mind and body characterized by
altered consciousness, relatively inhibited sensory activity, inhibition of nearly all
voluntary muscles, and reduced interactions with surroundings.
Sleep is a time to rest where we know that our brains and bodies all rest
after working all day. However, not every time is good for sleeping, one of which
is sleeping after ‘Asr.
In order to understand this hadith correctly, the researcher divided this
chapter into two catageories, there are: the understanding of hadith narration and
sleep after ‘Asr in Islamic and science perspective.
1. The Understanding of Hadith Narration

Sometimes a hadith is understood textually or contextually160. But, if in a
hadith there are aspects outside the text that play a role in determining the
understanding of a hadith, then an approach is needed to get an understanding of
the hadith such as the approach of language, history, culture, science, and other
relevant sciences.161 As hadith about the prohibition of sleep after Ashar below:
‫صلَّى هللاُ َعلَْي ِه‬ َّ ‫ أ‬،َ‫ َع ْن َعائِ َشة‬،َ‫ َع ْن ُع ْرَوة‬،‫الزْه ِر ِي‬

َ ‫َِّب‬
ِ ‫ ح َّدثَِِن ْاْلَوَز‬،َ‫ حدَّثَنَا ابن ع ََلثَة‬،‫ني‬
ُّ ‫ َع ِن‬،‫اع ُّي‬ ْ َ ُ ُْ
ِ
َ ٍ ‫َحدَّثَنَا َع ْمُرو بْ ُن َحص‬
»ُ‫وم َّن إََِّّل نَ ْف َسه‬ ِ َ‫ «من ََنم ب ع َد الْعص ِر ف‬:‫ال‬
َ ُ‫س َع ْقلُهُ فَََل يَل‬ ْ ْ َ ْ َ َ ْ َ َ َ‫َو َسلَّ َم ق‬
َ ‫اختُل‬
‘Amru> ibn H}as}i>nin transmitted us, Ibn ‘Ula>thah transmitted us, Al-Auza>‘iy,
from az-Zuhry, from ‘Urwah, from ‘A<ishah, that the prophet‫ ﷺ‬said: “ whoever
160
Ali Mustafa Yaqub, Cara Benar Memahami Hadis , (Jakarta: Pustaka Firdaus) p. 3.
161
Nizar Ali, Hadis Versus Sains: Memahami Hadis-Hadis Musykil, (Yogyakarta: Teras)
p.11
74
sleeps after ‘Asr and then his wits are gone, then he should not blame except
himself”.
The above hadith if understood textually contains the advice of the Prophet
not to sleep after ‘Asr. The word ‫اختلس‬, according to the Munawwir dictionary
means robbing, taking by deception, stealing. Then ُ‫َع ْقلُه‬ ‫س‬ ِ َ‫ ف‬can be interpreted
َ ‫اختُل‬
ْ
as intelligence will decrease, loss of mind, anxiety. This opinion very likely true,
because almost always there is a connection between the disruption of the head
area and the habit of sleeping in the afternoon until dusk. The negative effects of
afternoon sleep have been felt by humans long ago between others because they
are not healthy and can even cause physical harm. For this reason, it is well-known
among the Arabs and the ancient physicians that they make sleeping after Ashar
so that the body does not get sick. Negative effects of sleep in the evening and
morning are also strengthened by Imam bin Qayyim al-Jauziyyah, one of the
famous scholars and also medical experts, in the book Zaad al-Ma'ad fi Hadyi
Khair al-ibad. According to him, the bad thing is to sleep in the morning and at
the end of the day after Ashar.162
Furthermore, about how the law about sleeping after Asr and how the view of
sleep science after ‘Asr will be explained in the next section, namely sleeping after
‘Asr in in Islamic and science perspective.
2. Sleeping after ‘Asr in Islamic and Science Perspective

Islam’s views on sleep whether on its importance, the etiquette, the
position, the time and other aspects, can be proven through current studies
especially in this modern era of science and technology.
Allah SWT has established in the Holy Qur'an the importance of sleep
during the day and night and emphasizes that sleep is a sign of his majesty, and
the miracle that must be reflected. Allah SWT says, which means:
162
Ibn Qayyim, Za>d al-Ma’ad fi Hadyi Khair al-ibad (Beirut: Muassasah ar-Risa>lah,
1989) vol. 4, p. 242.
75
‫ت لِقَ ْو ٍم يَ ْس َم عُ و َن‬
ٍ ‫ك ََل َي‬ ِ َٰ ِ ِ ِ ْ َ‫َّه ا ِر وابْتََِ ا ُؤكُ م ِم ْن ف‬
َ َ ‫ض ل ه ۚ إ َّن ِِف ذَ ل‬ ْ
ِ ِ ِ ‫و ِم ن‬
َ َ ‫آَي ت ه َم نَ امُ كُ ْم َب ل لَّيْ ِل َوالن‬
َ ْ َ
"And among His Signs is the sleep that you take by night and by day, and
your seeking of His Bounty. Verily, in that are indeed signs for a people who
listen.”163
Imam Ibn Kathir emphasized:
"This is included in the signs of His greatness, God makes sleep for you at
night and during the day, with sleep man will have peace, tranquility, and all
fatigue and exhaustion may be lost."164
Prof. Dr. Quraish Shihab when explaining the sentence above states that
there is no obstacle to understanding the statement in accordance with the text
and voice. Indeed night was created by Allah SWT for rest (sleep) and lucky day
(work). The sentence can also be understood as the opposite because some people
work at night and not during the day. He further said, until now, scholars have not
understood the process of sleep, how it happened, dream science, and other aspects
related to sleep. For this reason, further research needs to be done on the secrets
of sleep.165
From the biological aspects, a human physical system itself forces the body
to rest. Generally the life cycle of a man has been well organized. From the Islamic
Perspective, every Muslim believes that night is the creation of Allah

Almighty, created as a gift to allow mankind to rest, as was clearly explained in
the Quran, which means:
ِ ِ
‫ورا‬
ً ‫ش‬ُ ُ‫ار ن‬
َ ‫َّه‬
َ ‫اَت َو َج عَ لَ الن‬
ً َ‫َّومَ سُ ب‬ ً َ‫َوهُ َو ا لَّذ ي َج عَ لَ لَكُ مُ ال لَّيْ لَ ل ب‬
ْ ‫اس ا َوالن‬
“And it is He Who makes the night a covering for you, and the sleep (as)
repose, and makes the day Nushur (i.e. getting up and going about here and there
Surah al-Rum: 23
163
Ibn Kathi>r, Tafsir Ibn Kathir, (Beirut: Dar Ibn Hazm 2000) p.1359.
164
165
Quraish Shihab, Tafsir al-Mishbah: Pesan, Kesan dan Keserasian al-Quran., (Jakarta:
Lantera Hati) vol. 3, jilid p.41
76
for daily work, etc. after one's sleep at night or like resurrection after one's death) .”
166
Ahmad Syauqi Ibrahim has stated that the biological time in a human body
concur with the rotation of night and day, in that the biological cycle sees
increased activities in the day and decreased activities at night. There clearly
exists a strong relationship between results of scientific research and the truth
found in the Quran. The suitability of night accepted by the brain for resting
(sleep) is clearly in accordance with the Quranic verses, which had emphasized
relaxation at night as required by the human body.167
Besides at night, Islam also recommends sleeping during the day (qailullah).
The scientists put forward some of his research about sleeping during the day
(qailullah). Sleep experts from Cornell University conclude that an afternoon nap
of around 15 to 20 minutes is sufficient to re-energize and for a person to be
healthy.168 Whereas another researcher, Mr. Donald Greeley is of the view that
naps are beneficial as long as they do not exceed 1 hour. Amongst the experts who
encourage day time naps are Dr. William A. Anthony and Camille W. Anthony,
authors of The Art of Napping at Work. David F .Dinges and Roger J. Broughton
in their book Sleep and Alertness also agreed with this view. A short nap in the
afternoon for 30 minutes can reduce the risk of heart problems by 30% compared
to those who do not nap.169 The effectiveness of qailullah has led to many positive
results, such as reducing headaches and migraine, improving the memory and
increasing productivity at work.170
166
Surah al-Furqan: 47
167
Ahmad Syauqi Ibrahim, Al-Syifa’un Nafsi wa Asrarun Naum. (Cairo: Dar al-Fikr al-
Àrabi, 2002) p.79.
168
Maas, James B. Wherry, Megan L, Miracle Sleep Cure: The Key to a Long Life of
Peak Performance. Thorsons (London).
169
Omstein, R. and Sobel (D. 1989), Healthy Pleasures, Addison-Wesley.
170
David f. Dinges. NASA-Supported Sleep Researchers Are Learning New And
Surprising Things About Naps. accessed in 3/5/2019, 8.53 pm from
https://science.nasa.gov/science-news/science-at-nasa/2005/03jun_naps
77
Regarding sleeping after ‘Asr, from a psychological perspective, Sleeping
after 'Asr can disturb normal human biorhythms, which discuss negative changes
in hormones. Because the process of waking up after a sick sleep itself imposes
certain stress on the body, this can then affect blood sugar levels and may provoke
diabetes. And also ultraviolet light when the sun is directed to sink is not good for
silent nerves.
Sleeping in the evening until maghrib ahead does not make the body fit
and refreshed when you wake up, but instead makes the body become tired, dizzy
head and not feeling well experienced by (almost) all people who have a habit of
sleeping late, or at least forced to do afternoon sleep because various
considerations of course have experienced it. It turns out there is a close
relationship between sleeping late in the evening with the level of success of
someone in living life in the world.
Sheikh Abu al-Hasan Ali al-Mawardi, a prominent cleric who is also a

Muslim scholar, confirmed the findings about criticizing the habit of going to bed
late at night. Sleeping late at night is a sleep that is dazed and grin which is meant
by Al-mawardi is an uncomfortable situation when waking up from an afternoon
sleep, especially related to the head dizzy, confused not feeling well and the like,
if the ideal time to sleep is at night and during the day, then outside those two
times, sleep is certainly not good to do. Sleep in the evening, after after Ashar,
until dusk or near the time of Maghrib can have a negative impact on someone,
especially related to his wits.171
Someone who goes to bed after Ashr and sleeps throughout the afternoon
until dusk before Maghrib, when the body wakes up in a condition that is not fresh.
This is very different from sleeping at night or during the day when the condition
171
Arief Hakim, Jangan Tidur Sore Hari, (Jogjakarta: DIVA Press, 2013 AD) p.83.
78
of the body becomes comfortable and fit both physically and psychologically
which is an important capital to be active in daily filling.172
Someone who woke up in bed just before Maghrib became confused. This
is due to a change in atmosphere concerning issues of enlightenment. When going
to bed after Ashr, usually the day is still relatively bright because the sun is still
radiating full. However, when you wake up at dusk the day is dark before Maghrib
can result in not being conducive for anyone who sleeps. Not good and not
conducive here can be both physically and psychologically at the same time, body
and soul, body and spirit. For that than to use for sleep, the time after Ashar until
near Maghrib is better utilized to do other activities that are good, useful,
meaningful, whatever the activity. For example, the Messenger of Allah often used
the time after the ashar until near sunset to recite and recite. Dhikr and tafakkur
activities here not only concerns vertical relations between humans and god but
also relates to the improvement of the quality of relations between human beings.
Regarding the law of sleep after the ashar the scholars differed on this
matter.
1. First Opinion: It is reprehensible (makruh)

There are a group of scholars who discourage sleeping after ‘Asr
and their basis was the above hadith which has been proven weak. They
also base their opinions on experience as well as opinions of medical
scholars.
Khawwat Ibn Jubair (a companion) said of sleeping after ‘Asr: It is
foolishness. Makhul (a tabi’in) discourage sleeping after ‘Asr and said: It
is feared upon the doer was was (whispers of shaitan) 173 Marwazi narrates
from Imam Ahmad Ibn Hanbal who said: It is discouraged for a man to
sleep after ‘Asr fearing for his mind.
2. Second Opinion: Permissible (Mubah)
172
Arief Hakim, Jangan Tidur Sore Hari, p.84.
173
Ibn Abi Syaibah, Musannaf Ibn Abi Syaibah, v.5, p.339.
79
The origin of all matters (in mu’amalah) is permissibility until there is a
basis to forbid or discourage its practice. And there is no authentic hadith which
forbids or discourage sleeping after ‘Asr. All matters which concerns religion
should only be based on authentic hadith. It should not be based on weak hadith
or opinions of scholars.
A fatwa that has been issued by Fatwa Lajnah Ad-Daimah 26/148 states:
“Sleeping after ‘Asr is a custom which had been practiced by some people
and there should not be any concern over it. The many hadith which forbids from
sleeping after ‘Asr is not authentic.”174
From the above discussion, it has been argued that there is no basis to
prevent anyone to sleep after ‘Asr. The hadith that discourage such practice has
been proven is weak hadith and the opinions of scholars are based on personal
opinions. While the statement who forbade it, then it was brought to prosperity
not recommended in terms of health, not from the shar'i side. Namely in the
famous ancient times among the Arabs and the early physicians, sleeping after 'Asr
was unhealthy and could be harmful to the physical, they insisted that people sleep
after' Asr so that their bodies would not hurt, without relying on the sunnah or
tasyri '. So this matter is returned to the doctor or health expert, if really it contains
danger and ugliness then someone is not allowed to do something that endangers
him. While the Shari'a, basically does not prohibit it. Allah knows best. Wallahu
A’ala>m.
174
Fatawa of the Daimah Lajnah collected by Shaykh Ahmad bin Abdurrazzaq ad
Duwaisy volume 26 of the book al Jami p. 147-148,
80
CHAPTER V
THE CONCLUSION AND SUGGESTION
All Praise All praise be to Allah the Almighty, the beneficent and merciful,
who has given all the best thing and the easiness for the researcher in writing this
research. Peace and salutation be upon Prophet Muhammad ‫ﷺ‬, his relatives, wives,
companions and all of followers.
Alhamdulillah, because of Allah who has given chance and his blessing,
until the researchen able to conduct and finish this research. As my backround study
that has been mentioned above, is to identify the quality of hadith about sleeping
after ‘Asr and to analyze the sleeping after ‘Asr in Islamic and Science perspective.
A. Conclusion
After conducting this study, researcher will present some point that include
into the conclusion in this research that will be mentioned in the following:
1. The researcher found six sources of the book where this hadith was
found: Musnad Abi> Ya’la>, al-Mu’jam fi Asa>my Shuyu>h}i Abi Bakr
Isma>‘i>ly, Ta>ikhul Jurja>ni, Ta>rikhul Dimashqa by ibn ‘Asa>kir, Al-
Ka>mil by Ibn ‘Adi> al-Jurja>ni and Maudhua>t by Abu Ibn al-Jauzy. In
the book of Al- Ka>mil there were 2 different transmissions. The text
(Matn) of hadith are found in the same word and meaning.
2. In the study of hadith transmission, the researcher limited on the first
mukharrij. After carrying out the takhrij hadith and the study of hadith
transmission, this hadiths is mawdu’. Because there is narrator (Amr
ibn H{usain) who is a fabricator hadith (al-Wadda’). The researcher
concluded that although the hadith had shawahid but could not lift up
the degree of hadith. First because the hadith is mawdu' which means
the lowest level and the worst in the weak hadith. The second hadith
which contained the narrator Ibn lahi>’ah cannot be increased because
81
there is no comparison from other narrations and mawdu’ hadith 'can
not be used as a comparison.
3. In understanding the text of hadith, the researcher tries to elevate about
the effects of sleep after ‘Asr in Islamic and scientific perspectives. In
the hadith the Prophet suggested not to sleep after ‘Asr because it was
not good for health. This is also coupled with scientific research that
sleeps after ‘Asr causes Sleeping after 'Asr can disturb normal human
biorhythms, which discuss negative changes in hormones. Because the
process of waking up after a sick sleep itself imposes certain stress on
the body, this can then affect blood sugar levels and may provoke
diabetes. And also ultraviolet light when the sun is directed to sink is
not good for silent nerves.
4. The hadith that prevents such practices has been proven to be a weak
hadith and the opinion of scholars is based on personal opinion. While
the statement of who forbids it, then it is brought to prosperity is not
recommended in terms of health, not from the shar'i side. So it can be
concluded that sleeping after Ashr is not prohibited on the shar'i side
but is not recommended because it is not good for health.
B. Suggestion
Finally, all praise be to Allah SWT through His blessings all good deeds
are completed. However, we realize that this paper still lacks of many things
and need to improved and completed. This paper highlights the point of the
effects of sleep after ‘Asr for health. In understanding the hadith texts, the
researchers tried to iunderstand the effects of sleep after ‘Asr in an Islamic and
scientific perspective through textual and contextual understanding coupled
with a scientific approach. Allah knows best.Wallahu A’ala>m.
82
GLOSSARIUM
Ada’: The method used by the narrator in conveying his transmission.
‘Ali : Sanad which consists of narrators who have little or no amount in comparison
to the route of transmission.
Al-Jarh wa at-Ta’dil : General assessment of the narrators who narrated the hadith or
athar, by doing jarh (negative evaluation) and ta'dil (evaluation of the positive side)
based on biography or assessment of famous hadith expert.
‘An: from. In study of hadith transmission, ‘an it means on the authority of.
Aqran : Someone narrates the hadith from someone who is equal, equal to or as much
as his period.
Athar : The transmission based on the Companions of the Prophet ‫ﷺ‬.
Ausat} Tabi’in : A group of a successor who met the Middle-generation of

companions.
Companion: People who met the Prophet ‫ ﷺ‬when he was still alive, in a state of Islam
again had faith, and passed away as a Muslim.
Dha’if: Degrees of Hadith or Athar which are illegitimate or not Shahih and not
Hasan based on certain Requirements.
83
Dhabith: The narrator who memorizes perfectly the hadith he receives and is able to
convey well the Hadith he memorizes to others.
Dirayah: The study of Sanad, both concerning the transmission and the shahih
assessment - whether or not the trabsnission: Science of Hadith.
Hadith: What was transmitted on the authority of the Prophet ‫ﷺ‬, his deeds, sayings,
tacit approval, or description of his character (features) meaning his physical
appearance.
Hafiz}: The title of the Hadith scholars whose expertise is above the Muhaddith. The
scholar with the title al Hafiz} memorized 100,000 hadiths Complete with matan,
sanad, and characteristics of the Prophet through the al-Jarh wa ta'dil method.
Hasan : Degrees of Hadith or Athar which are not Shahih because some are ‘illat, but
not until Dha'if.
‘Illat: Defects contained in a Hadith.
Istinbat}: Conclusion Law taken from matn a text of Hadith or Athar.
Kibar Tabi’in: A group of successor met with the main companion, among them
Khulafa’ur Rasyadin (Abu Bakar, ‘Umar ibn al Khat}t}ab, ‘Uthman ibn Affan, and ‘Ali
ibn Abi thalib).
84
L
La ba’sa bi hi: The phrase that shows the absence of a meaningful problem in a
narration of the hadith; Acceptable.
Marfu’: The transmittion based on the authority of the Prophet ‫ﷺ‬, his deeds, sayings,
tacit approval, or description of his character.
Matn: Text of hadith.
Muhaddith: A title was given to scholar those who are proficient in the field of hadith,
both in riwayah and dirayah. This scholar is able to distinguish between the weak
hadith and the sound hadith, knows the hadith sciences and hadith expert terms, and
knows the mu'talif and mukhtalif, and generally has memorized a number of 1000
Hadiths, both matan, sanad, and the subtleties of the narrators.
Maus}ul: The history of the sanad continues until the end, both Marfu ', Mauquf, or
Maqthu'.
Mu'allaq: Hadith or Atsar which narrators at the beginning of the sanad are omitted,
either one, two, or more in succession.
Mudabbaj: A person narrates the hadith from a person who is equal, equal, or as his
age and both narrate the hadith to each other.
Mudallis: The perpetrator of tadlis.
Mursal: The hadith which successor proposes directly to the Prophet ‫ﷺ‬, without
through the Companions.
Musnad: Sanad Hadith which continues until it reaches the Prophet ‫ ﷺ‬.
Mutaba'ah: The transmission with the same companion (Shahabah) or being united
on one companion, whether the hadith in the same meaning and text or only same in
meaning.
85
Mutawatir: The hadith narrated by many narrators on each of the Thabaqat it is
impossible for them to agree to lie.
Narrator: One who narrated the hadith of the ‫ﷺ‬.
Nazil: Sanad which consists of a large number of narrators in terms of comparison of

transmission lines.
Riwayah: The study of the ins and outs of the edits of a hadith or athar.
Sama ’: The transmission of Hadith with text sami’tu (I hear), which shows the
narrator really hears it directly; The naration read by the teacher to his students,
namely through oral reading, reading from books, questions and answers, and
dictation (oral and written).
Sanad: A chain of narrators that culminates in Matn.
S{aduq: An honest and trustworthy narrator.
S{ighar Tabi'in: A group of successor who met the last generation of Friends.
Shahid: The narrators of other narrators who are the same as lafazh or their meanings,
but the friend who narrated them is different; Amplifier hadith.
Sharh: An explanation of lafazh hadith which is considered complicated (difficult to

understand).
86
Succesor: One who once met the Companions of the Prophet sallallaahu ‘Alaihi wa
Sallam was in a state of faith and embraced Islam, until then he died as a Muslim.
Tadlis: Showing the nobility of the sanad by hiding his ‘illat.
Tahdith: Periwayatan Hadith with Lafazh haddatsana (fulan narrates to us), which
shows that narrators really convey it directly to narrators afterwards.
Trustworthy: Trusted narrators.
Thiqah Mutqin: A true narrator of Thiqah.
T{abaqat: Generation when a narrator lives and narrates hadith.
Y\
87
INDEXES
A. Indexes of al-Qur’an
No Verse Surah Page
ُ‫خ ُذ وهُ َو َم ا ََنَاكُ ْم عَ نْ ه‬

ُ َ‫الرسُ و ُل ف‬
َّ ُ‫آَت كُ م‬
َ ‫َو َم ا‬
1. al-Ḥashr 7
‫اب‬ ُ ِ‫اَّللَ َش د‬
ِ َ‫يد ا لْ عِ ق‬ َّ ‫اَّللَ ۖ إِ َّن‬
َّ ‫فَانْ تَ هُ وا ۚ َواتَّقُ وا‬
“And whatever the Messenger gives you,
take it, and whatever he forbids you from, abstain
(from it). And fear Allah. Indeed Allah is severe in
punishment.”
2. al-Furqan: 47
ِ ِ
‫ورا‬
ً ‫نُ ُش‬ ‫َّه َار‬
َ ‫اَت َو َج َع َل الن‬ ً َ‫َو ُه َو الَّذي َج َع َل لَ ُك ُم اللَّْي َل لب‬
ً َ‫اسا َوالن َّْوَم ُسب‬
“ He is the one who made for you the night (as) clothes,
and slept for rest, and He made the afternoon to wake up
trying.”
3. ‫اَت‬
ً َ‫َو َج َعلْنَا نَ ْوَم ُك ْم ُسب‬
An-Naba 9
“And have made your sleep as a thing for rest.”
4. ‫ض لِ هِ ۚ إِ َّن‬
ْ َ‫َّه ا رِ َوابْتِ ََ ا ُؤكُ ْم ِم ْن ف‬ ِ ِ ‫و ِم ن‬
َ ‫آَي ت ه َم نَامُ كُ ْم َِب ل لَّيْ ِل َوالن‬
َ ْ َ
ar-Rum 23
‫ت لِقَ ْوٍم يَ ْس َم عُ و َن‬

ٍ ‫ك ََل َي‬ ِ َٰ
َ َ ‫ِِف ذَ ل‬
"And among His Signs is the sleep that you
take by night and by day, and your seeking of His
Bounty. Verily, in that are indeed signs for a people
who listen.”
88
B. Indexes of Hadith
No Verse Mukharrij Vol/Page
ِ ٍ ِ
ْ َ ِ ‫الزْه ِر‬
ُّ ‫ َع ِن‬،‫ َح َّدثَِِن ْاْل َْوَزاع ُّي‬،‫ َحدَّثَنَا ابْ ُن ُع ََلثََة‬،‫ َحدَّثَنَا َع ْمُرو بْ ُن َحصني‬Abu> Ya’la
1. ‫ عن‬،‫ي‬ 8/7
‫ص ِر‬ َ َ‫صلَّى هللاُ َعلَْي ِه َو َسلَّ َم ق‬

ْ ‫ « َم ْن ََن َم بَ ْع َد الْ َع‬:‫ال‬ َّ ‫ أ‬،َ‫ َع ْن َعائِ َشة‬،َ‫ُع ْرَوة‬
َ ‫َِّب‬
»ُ‫وم َّن إََِّّل نَ ْف َسه‬ ِ َ‫ف‬
َ ُ‫س َع ْقلُهُ فَََل يَل‬
َ ‫اختُل‬
ْ
‘Amru> ibn H}as}i>nin transmitted us, Ibn ‘Ula>thah

transmitted us, Al-Auza>‘iy, from az-Zuhry, from
‘Urwah, from ‘A<ishah, that the prophet‫ ﷺ‬said: “
whoever sleeps after ‘Asr and then his wits are gone,
2. 5/239
ٍ ِ ِ ْ‫ ح َّدثَنا مروا ُن قُل‬،‫ ح َّدثَنا ابن مصفى‬،‫حدَّثَنَا أَبو عروبة‬

ُ‫ت للَّْيث بْ ِن َس ْعد َوَرأَيْتُه‬
ُ ََْ َ ُْ َ َُ ُ َ
‫ضا َن ََي أ َََب ا ْلَا ِر ِ مالك تنام بعد العصر وقد َح َّدثَنا‬
َ ‫ص ِر ِِف َش ْه ِر َرَم‬
ْ ‫ََن َم بَ ْع َد الْ َع‬
‫اَّللُ َعلَ ِيه َوسلَّ َم َم ْن ََن َم بَ ْع َد‬
َّ ‫صلَّى‬ ٍ ‫ابن ََلِيعة َعن ُع َقي ٍل َعن م ْكح‬
ِ ِ‫ول َع ِن الن‬
َ ‫َِّب‬ ُ َ ْ ْ ْ َ ُْ
‫س َع ْقلُهُ فََل يلومن إَّلَّ نفسه‬ ِ َ‫الْعص ِر ف‬
َ ‫اختُل‬
ْ َْ
Abu> ‘Aru>bah transmitted us, Ibn Mus}fa>
transmitted us, Marwa>n transmitted us I said to layth
ibn Sa’d and I saw him sleeping after ‘Asr in
Ramadha>n, O Aba> al-H}arith Ma>lik sleeps after ‘Asr
and Ibn Lahy’ah transmitted us from ‘Uqayl from Ibn ‘A<dy
Makhul from the Prophet ‫ “ ﷺ‬whoever sleeps after
‘Asr and then his wits are gone, then he should not
blame except himself”.
89
3. ‫ َح َّدثَنا‬،‫ َح َّدثَنا َُُممد بن جعفر اْلحول‬،‫َْحَ َد بْ ِن املؤمل الصريِف‬
ْ ‫َحدَّثَنَا ُُمَمد بْ ُن أ‬ 5/240
َّ ‫ َعن َج ِد ِه أ‬،‫ َع ْن أَبِ ِيه‬،‫ َح َّدثَنا ابْ ُن ََلِ َيعة َع ْن َع ْمرو بْ ِن ُش َعيب‬،‫منصور بن عمار‬
‫َن‬
َّ‫اختُلِس َع ْقلُهُ فََل يلومن إَّل‬ ِ ْ ‫ َم ْن ََن َم بَ ْع َد الْ َع‬:‫وسلَّم قَال‬ َّ ‫صلَّى‬ َّ ِ‫الن‬
َ ْ َ‫صر ف‬ َ ‫اَّللُ َعلَيه‬ َ ‫َِّب‬
‫نفسه‬
Muhammad ibn Ahmad ibn al-Mu’mal al-S}ayrafy

transmitted us, Muhammad ibn Ja’far al-Ah}wal
transmitted us, Mans}u>ri ibn ‘Ama>r transmitted us,
Ibn Lahi>‘ah transmitted us, from ‘Amru> ibn Shu‘ayb,
from his father, from his grand father that the
prophet‫ ﷺ‬said: “ whoever sleeps after ‘Asr and then
his wits are gone, then he should not blame except

himself”.
4. ِ ِ‫صَّرام الْ َفرائ‬

ِ َّ‫ض ُّي أَبُو الْ َعب‬
‫اس‬ َ ُ َّ ‫يل ال‬
ِ ِ ْ ‫اعيلِ ُّي َحدَّثَنَا أ‬
ِ ‫ حدَّثَنَا أَبو ب ْك ٍر ا ِإل ْْس‬Abu> al-
َ َ ُ َ
1/53
Qa>sim
ُّ ‫ص ِر‬
‫ي‬ ِ َّ ‫اَّلل بْ ِن َعْب ِد‬
ْ ‫الر ْْحَ ِن الْم‬
َِّ ‫َْح ُد بن خالِ ٍد حدَّثَنَا ُُم َّم ُد بن عب ِد‬
َْ ُ ْ َ َ َ ُ ْ َْ ‫ ا ْْلُْر َج ِاِنُّ َحدَّثَنَا أ‬H}amzah
‫صلَّى‬ َِّ ‫ول‬ ٍ ِ‫س ب ِن مال‬ ٍ ِ
َ ‫اَّلل‬ َ ‫َن َر ُس‬َّ ‫ك أ‬ َ ْ ِ َ‫ حدثنا بن َليعة عن عقيل عن بن ش َهاب َع ْن أَن‬al-Jurja>ni
"ُ‫وم َّن إَِّل نَ ْف َسه‬ ِ َ‫ "من ََنم ب ع َد الْعص ِر ف‬:‫ال‬ ِ َّ
َ ُ‫س َع ْقلُهُ فََل يَل‬ ْ ْ َ ْ َ َ ْ َ َ َ‫اَّللُ َعلَْيه َو َسلَّ َم ق‬
َ ‫اختُل‬
Abu bakr al-Isma>’i>ly transmitted us, Ah}mad ibn

Isma>’i>l as}-S}arra>m al-Fara>id}y Abu> ‘Abba>s al-Jurja>ny
transmitted us, Ah}mad ibn kha>lid transmitted us,
Muh}ammad ibn Abdillah ibn Abd ar-Rah}man al-
Mis}ry transmitted us, ibn Lahi’ah from ‘Uqail from
90
Shiha>b from Anas ibn Ma>lik that the prophet‫ ﷺ‬said:
“ whoever sleeps after ‘Asr and then his wits are gone,
5. ‫ أخربَن أبو القاسم بن السمرقندي أَن أبو القاسم بن مسعدة أَن ْحزة بن يوسف‬Ibn 32/137
‘Asa>kir
‫أَن أبو اْحد بن عدي قاَّل َن أبو عروبة نبأ ابن مصفى َن مروان قال قلت لليث‬
‫بن سعد ورأيته َنم بعد العصر ِف شهر رمضان َي أَب الار مالك أن تنام بعد‬
‫العصر وقد حدثنا ابن َليعة عن عقيل عن مكحول عن النِب (صلى هللا عليه‬
‫وسلم) يعِن من َنم بعد العصر فاختلس عقله فَل يلومن إَّل نفسه‬
Abu> al-Qa>sim ibn al-Samarqindy Informed us,

Abu> al-Qasim ibn Mas’adah informed us, H}amzah ibn
Yu>suf informed us, Abu> Ah}mad ibn ‘Adi informed us,
they said Abu> ‘Aru>bah transmitted us, Ibn Mus}fa>
transmitted us, Marwa>n transmitted us I said to layth
ibn Sa’d and I saw him sleeping after ‘Asr in
Ramadha>n, O Aba> al-H}arith Ma>lik sleeps after ‘Asr
and Ibn Lahy’ah transmitted us from ‘Uqayl from
Makhul from the Prophet ‫ “ ﷺ‬whoever sleeps after
‘Asr and then his wits are gone, then he should not
blame except himself”.
6. :‫اعيلِ ُّي‬
ِ ‫اإل ْْس‬
َ ِْ ‫ال‬ َ َ‫ ق‬- ،‫َْحَ ُد بْ ُن َخالِ ٍد‬
ْ ‫ َحدَّثَنَا أ‬،‫اف‬
ُ ‫الص َّو‬
َّ ‫يل‬ ِ ِ
ْ ‫ َحدَّثَنَا أ‬Ahmad 1/387
ibn
َّ ‫اَّلل بْ ِن َعْب ِد‬
‫الر ْْحَ ِن‬ َِّ ‫ حدَّثَنَا ُُم َّم ُد بن عب ِد‬- ُّ‫ وهو الدَّامََ ِاِن‬،‫هو َشي ِخي‬
َْ ُ ْ َ َ َ ََُ ْ َ ُ Ibra>hi>m
ٍ ‫ َع ِن ابْ ِن ِشه‬،‫ َعن ُع َقْي ٍل‬،‫ حدَّثَنَا ابْن ََلِيع َة‬،‫ي‬ ِ
‫س بْ ُن‬
ُ َ‫ال أَن‬ َ َ‫ ق‬:‫ال‬َ َ‫اب ق‬ َ ْ َ ُ َ ُّ ‫ص ِر‬
ْ ‫ الْم‬ibn Isma>’i>l
91
ِ َ‫ «من ََنم ب ع َد الْعص ِر ف‬:‫ال‬ ِ َِّ ‫ول‬ ٍ ِ‫مال‬
َ ‫ إِ َّن َر ُس‬:‫ك‬
‫س‬ ْ ْ َ ْ َ َ ْ َ َ َ‫صلَّى هللاُ َعلَْيه َو َسلَّ َم ق‬
َ ‫اختُل‬ َ ‫اَّلل‬ َ
»ُ‫وم َّن إََِّّل نَ ْف َسه‬
َ ُ‫ فَ ََل يَل‬،ُ‫َع ْقلُه‬
Ah}mad ibn Isma>’i>l as}-S}awwaf transmitted us,
Ah}mad ibn kha>lid transmitted us-Isma’ily said: he is
my teacher, Muh}ammad ibn Abdillah ibn Abd ar-
Rah}man al-Mis}ry transmitted us, ibn Lahi’ah from
‘Uqail from Shiha>b from Anas ibn Ma>lik that the

himself”.
‫يل بْ ُن َم ْس َع َد َة أَنْبَأ َََن َْحَْزةُ أَنْبَأ َََن ابْ ُن َع ِد ٍي‬ ِ ِ

ُ ‫أَنبأ َََن ُُمَ َّمد بن عبد امللك أَنْبَأ َََن إ ْْسَاع‬
Abu al- 3/69
Faraj Ibn
‫ور بْ ُن َع َّما ٍر‬
ُ‫ص‬ ُ ‫َْحَ َد بْ ِن الْ ُم َؤَّم ِل َحدَّثَنَا ُُمَ َّم ُد بْ ُن َج ْع َف ٍر َحدَّثَنَا َمْن‬
ْ ‫َحدَّثَنَا ُُمَ َّم ُد بْ ُن أ‬ al-Jauzy
‫اَّللُ َعلَْي ِه‬
َّ ‫صلَّى‬ َّ ‫ب َع ْن أَبِ ِيه َع ْن َج ِد ِه أ‬
َ ‫َن النَِِّب‬ ٍ ‫َحدَّثَنَا ابْن ََلِ َيع َة َع ْن َع ْم ِرو بْ ِن ُش َعْي‬
ُ
".ُ‫س َع ْقلُهُ فََل يَلَُوَّم َن إَِّل نَ ْف َسه‬ ِ َ‫ " من ََنم ب ع َد الْعص ِر ف‬:‫ال‬
ْ ْ َ ْ َ َ ْ َ َ َ‫َو َسلَّ َم ق‬
َ ‫اختُل‬
Muhammad ibn Abd al-Malik informed us, Ismail

ibn Mas’adah informed us, H{amzah informed us, Ibn
‘Ady informed us, Muhammad ibn Ahmad ibn al-
Mu’mal transmitted us, Muhammad ibn Ja’far
transmitted us, Mans}u>ri ibn ‘Ama>r transmitted us,
Ibn Lahi>‘ah transmitted us, from ‘Amru> ibn Shu‘ayb,
from his father, from his grand father that the

himself”.
92
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Abu al-Fada> Isma>’i>l al-Qura>shy. T{abaqa>t ash-Shafi’i>n.
Abu> Sahl, Muhammad. Mausu’ah Mawa<qif as-Salaf. Kairo: al-Maktabah al-Isla>miyah.

2007 AD.
Abu> ya’la> Ahmad ibn ‘Ali, Musnad Abi> Ya’la>, Dimashq: Dar al-Ma’mu>n li at-Tura>th
Adh- Dhahabi. Ta>rikh al-Isla>m wa Wafaya>t al-Masya>hi>r wa al-A’la>m, Beirut: Dar al-
Kita>b al-‘Arabi. 5982AD.
____________. Siyar A‘la>m an-Nubala>. Cairo: Maktabah S{afa.2003 AD.
____________. Tadhkirah al-H{uffa>dh . Beirut: Al-Kutub al-Ilmiyah.
____________, Mi>zan al-I’itida>l fi Naqdi ar-Rija>l,
Ahmad ibn Ibra>hi>m ibn Isma>’i>l, Mu’jam fi Asa>my Shuyukhi Abi Bakr al-Isma>‘ily, Al-
Madīnah al-Munawwarah: Maktabah al-‘Ulu>m al-H}ukm.
Aḥmad ibn Muḥammad ibn al-Ṣiddīq al-Ghamārī. H{usu>l at-Tafri>j bi Us}u>l at-Tah{ri>j
Riyadh: Maktabat Ṭabarīyah. 1994 AD.
Akram ibn Muhammad Ziya>dah al-Fa>lu>ji ath-Thaury, Al-Mu’jam as}-S}aghi>r li Ruwa>ti al-
Ima>m ibn Jari>r at}-T{abary. Kairo: Da>r ibn Affa>n. 2011 AD.
Al-‘Aqi>ly, Ibn al-‘Adi>m. Baghiyah al-T{alab fi Ta>ri>kh H{alb,
Al-Ashbahani, Abu Nuaim. Hilyah al-Auliyā' wa Thabaqāh ash-Ashfiyā', Beirut:Dār al-

Kutub al-'Ilmiyyah.
Al-‘Asqala>ni, Ibn H{ajr. Taqri>b at-Tahdhib.
93
Al-Baghdadi, Al-Khatib. Ta>rikh Baghda>d, Beirut: Da>r al-Kutub al-‘Ilmiyah.
Al-Ba>ni, Muhammad Nāsirruddīn. Silsilah Al- H>adits Al-Dla'ifiyah wal Maud{uat wa

Atharuha> as-Say’i fil ummati. Riyad: Dar al-Ma’ari. 1992 AD.
Al-Bukhāri. S{ah{i>h{ al-Bukha>ri. Beirut: Dar al-Kutub al-Ilmiyah. 2013 AD.
___________, Al-Ta>rikh al-Kabi>r,
Al-Isfahani, Ar-Raghib. Al-Mufradat fi Gharib al-Quran. Makkah al-Mukarramah:

Maktabah Nizar Mustafa al-Bazz. 1997 AD.
Al-Jurjani, Ibnu 'Adi. Al-Kamil fi Dhu'afa' al-Rijal , Beirut: Al-Kutub al-Ilmiyah.
Al-Malibari, Hamza Abdulla., Akayleh, Sultan. Kayfa Nadrus ‘Ilm Takhrīj al-Ḥadīth,
Amman: Dar ar-Razi, 1998 AD.
Al-Mizzi. Tahzib al-Kamal fi Asma wa ar-Rijal.
Al-Tah}h}a>n, Us}hu>l al-Takhri>j wa-Dira>sat as-Sa>ni>d, Riyadh: Maktabah al-Ma’rifah lil al-
Nasyir wa al-Tawzi’ 5985 AD.
Ar-Ra>zi, Abu> Ha>ti. Al-Jarh wa at-Ta’di>l.
As-Subki>, T{abaqa>t ash-Sha>fi’iyah al-Kubra>.
Az-Zirikli>. al- ‘Alam .
Hakim, Arief. Jangan Tidur Sore Hari, Jogjakarta: DIVA Press. 2013 AD.
H}amzah, Abu> al-Qa>sim ibn Yu>suf, Tarikh Jurja>n, Beirut: A<lim al-Kutub.
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ATTACHMENT
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DECLARATION
I declare that this paper is an original report of my research in partial fulfillment

of the requirements of Lc (Licence) Degree in Darus- Sunnah International Institute for
Hadith Sciences.
This paper has been composed by me and has not been submitted for any other
degree or professional qualification. All information in this paper has been obtained and
presented in accordance with academic rules and ethical conduct. I shall be solely
responsible if any evidence is found against my declaration.
\
Ciputat, May 15th ,2019
Farid Fahmi
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ABOUT THE WRITER
The writer is Farid Fahmi ibn Munawar, born in Tegal, Central Java
on March 12th, 1996 AD / Shawwal 22nd, 1416 AH.
He completed his Elementary School at MI Asy-Syafi’iyah 01 in
2008, Junior High School at MTs Asy-Syafi’iyah in 2010, and
Senior High School at MA Tarbiyatul Muallimin al-Islamiyah
Walisongo Islamic Boarding School in 2015.
He began his study of hadith sciences in 2015 at Darus-Sunnah International Institute for
Hadith Sciences and recently finished within 4 years. He has been currently finishing his
undergraduate programme in Department of English Education, Faculty of Educational
Sciences, Syarif Hidayatullah State Islamic University, Jakarta.
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The Effect of Sleeping After &#39;Asr (Analysis Toward Prophetic Tradition)

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1

1. Firstly, my beloved parents, Drs. Munawar and Nur Asiyah, as well as

2. I am hugely intended to my beloved teacher, Prof. Dr. Ali Mustafa

3. I am grateful to my supervisor, H. Zia Ul-Haramein Ali Mustafa, Lc,

4. I am highly and thoroughly grateful to all of lecturers and teachers of

5. I am also very grateful to all members of generation of IHNA for the

Arabic Letters Romanizations

Source: Book of Transliteration Guidelines Graduate School Syarif Hidayatullah State

Keywords: Takhri>j, Sleeping, ‘Asr, Health.

Kata Kunci: Takhrij, tidur, ashar, kesehatan.

(In the name of Allah the beneficent and the merciful)

Linguistically, sleep (an-naum in Arabic) is synonymous with the word to

Islam’s views on sleep whether on its importance, the etiquette, the

According to scientists by sleeping in a position facing right will provide

B. Problem Identification of Study

2. It explains the quality of the hadith and determines whether it is accepted or

2. Include supporting hadith as the reinforcement of the hadith that will be

Second, a journal from Farahwahida Mohd Yusof et al. Faculty of Science,

Chapter II: Takhrīj al-Ḥadīth

This chapter includes study of theory and methodology of takhrīj, tracing

Chapter III: Study of Transmission

Chapter IV: Study of Hadith Narration

This chapter includes conclusion of the paper, suggestion, and some

A. Definition of Takhrij Hadith

According to muhaddithu>n18 there are meanings of takhri>j. One of which

In addition, he explained kinds of original sources of hadith21. Those are:

4. Book about other sciences—like tafsi>r (interpretation of al-Quran), fiqh

According to Imam az- Zayla>’i in his book about Takhrij Methodology, he

B. Tracing the Hadith

،‫ َع ْن َعائِ َش َة‬،‫ َع ْن عُْرَوَة‬،‫الزْه ِر ِي‬ ِ ‫ ح َّدثَِِن ْاْلَوز‬،‫ حدَّثَنَا ابن ع ََلثََة‬،‫ني‬

Sya>milah using the keyword lafadz of this hadith “‫ص ِر‬

To make it clear to understand, researcher will present the table include

NO Name of Text of Hadith Juz/Page Source

‫س‬ ِ َ‫من ََنم ب ع َد الْعص ِر ف‬

‫س‬ ِ َ‫من ََنم ب ع َد الْعص ِر ف‬

ُ‫وم َّن إََِّّل نَ ْف َسه‬

Abu al-Faraj ‘Abd

‫وم َّن إََِّّل نَ ْف َسه‬

ُ‫وم َّن إََِّّل نَ ْف َسه‬

The purpose of doing al-I’tibar to know the condition of hadith transmission

And the consideration (al-I’tiba>r) as the following:

‫صلَّى هللاُ َعلَْي ِه‬ َّ ‫ أ‬،‫ َع ْن َعائِ َش َة‬،‫ َع ْن ُع ْرَوَة‬،‫الزْه ِر ِي‬

not blame except himself”.

should not blame except himself”.

‫َْحَ ُد بْ ُن َخالِ ٍد َحدَّثَنَا ُُمَ َّم ُد‬

4. Ibn ‘Asa>kir (d. 125) transmission in Tarikh Dimashq

‫يلومن إَّل نفسه‬

then he should not blame except himself”.

not blame except himself”.

gone, then he should not blame except himself”.

Based on the considerations above, these hadiths becoming shawa>hid (witnesses) of

Abdullah ibn ‘Amr ibn ‘A<s} Anas ibn Malik ‘Aishah RA

Shu’ayb ibn Muhammad Ibn Shihab Makh}ul ‘Urwah

‘Amr ibn Shu’ayb ‘Uqayl ‘Uqayl Az-Zuhry

Ibn Lahi’ah Ibn Lahi’ah Ibn Lahi’ah Al-Auza>’iy

Mansur ibn Muhammad ibn Marwan Ibn Ula<thah

Ibn Mus}offa> ‘Amr ibn H{usain

Abu> Aru>bah Abu> Ya’la

Muhammad First Mukharrij

Ibn ‘Asa>kir Second Mukharrij

STUDY OF HADITH TRANSMISSION

Sanad is a part of religion, if there is no sanad, people will speak

Study of the hadith transmission by referring to narrators’

As we know, hadith is one of the source of Islamic teachings. So

The Effect of Sleeping After 'Asr (Analysis Toward Prophetic Tradition)

The Effect of Sleeping After 'Asr (Analysis Toward Prophetic Tradition)