‫بسم هللا الرحمن الرحيم‬

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

CHAPTER I

INTRODUCTION

All prises are due to Allah Lord of the world. That arranged all His
creatures, that sent the delegates as carrier instructions and explainer religious
Shari'ah clearly and by right evidence. Praise be to Allah for all His gifts, and I
asking for forgiveness and easy of Him.

A. Background of Study

The word "istigha>thah" ‫ استغاثة‬derived from ‫" الغوث‬al-ghauth" which

means help. In Arabic grammar words follow the pattern of (wazan) ‫استفعل‬
"istaf'ala" or "istif'al" refer to ask or demand. Then, the meaning of istigha>thah
is asking for help. As the word ‫" غفران‬ghufra>n" which means forgiveness when
followed by the patterns of istif'al become ‫ استغفار‬which means being asking
forgiveness.

In al-Mu'jam al-Was}i>t, istigha>thah is asking for help to the God

removed from the difficulties, hardships.1 The scholars distinguish between
istigha>thah and isti’a>nah (‫)استعانة‬, although istigha>thah is almost equal to
isti'a>nah. Both of them have equal terminology for help. However, isti'a>nah
has a more general meaning and wider than istigha>thah.

Both istigha>thah and Isti'a>nah contained in the verses of the Qur'an or

the hadith of the Prophet Muhammad ‫ﷺ‬. In surat al-Anfal : 9 said:

َ‫اب لَ ُك ْم أَنِي ُم ِمدُّ ُك ْم بِأ َ ْلفٍ ِمنَ ْال َم ََلئِ َك ِة ُم ْر ِدفِين‬

َ ‫ِإ ْذ ت َ ْست َ ِغيثُونَ َربَّ ُك ْم فَا ْست َ َج‬

1
Ibra>hi>m bin Mus}t}afa>, al-Mu’jam al-Was{i>t, (Jeddah : Maktabah Manuz al-ma’rifah,
1432 H/2011 M), juz 2, p. 665.

1
 This paragraph describes when fighting the Quraysh in the war of Badr (2
H). At that time, the power of Quraysh got up three times bigger than the power of
the Muslims. When the war is very frightening, Rasulullah ‫ ﷺ‬asked for help from
God. Then Allah granted Nabi ‫ ﷺ‬with giving more troops in the form of a
thousand angels.2

The verse of Quran may be inferred that istigha>thah is asking for help
from Allah ‫ ﷻ‬for the miracle set up or something that is least likely is not easy to
achieve. The istigha>thah is actually same as for pray (or dhikr), but when it
mentioned, istigha>thah word connotation is more than just pray because that
request in istigha>thah is not something that just ordinary. Therefore, istigha>
thah often did collectively and at the beginning with a certain wird-wird,
especially istighfa>r, so that Allah ‫ ﷻ‬is pleased to grant them.

Istigha>thah is also mentioned in the hadith of the Nabi ‫ﷺ‬, that is :

‫ فَ َب ْينَ َما ُه ْم َكذَلِكَ ا ْستَغَاث ُ ْوا‬,‫ف ْاْلُذُ ِن‬ ْ ِ‫س ت َ ْدنُ ْو َي ْو َم ْال ِق َيا َم ِة َحتَّى َي ْبلُ َغ ْال َع َر ُق ن‬
َ ‫ص‬ َّ ‫إن ال‬
َ ‫ش ْم‬ َّ
‫سى ث ُ َّم ِب ُم َح َّمد‬ َ ‫ِبآدَ َم ث ُ َّم ِب ُم ْو‬

The sun will be closer to a human head in the Day of Judgment, so that
some people sweat out up to half of his ear, when they are in this situation, they
asking for help to Prophet Adam, then to Mosa and then to the Prophet
Muhammad ‫ﷺ‬.3

This hadith is also the arguments of the permissibility of asking for help to
other than Allah in the belief by a prophet or guardian is the cause. Proven in the
field of mahsyar when human get to the blazing hot of the sun rays then they ask
for help from Nabi ‫>ﷺ‬.

Muhammad bin Jari>r bin Yazi>d bin Kha>Lid at-Tabra>ni> Abu> Ja’far, Tafsi>r al-
2

Tabra>ni>, (Beirut : Muassatu al-Risa>lah, 1315 H/ 1994 M), juz 6, p. 188.

3
Muhammad bin Isma>’i>l al-Bukha>ri>, Shahi>h al-Bukha>ri>, Kita>b al-Zaka>t, Ba>b
man saa\la al-Na>su takassuran, no. 1475, (Riya>d : Da>rus al-Sala>m, 1420 H/ 1999M), p. 124.

2
 ‫‪Istigha>thah is important to mention that it is not enough to say the‬‬
‫‪phrases of dhikr on your tongue without understanding the meanings or paying‬‬
‫‪attention to what you are saying. It will have little benefit and no effect. To reap‬‬
‫‪the fruits and achievement the benefits of the remembrance you must understand‬‬
‫‪what you are saying and pay attention to what your tongue is saying (not repeat‬‬
‫‪phrases automatically without thinking about them).‬‬

‫‪Recitation of Istigha>thah performed by students Darussunnah‬‬

‫‪International Institute for Hadith Sciences every Friday after morning prayers led‬‬
‫‪by khadim ma’had. The lafaz}s are :‬‬

‫سنَا َو ِإ ْن لَ ْم ت َ ْغ ِف ْر لَنَا َوت َْر َح ْمنَا لَنَ ُك ْون ََّن ِمنَ ْالخَا ِس ِريْنَ ‪7x‬‬
‫ظلَ ْمنَا أ َ ْنفُ َ‬
‫‪َ .1‬ربَّنَا َ‬
‫الظا ِل ِميْنَ ‪7x‬‬ ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمنَ َّ‬ ‫‪ََ .2‬ل ِإ َلهَ ِإ ََّل أ َ ْنتَ ُ‬
‫ط ْعتُ‬‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست َ َ‬ ‫ع َلى َ‬ ‫ع ْبدُكَ َوأَنَا َ‬ ‫‪ .3‬أَللَّ ُه َّم أ َ ْنتَ َر ِبي ََل ِإلَهَ ِإ ََّل أ َ ْنتَ َخلَ ْقتَنِي َوأَنَا َ‬
‫ي َوأَب ُْو ُء ِبذَ ْن ِب ْي فَا ْغ ِف ْر ِلي َم ْغ ِف َرة ً ِم ْن ِع ْندِكَ‬ ‫صنَ ْعتُ أَب ُْو ُء لَكَ ِبنِ ْع َمتِكَ َ‬
‫علَ َّ‬ ‫ع ْوذُ ِبكَ ِم ْن ش َِر َما َ‬ ‫أَ ُ‬
‫ب ِإ ََّل أ َ ْنتَ ‪3x‬‬
‫فَإِنَّهُ ََل يَ ْغ ِف ُر الذُّنُ ْو ِ‬
‫‪ .4‬أ َ ْست َ ْغ ِف ُر هللاَ ْال َع ِظي َْم ‪7x‬‬
‫‪ََ .5‬ل َح ْو َل َو ََل قُ َّوة َ ِإ ََّل ِباللِ ‪7x‬‬
‫ض ْي َلنَا ِب َها‬ ‫ت َوت َ ْق ِ‬‫ص ََلة ً ت ُ ْن ِج ْينَا ِب َها ِم ْن َج ِميْعِ ْاْل َ ْه َوا ِل َو ْاْلفَا ِ‬ ‫علَى َ‬
‫س ِي ِدنَا ُم َح َّم ٍد َ‬ ‫ص ِل َ‬ ‫‪ .6‬اللهم َ‬
‫ت َوت َْرفَعُنَا ِب َها ِع ْندَكَ أ َ ْعلَى الد ََّر َجا ِ‬
‫ت َوت ُ َب ِلغُنَا‬ ‫ط ِه ُرنَا ِب َها ِم ْن َج ِميْعِ ال َّ‬
‫س ِيئ َا ِ‬ ‫َج ِم ْي َع ْال َحا َجا ِ‬
‫ت َوت ُ َ‬
‫س ِل ْم‬ ‫علَى آ ِل ِه َو َ‬
‫صحْ ِب ِه َو َ‬ ‫ت ِفي ْال َح َيا ِة َو َب ْعدَ ْال َم َما ِ‬
‫ت َو َ‬ ‫ت ِم ْن َج ِميْعِ ْال َخي َْرا ِ‬
‫صى ْالغَا َيا ِ‬‫ِب َها أ َ ْق َ‬
‫ت َ ْس ِل ْي ًما َك ِثي ًْرا ‪3x‬‬
‫‪َ .7‬يا هللاُ يَا قَ ِد ْي ُم ‪7x‬‬
‫صي ُْر ‪7x‬‬
‫س ِم ْي ُع َيا َب ِ‬
‫‪َ .8‬يا َ‬
‫ئ يَا خَا ِل ُق ‪7x‬‬
‫‪ .9‬يَا ُم ْب ِد ُ‬
‫َصي ُْر يَا َو ِك ْي ُل يَا هللاُ ‪7x‬‬ ‫‪ .10‬يَا َح ِف ْي ُ‬
‫ظ يَا ن ِ‬
‫ْث ‪7x‬‬ ‫ي يَا قَي ُّْو ِم بِ َرحْ َمتِكَ أ َ ْست َ ِغي ُ‬
‫‪ .11‬يَا َح ُّ‬
‫ف بِنَا فِ ْي َما نَزَ ْل ‪7x‬‬‫ط ْ‬‫ْف لَ ْم ت َزَ ْل أ ُ ْل ُ‬
‫‪ .12‬يَا لَ ِطي ُ‬

‫‪3‬‬
 ‫‪َ .13‬ح ْسبُنَا هللاُ َونِ ْع َم ْال َو ِك ْي ُل ‪7x‬‬
‫س ْب َحانَ هللاُ َو ْال َح ْمدُ ِ َّّلِل َو ََل ِإلَهَ ِإ ََل هللاُ وهللاُ أ َّ ْكبَ ُر ‪7x‬‬ ‫‪ُ .14‬‬
‫ت‬ ‫‪ََ .15‬ل ِإلَهَ ِإ ََل هللاُ ْال َع ِظ ْي ُم ْال َح ِل ْي ُم ََل ِإلَهَ ِإ ََّل هللاُ َربُّ ْال َع ْر ِش ْال َع ِظي ِْم ََل ِإلَهَ ِإ ََل هللاُ َربُّ ال َّ‬
‫س َم َوا ِ‬
‫ض َو َربُّ ْال َع ْر ِش ْال َك ِريْم ‪7x‬‬ ‫َو َربُّ ْاْل َ ْر ِ‬
‫علَى ْالقَ ْو ِم‬ ‫علَى ْالقَ ْو ِم ْال َكافِ ِريْنَ فَا ْن ُ‬
‫ص ْرنَا َ‬ ‫س ِيدَنَا أ َ ْنتَ َم ْو ََلنَا فَا ْن ُ‬
‫ص ْرنَا َ‬ ‫‪ .16‬يَا َربنَا َو ِإلَ َهنَا َو َ‬
‫علَى ْالقَ ْو ِم ْالفَا ِس ِقيْنَ ‪3x‬‬ ‫َّ‬
‫الظا ِل ِميْنَ فَا ْن ُ‬
‫ص ْرنَا َ‬
‫ش ُر ْو ِر ِه ْم ‪3x‬‬ ‫‪ .17‬أللهم ِإنَّا نَجْ َعلُكَ فِي نُ ُح ْو ِر ِه ْم َونَعُ ْوذُ ِبكَ ِم ْن ُ‬
‫ف أ َ ْل ِ‬
‫ف ََل َح ْو َل َو ََل‬ ‫ف أ َ ْل ِ‬
‫س ْو َء ِبأ َ ْل ِ‬ ‫ص ْنت ُ ُك ْم بِ ْال َحي ِ ْالقَي ُّْو ِم الَّذِي ََل َي ُم ْوتُ أ َ َبدًا َودَفَ ْعتُ َ‬
‫ع ْن ُك ُم ال ُّ‬ ‫‪َ .18‬ح َّ‬
‫قُ َّوة َ ِإ ََّل ِباللِ ‪3x‬‬
‫س ْو ُق ْال َخي َْر ِإ ََّل هللاُ ‪3x‬‬
‫‪ِ .19‬بس ِْم هللاِ َما شَا َء هللاُ ََل َي ُ‬
‫س ْو َء ِإ ََّل هللاُ ‪7x‬‬
‫ف ال ُّ‬ ‫‪ِ .20‬بس ِْم هللاِ َما شَا َء هللاُ ََل َي ْ‬
‫ص ِر ُ‬
‫‪ِ .21‬بس ِْم هللاِ َما شَا َء هللاُ َما َكانَ ِم ْن ِن ْع َم ٍة فَ ِمنَ هللاِ ‪7x‬‬
‫‪ِ .22‬بس ِْم هللاِ َما شَا َء هللاُ ََل َح ْو ِل َو ََل قُ َّوة َ ِإ ََّل بِاللِ ْال َع ِلي ِ ْال َع ِظي ِْم ‪7x‬‬
‫ار ُخ ْذ َم ْن ت َ َحي َََّل ‪7x‬‬ ‫ع ْف ًوا َوت َْوبَةً َو ِب ْالقَ ْه ِر َيا قَ َّه ُ‬ ‫غفَّ ُ‬
‫ار َ‬ ‫سأ َ ْلتُكَ َيا َ‬
‫‪َ .23‬‬
‫علَ ْينَا‬ ‫ش ِد ْي ِد ُخ ْذ َحقَّنَا َو َح َّق ْال ُم ْس ِل ِميْنَ ِم َّم ْن َ‬
‫ظلَ َمنَا َوت َ َعدَّى َ‬ ‫ط ِش ال َّ‬ ‫ار َيا ذَا ْال َب ْ‬ ‫َّار َيا قَ َّه ُ‬
‫‪َ .24‬يا َجب ُ‬
‫علَى ْال ُم ْس ِل ِميْنَ ‪3x‬‬ ‫َو َ‬
‫علَى ِدي ِْن ْ ِ‬
‫اْلس ََْل ِم ‪7x‬‬ ‫‪ْ .25‬ال َح ْمدُ ِّلِلِ الَّ ِذي أ َ ْنعَ َم َ‬
‫علَ ْينَا َو َهدَانَا َ‬
‫‪Based on the phrases istigha>thah above, there are several themes,‬‬
‫‪namely about lafaz} of istighfa>r, lafaz} of tauhid, lafaz} of tawas}s}ul wal‬‬
‫‪isti’a>n, and lafaz} of tawas}s}ul by the name of God. Those statements are in‬‬
‫‪.‬ﷺ ‪hadith of Prophet Muhammad‬‬

‫‪Muslims doing istigha>thah activity in certain and urgent situations.‬‬

‫‪Istigha>thah is asking for the help of Allah swt. It is a prayer and dhikr activities‬‬
‫‪because in these activities read prayers and dhikr-dhikr to glorify the name of God‬‬
‫‪Almighty, but the things asked and read when istigha>thah is more special than‬‬
‫‪the things usually asking when praying. Thus, redactions of istigha>thah is a‬‬

‫‪4‬‬
 special sentence read and believed from the hadith of the Prophet Muhammad ‫ﷺ‬
although the practice using different redactions.

In the fact, while reading the istigha>thah, some students of Darus

Sunnah International Institute for Hadith Sciences feel nothing and don’t feel
impact significantly. The problem you causes are not found yet, perhaps one of
them didn’t know what the purpose of these phrases that said and read. Therefore,
in the background, I and three other researchers are unity team. We interested to
observe on the hadiths Nabi Muhammad ‫ ﷺ‬about phrases in the istigha>thah
sentences that always read after shubuh prayer each Friday day in Darusunnah
International Institute for Hadith Sciences’ dormitory that permitted by KH. Ali
Mustafa Ya’qub4 and to explain its function.

All of the researchers are Putri Hilaliatul Badria Hakim (the researcher)
discusses about lafaz} of istighfa>r, Nur Jannah discussed about lafaz} of tauhid,
Zaim Najibudin Rahman discussed about lafaz} of tawas}s}ul by the name of God,
and Ayatullah Jazmi discussed about lafaz} of tawas}s}ul wal isti’a>n. In this
discussion, the researcher discussed lafaz}s of asking for forgiveness, that are :

َ‫سنَا َو ِإ ْن لَ ْم ت َ ْغ ِف ْر لَنَا َوت َْر َح ْمنَا لَنَ ُك ْون ََّن ِمنَ ْالخَا ِس ِريْن‬
َ ُ‫ظلَ ْمنَا أ َ ْنف‬
َ ‫ َربَّنَا‬-
َّ َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬
َ‫الظا ِل ِميْن‬ ُ َ‫ ََل ِإ َلهَ ِإ ََّل أ َ ْنت‬-
ُ‫ط ْعت‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬ َ ‫ع َلى‬ َ ‫ع ْبدُكَ َوأَنَا‬ َ ‫ أَللَّ ُه َّم أ َ ْنتَ َر ِبي ََل ِإلَهَ ِإ ََّل أ َ ْنتَ َخلَ ْقتَنِي َوأَنَا‬-
َ‫ي َوأَب ُْو ُء ِبذَ ْنبِ ْي فَا ْغ ِف ْر ِلي َم ْغ ِف َرة ً ِم ْن ِع ْندِك‬ َ َ‫صنَ ْعتُ أَب ُْو ُء لَكَ ِب ِن ْع َمتِك‬
َّ َ‫عل‬ َ ‫ع ْوذُ ِبكَ ِم ْن ش َِر َما‬ ُ َ‫أ‬
َ‫ب ِإ ََّل أ َ ْنت‬
ِ ‫فَإِنَّهُ ََل يَ ْغ ِف ُر الذُّنُ ْو‬
‫ أ َ ْست َ ْغ ِف ُر هللاَ ْال َع ِظي َْم‬-

4
Ali Must}afa> Ya’qub bin Ya’qub, is a Muhadith in Indonesia. He born in Batang, Central
Java, March 2 1952, he died in ciputat, 28 april 2016 and buried in the dorm of Darussunah. He has a
lot of books in three languages, Indonesian, English, and Arabic. The books of Arabic language are
“Al-Qiblat ‘ala> d{awi al-kita>b wa al-sunnah, Ma’a>yir al-hala>l wa al-hara>m fi> al-at}’imah wa
al-ashribah wa al-adawiyah wa al-mustahd}ara>t at-tajmiliyyat ala> d}awi al-kita>b wa al-sunnah,
Turu>q as-s}ahi>hah fi fahmi al-sunnah al-nabawiyah”. The book of Indonesia language are “Hadis
nabawi dan sejarah kodifikasinya, Kritik Hadis, Titik Temu Wahabi NU, Fatwa Imama besar masjid
istiqlal”. The books of English language are Islam not only for muslim, Islam between war and peace.”

5
 ُ ‫ع ْف ًوا َوت َْوبَةً َوبِ ْالقَ ْه ِر يَا قَ َّه‬
‫ار ُخ ْذ َم ْن ت َ َحي َََّل‬ َ ‫سأ َ ْلتُكَ يَا‬
ُ َّ‫غف‬
َ ‫ار‬ َ -
This analyzes try to assess how far and is there a level of activity and its
influence caused by the isthigathah recitation, especially those that occur regularly
in Darusunnah’ dormitory. So that, I am interested in research in the form of the
research and analyze hadith (takhrij) by the title “TAKHRIJ HADITH ON
SOME PHRASES OF FORGIVENESS IN THE ISTIGHA<THAH
REDACTIONS.”

B. The Limitation of study

In this opportunity, the researcher limits the range of study more focus on
purpose of the study and to present the effective paper. The lafaz} istigha>thah is
a lot, the researcher limited about istigha>thah redactions that always read after
shubuh prayer each Friday day in Darusunnah International Institute for Hadith
Sciences’ dormitory that permitted by KH. Ali Mustafa Ya’qub (1437 H), then the
lafaz} read in Darusunnah limited by the researcher in the lafaz} contained about
asking for forgiveness.

The discussion content which I discuss is about analyzing the phrases of

forgiveness in the istigha>thah redactions. Based on what researcher has elicited
through primer books ( kutub ummaha>t) that is Kutub at-Tis’ah ; they are
(Shahi>h al-Bukha>ri>, Shahi>h al-Muslim, Sunan Abi> Da>wu>d, Ja>mi’ al-
Tirmidhi>, Sunan al-Nasa>I, Sunan Ibn Ma>jah, Musnad Ahmad, Sunan al-
Da>rimi, al-Muwat}t}a)>, Kutub al-S{ihhah siwa> li sa>hihaiyin ; they are
Shahi>h Ibn Hibban, Shahih Ibn Khuzaimah), Kutub Suan al-Mashhu>rah; they
are (Sunan Kubra, Sunan Sughra> li Nasai’ and Li Baihaqi, Sunan al-Da>rimi>),
al-Ma’a>jim at-thala>thah li at-T{abra>ni> ; they are (Mu’jam al-Shaghir,
Mu’jam al-Ausath), ad-Du’a Li T{abra>ni, al-Da’awa>t Li Baihaqi, Mustadrak al-
Hakim, al-Masa>nid al-Mashhu>rah ; they are (Musnad Bazar, Musnad Abi
Ya’la). In the condition of the narrator, the researcher limited with mention
invalidating (jarh) of weak narrator without mention validation (ta’dil).

6
 If it is necessary, the researcher will use electronic media such as al-
Maktabah al-Sha>mila>h, it is found that there are many resources which contain
a lot of information of hadith and Arabic books.

C. The Research Question

Is this lafaz} of istigha>thah come (mathu>r) from Nabi Muhammad ‫?ﷺ‬

1. Where each forgiveness phrases in the istigha>thah redactions defined?

2. Who is the analyst of each forgiveness phrases in the istigha>thah redactions

and the judgement of that ḥadiths?

3. What is the function of each forgiveness phrases in the istigha>thah redactions?

D. The Purpose of Study

Based on the mentioned explanation, the purposes of this study are :

1. To know wherever each forgiveness phrases in the istigha>thah redactions

defined.

2. To know whoever the analyst each of phrase forgiveness in the istigha>thah

redactions and the judgement of that ḥadiths.

3. To know function each of phrase forgiveness in the istigha>thah redactions.

E. The Research Methodology

The hadith research is a scientific activity, which based on the method, systematics
and certain thought which aims to study various principle to know sources hadith
and its qualities, by way of analyzing it, and then seeking a solution to interpret
this hadith.

Research methodology

7
 Method of Data Processing

The discussion in Takhrij Hadith has various methods, and researcher using five
methods in this discussion:

1. On Takhrij and Istikhra>j hadith, the researcher used a method of Takhrij

expanded as Ima>m Al-zaila'i (762H) that he used in his book "Nas}bu Ar-
Riwa>yah Li Aha>dith al-Hida>yat".5 The conclusion of this method is: the
researcher mentioned texts hadith from lafaz}-lafaz} of istigha>thah containing
a sentence of istighfa>r, then the researcher did takhrij of the author of the
books of hadith and in others through deep investigation both the method and
the places. Then the researcher mentioned hadith that corroborated the meaning
of istigha>thah lafaz} containing istighfa>r sentence.

2. On the form of discussion, systematic writing, and presentation of the

explanation, the researcher used the method of al-Alba>ni (1430H) in his book
"Takhri>j aha>dith musykilati wa al-faqri kaifa a> lijuha al-islami>".6 The
researcher looked at two things: first, the researcher doing Takhrij Hadith that
focus of discussion is same as research done by al-Alba>ni (1430H) on Takhrij
hadith Maud}u>’. Second, the method described al-Alba>ni (1430H) regarded
as a contemporary method in which he made it up to the present. Conclusion
The methodology of this is that researchers mention lafaz istigha>thah
containing sentence istighfa>r, the researcher analyzed from the books of
primer hadith, the researcher described the companions who narrated this
lafaz}, and the researcher mentions Matan of hadith based on the path of each
the companion and get it out and the judgement of hadith.

3. On the judgement of hadith, the researcher took the method (isti'na>s) that
depend on the investigation and judgement of hadith performed by the scholars.

5
Mahmu>d Taha>n, Us}u>l al-Takhri>j Wa Dirasat al-Asa>ni>d, p. 18
6
Muhammad Na>s}ir ad-Di> Al Ba>ni, Takhri>j aha>dith musykilati wa al-faqri kaifa
a>lijuha al-islami>, (Beirut : Al-Maktabah Al-Isla>mi>, 1405H/ 1984M), cet. 1.

8
 This method built upon Qaedah is chanted by Ima>m as-Suyuti (911H) in his
alfiyah couplets:7

‫وخذ حيث حافظ عليه نص * ومن مصنف بجمعه يخص‬

‫كابن خزيمة ويتلو مسلما * وأوله البستي ثم الحاكما‬

‫وكم به تساهل حتى ورد * فيه مناكر وموضوع يرد‬

The conclusion of this method as below:

- When the scholars of hadith criticism judge a hadith with sound, the researcher
took the opinion and followed it. If they said weak hadith, the researcher also
judged with the weak hadith following his opinion. If they disagree on the
judgement, the researcher provided with al-Maktabah al-Sha>milah, and also
checked it out the Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b. The
researcher only took the sound hadith, and the Hasan hadith, and leaves the
weak hadith unless it allows the hadith could rise to hasan hadith.
- If none of the scholars who argue about the hadith judge, the researcher sought
narrators of status sanad based on the measurement of his ability. When the
researcher mentions "ittisal sanad" then hadith uninterrupted (muttasil) based
on a statement scholars by connecting a teacher and student in every
transmission. And it saw a variety of connection transmissions as explanations
in contemporary books. That is by looking at the history of the line (between
the teacher and his students) and see the narrators and the countries of their
transmitters and delivering words. And about Jarh wa ta'dil in determining the
status of the narrator, the researchers hold to follow the opinion of Ibn Hajar
(852 H) in the book of taqri>b,8 "If the narrators are from the narrator of
Kutubusittah, if not the researcher searches the books of Jarh wa ta'dil. And if

7
Abdu Ar-Rahman Ibn Abi> Bakr As-Suyu>t}i>, Alfiyah As-Suyu>t}i> fi> ‘ilmi al-hadi>th,
(Maktabah al-Alamiyah), p. 8.
8
Ibn hajar al-‘Asq>lani>, Taqri>b al-Tadhi>b, (Beirut : Da>r Al-Fikr, 1415H/ 1995M)

9
 the researcher found a weak narrator, the researcher considered of the Jarh
based on the opinions of the scholar of hadith expert criticism.

4. About Fiqh Takhri>j, the researcher depends on the steps of Al-Malibari and
Ukaiyalah in both his book "Kaifa Nadrus Ilmu Takhrij al-Hadith",9 the
conclusion as below:

- A description of the transmission trees, that the first work performed by the
researcher is outlining the form of transmissions trees deeply with a narrator
explaining the center of the narration.

- Limitation mada>r kulli on-narration hadith narrations and mada>r-mada>r

which became a branch of the kulli madar. And among the descriptions that
include all the chain of transmission, the researcher limited their
implementation mada>r-mada>r kulli statement that became its mada>r.
And the advantage is knowing the history of fame and the strength of its lines.
And the Prophet Muhammad ‫ ﷺ‬is the center of all the narrations and included
the hadith of mutawatir in meaning.

- Procedure comparisons among many narrations of the first with the first ( ‫أوَل‬
‫ )بأول‬after the limit discussion, the researcher doing a partial comparison
between the different narrations.

- Looking at the differences between a lot of narrations, and looking at the

comparison of the narrations has been done by the researcher, if there is a
difference, the researcher will present the difference.

- Following the decision of the scholars of hadith criticism expert in responding

to the differences that have explained by the researcher in the third method.

5. About fiqh al-Hadith, the researcher used the method in his book al-Albani
(1430 H) “Tashihu Hadith Ifthar al-Shail qobla Safarihi Ba’da al-Fajr“10and

9
Hamzah ‘Abdullah al-Mali>ba>ri and sult}a>n al-Uka>yilah, Kaifa Nadrus Ilmu Takhri>j
al-Hadi>th, (Urdun : Da>r Ar-Ra>zi>, 1319H/ 1998M)

10
 the conclusion of this method is that the studies mentioned dalil of Quran to the
hadith, and the dalil of hadith from the Sunnah before fiqh al-hadith then
explained fiqh hadith.
Furthermore, for the writing method the researcher refers to “Standard
of Writing Assignment Darussunnah International Institute for Hadith Sciences
Indonesia-Malaysia”. The data collected in narrative form which has a deep
analytical description. Thus, this research is qualitative research that focuses on the
study of literature book. Additionally, this research adds a bit interview result
about knowledge of hadith with the students of Darus Sunnah Institute for Hadith
Sciences.

F. Research Structure

The structures of this study are :

Chapter I : Introduction

This chapter includes Background of Study, Limitation of

Study, Research Question, Purpose of Study, Research
Methodology, and Research Structure.

Chapter II : The Istigha>thah The Case Of Hadith Studies

This chapter includes definition, the judgement, the

legitimacy, the kinds, various redaction, the differences, the
deviation, and hikmah of Idtigha>thah.

Chapter III : Takhrij Hadith on Some Phrases Of Forgiveness In The

Istigha<thah Redactions

10
Muhammad Na>s}ir Ad-Di>n al-Alba>ni>, Tas}hi>h Hadi>th Ift}a>r Al-S}a>im Qabla
Safarihi Ba’da al-Fajri, (Maktabah at-Turqi>, 1379H/ 1960M)

11
 This Chapter includes Studies of Hadith Transmission (at-
Takhri>j wa al-Istikhra>j), the understanding of hadith (Fiqh
al-Hadith), the understanding of Takhrij (Fiqh at-Takhrij).

Chapter IV : Conclusion and Suggestion

This chapter includes The Conclusion and Suggestion.

Chapter II

ISTIGHA>THAH AS THE CASE OF HADITH STUDIES

1. Definition of Istigha>thah

a. Etymological Definition
Istighathah comes from the word of Masdar “istigha>than" which
means asking for help to God removed from the difficulties, hardships.11
So istigha>thah means "thalab al-ghawth". The scholars distinguish
between istigha>thah with isti'a>nah and tawassul, although the validity
of its third meaning is same.12
In sentences of Arabic grammar that follow the pattern (wazan)
"istaf'ala" refer to the request or ask. Means demand requests for the help,
requests for the win and requests for protection. All of them is types of
requests and ask. Al-Ghaith has meaning asking for rain.13 According to

11
Ibra>hi>m bin Mus}t}afa>, al-Mu’jam al-Was{i>t, vol. 5, p. 689.
12
Yusuf Khit{a>r Muhammad, al-Mawsu>’ah al-Yusu>fiyyah fi> baya>ni adillati al-
S{u>fiyyah, (Shiria : Da>r at-Taqwa>, 1424 H/ 2003 M), p. 81.
13
Ibra>hi>m bin Mus}t}afa>, al-Mu’jam al-Was{i>t, vol. 5, p. 691.

12
 masters of nahwu, the istigha>thah is inviting to people who can omit the
difficulties and help people to clear up the danger.
The scholars like al-Subki Taqi al-Din affirms in the book of
Shifa> as-Saqa>m that istishfa', tawas}s}ul, istigha>thah, isti'a>nah,
tawajjuh, and tajawuh meaning and essence are one unity and the same.
This means that the same istigha>thah with tawas}s}ul. Tawas}s}ul are :

"‫"طلب حصول منفعة أو اندفاع مضرة من هللا بذكر اسم نبي أو ولي إكراما للمتوسل به‬

"Asking for benefits or protection from danger to Allah by calling the

name of a prophet or guardian to glorify both of them as mediator."

Istigha>thah contained in the texts of the Qur'an or the hadith of

the Prophet Muhammad. In surah Al-Anfal : 9 says:

‫َجاب لَ ُك ْم أَنِي ُم ِمدُّ ُك ْم بِأ َ ْلفٍ ِمنَ ْال َمَلئِ َك ِة ُم ْر ِدفِين‬

َ ‫إِ ْذ ت َ ْست َ ِغيثُونَ َربَّ ُك ْم فَا ْست‬

"[Remember] when you asked help of your Lord, and He answered you,
Indeed, I will reinforce you with a thousand from the angels, following
one another."14
This paragraph describes the event when the Prophet for help from
Allah, he was in the middle of a war of Badr (2 H) where the enemy force
three times larger than the Islamic forces. Then Allah granted the Prophet
with the aid of additional troops in the form of a thousand troops Angels.15

Istigha>thah also mentioned in the hadith of the Prophet, among them:

‫ فَ َب ْينَا ُه ْم َكذَلِكَ ا ْستَغَاثُوا‬،‫ف اْلُذ ُ ِن‬ ْ ِ‫س ت َ ْدنُو يَ ْو َم ْال ِق َيا َم ِة َحتَّى يَ ْبلُ َغ ْال َع َر ُق ن‬
َ ‫ص‬ َ ‫ش ْم‬ َّ ‫ِإ َّن ال‬
)16‫ (أخرجه البخارى‬.‫ ث ُ َّم ِب ُم َح َّم ٍد صلى هللا عليه وسلم‬،‫سى‬ َ ‫ ث ُ َّم ِب ُمو‬،‫ِبآدَ َم‬

14
Surat al-Anfal: 9
15
Muhammad bin Jari>r bin Yazi>d bin Kha>Lid at-Tabra>ni> Abu> Ja’far, Tafsi>r al-
Tabra>ni>, (Beirut : Muassatu ar-Risa>lah, 1315 H/ 1994 M), vol. 6, p. 188.
16
Muhammad bin Isma>’i>l al-Bukha>ri>, Shahi>h al-Bukha>ri>, Kita>b al-adha>n, Ba>b
man sa ala al-na>su takathuran, no. 835, p. 135.

13
 The sun will be closer to a human head in the Day of Judgment, so
that some people sweat out up to half of his ear when they are in this
situation, they doing istigha>thah (for help) to Prophet Adam, then to
Moses and then to the Prophet Muhammad.
This hadith is also the arguments of the permissibility of asking for
help to other than Allah in the belief that a prophet or guardian is the
cause. Proven in the field of human mahsyar when exposed to the
scorching heat of the sun rays they ask for help from the Prophet.
a. Terminology Definition
Istigha>thah in terminology according to Ibn 'A<dil is asking for
protection and help.17 Then, according to Ibn 'A<s}ura> is asking for help
and the help of God eliminated difficulties when in a war against the
enemy.18 According to Ima>m al-Mara>ghi is pleading for help kept away
from the attacking enemy. According to Imam al-Zuhayli>, is asking for
the help of God with His help.19 According to Ima>m al-T{ara>ni>, is
seeking the refuge of God from the enemies, and prayed to him for help to
against them.20

For “‫ ”المستغاث به‬is the person who asking for help to Him, and

“‫ ”المستغيث‬is the thing which asked help from other. The word of

istigha>thah in Qu’an, Sunnah, and the word of Arabian that it used with

the meaning of help from ‫به‬ ‫المستغاث‬.

2. The Judgement of Istigha>thah
Doing istigha>thah and tawas}s}ul with the prophets and the guardian
by forming and redactions already mentioned and legally allowed, either at

17
Ibn ‘A<dil, al-Luba>b fi> ‘ulu>mi al-kita>b, (Beirut : Da>r al-Kutub al-‘Alamiyah, 1419
H/1998M), vol. 8, p. 117.
18
Ibn ‘A>shu>ra, Tafsi>r al-Tanwi>r wa al-Tahri>r, (Da>r at-Tu>nisiyah, 1984 M) vol. 18,
p. 284.
19
Wahbah bin Mus{ta{fa> az-Zuhayli>, al-Tafsi>r al-Muni>r, (Beirut : Da>r al-Fikr, 1418
H), vol. 9, p. 261.
20
Muhammad bin Jari>r at-T}abra>ni>, Ja>mi’ al-Baya>n al-Tafsi>r al-T{abra>ni>’,
(Beirut : Muassasatu ar-Risa>lah, 2000 M/ 1420 H), vol. 13, p. 409.

14
 the time of a prophet or guardian is alive or after death, and both in front him
or not. But it must be accompanied by the belief that no one can to bring
danger and to give benefit except Allah, because the prophets and guardian is
cause the granting of the prayer and the asking of a person.21

3. Legitima of Istigha>thah
a. The verses of the Qur'an that become the source of Istagha>thah, they are
:

ُ‫ َوما َجعَلَه‬. َ‫َجاب لَ ُك ْم أَنِي ُم ِمدُّ ُك ْم بِأ َ ْلفٍ ِمنَ ْال َمَلئِ َك ِة ُم ْر ِدفِين‬
َ ‫ إِ ْذ ت َ ْست َ ِغيثُونَ َربَّ ُك ْم فَا ْست‬
ٌ ‫ع ِز‬
‫يز َح ِكي ٌم‬ َّ ‫ص ُر إِ ََّل ِم ْن ِع ْن ِد‬
َّ ‫َّللاِ إِ َّن‬
َ َ‫َّللا‬ ْ َّ‫َّللاُ إِ ََّل بُ ْشرى َو ِلت َْط َمئِ َّن بِ ِه قُلُوبُ ُك ْم َو َما الن‬
َّ
)9:‫(اْلنفال‬

The conclusion from this verse that this verse indicates the event when the
Prophet Muhammad ‫ ﷺ‬asking for help from Allah, then he was in the
middle of a war of Badr where the enemy force three times larger than the
Islamic forces. Then Allah granted the Prophet with the aid of additional
troops in the form of a thousand legions of angels.22

ِ ِ‫غ ْفلَ ٍة ِم ْن أ َ ْه ِلها فَ َو َجدَ فِيها َر ُجلَي ِْن يَ ْقتَت‬

‫َلن هذا ِم ْن ِشيعَتِ ِه َوهذا‬ َ ‫ين‬ َ َ‫ َودَ َخ َل ْال َمدِينَة‬
ِ ‫على ِح‬
‫علَ ْي ِه‬ َ ‫ع َلى الَّذِي ِم ْن‬
َ ‫عد ُِو ِه فَ َوكَزَ هُ ُموسى فَقَضى‬ َ ‫عد ُِو ِه فَا ْست َغاثَهُ الَّذِي ِم ْن ِشي َعتِ ِه‬
َ ‫ِم ْن‬
)15:‫ين (القصص‬ ٌ ِ‫ض ٌّل ُمب‬ َ ُ‫ْطان ِإنَّه‬
ِ ‫عد ٌُّو ُم‬ ِ ‫شي‬ َّ ‫ع َم ِل ال‬
َ ‫قا َل هذا ِم ْن‬
The conclusion from this verse that this verse indicates the Prophet Musa
entered the city that is home to Fir’aun, and found two people to kill each
other, that the other person is follower his, and the other is the enemy then
ask for help on his followers to be kept away from his enemy, Moses

21
KH. Musthofa Agil Muhyiddin Fattah, Pratical Guidance of Istigha>thah, p. 26.
22
Wahbah bin Mus}tafa> az-Zuhayli>, Tafsi>r al Muni>r, vol. 9, p. 271.

15
 refused, he decided it. The word “istigha>th” here it's meant to ask for
help and assistance.23
ُ ‫ت ْالقُ ُر‬
‫ون ِم ْن قَ ْب ِلي َو ُهما‬ ِ َ‫َخل‬ ‫ف لَ ُكما أَت َ ِعدانِنِي أ َ ْن أ ُ ْخ َر َج َوقَ ْد‬
ٍ ُ ‫ َوالَّذِي قا َل ِلوا ِلدَ ْي ِه أ‬
َ‫ير ْاْل َ َّولِين‬ ِ َ ‫ما هذا إِ ََّل أ‬
ُ ‫ساط‬ ‫َّللاِ َح ٌّق فَيَقُو ُل‬َّ َ‫َّللاَ َو ْيلَكَ ِآم ْن إِ َّن َو ْعد‬ ِ ‫يَ ْست َ ِغ‬
َّ ‫يثان‬
)17:‫(اْلحقاف‬

The above verse explains about pleading for help to God for the
rebelliousness of the son and his unwillingness to believe in the
resurrection, and not ad other ways that can be taken by both to awareness
the child except for help from the almighty for everything.24

b. The hadith that become the sources of Istigha>thah, they are :

‫ اللهم‬:‫ فقال‬،‫ أتت النبي صلى َّللا عليه وسلم بواكي‬:‫ عن جابر بن عبد َّللا أنه قال‬
‫ فأطبقت عليهم‬:‫ قال‬.‫اسقنا غيثا مغيثا مريئا مريعا نافعا غير ضار عاجَل غير آجل‬
)26‫وابن خزيمة‬ 25
‫ (أخرجه أبو داود‬.‫السماء‬
In this hadith shows that Nabi Muhammad ‫ ﷺ‬calling and gives named rain
as Mughi>th (helper), Na>fi' (giving the benefit) and Ghayr Dha>rrin (Not
cause harm). Because of rain save from trouble with the permit of Allah,
nor The Prophet ‫ ﷺ‬or guardian (wali) save from trouble and difficulties
with permission from the God. So it may be said )‫ (أغثني يا رسول هللا‬and the
like when doing tawas}s}ul, because the belief of a Muslim when he said
that a Prophet ‫ ﷺ‬and guardians only as cause and the creator of the

23
Wahbah bin Mus}tafa> az-Zuhayli>, Tafsi>r al Muni>r, vol. 20, p. 76.
24
Wahbah bin Mus}tafa> az-Zuhayli>, Tafsi>r al Muni>r, vol. 26, p. 76.
25
Abu> Da>wud sulayma>n as-Sijista>ni, Sunan Abu> Da>wud, Kita>b al-Istisqa>i, Ba>b
ra’ul yadai>ni fi al-istisqa>i, no. 1169, (Riya>d : Da>rus Sala>m, 1420 H/ 1999M), p. 174.
26
Ibn Khuza>ymah an-nai>ysabu>ri>, S}ahi>h Ibn Khuza>ymah, Tahqi>q Muhammad
Mus{tafa> al-a’z{ami>, Kita>b al-istisqa>i, Ba>b S{ifatu al-Du’a>i fi al-istisqa>i, no. 1416, (Beirut :
al-Maktabah al-Isla>mi>, 1390 H/ 1970 M), vol.2, p. 335.

16
 benefits and keep from disaster essentially is only God, not a Prophet ‫ ﷺ‬or
guardian27.
‫ لما كان يوم بدر نظر رسول َّللا إلى المشركين وهم‬:‫ عن عمر بن الخطاب قال‬
‫ فاستقبل نبي َّللا ﷺ القبلة ثم مد يديه‬.‫ألف وأصحابه ثَلثمائة وتسعة عشر رجَل‬
‫ اللهم إن تهلك‬،‫ اللهم آت ما وعدتني‬،‫فجعل يهتف بربه "اللهم أنجز لي ما وعدتني‬
‫هذه العصابة من أهل اْلسَلم َل تعبد في اْلرض" فما زال يهتف بربه مادا يديه‬
‫ حتى سقط رداؤه عن منكبيه فأتاه أبو بكر فأخذ رداءه فألقاه على‬،‫مستقبل القبلة‬
‫ فإنه سينجز لك ما‬،‫ كذاك مناشدتك ربك‬:‫ وقال يا نبي َّللا‬،‫منكبيه ثم التزمه من ورائه‬
َ‫َجاب لَ ُك ْم أَنِي ُم ِمدُّ ُك ْم بِأ َ ْلفٍ مِن‬
َ ‫ ِإ ْذ ت َ ْست َ ِغيثُونَ َربَّ ُك ْم فَا ْست‬:‫ فأنزل َّللا عز وجل‬،‫وعدك‬
28
‫ الحديث (أخرجه مسلم‬... ‫) فأمده َّللا بالمَلئكة‬9:‫ْال َمَلئِ َك ِة ُم ْر ِدفِينَ (اْلنفال‬
.) 29‫والترمذي‬
Hadith narrated by Umar bin Khattab is about when Prophet Muhammad
saw the number of as many as a thousand, while the Islamic forces three
hundred nineteen, he immediately facing the Qiblah, raising both his hand
to pray: “O Allah make it happen for us what you promised, O Allah give
us what you promised, O Allah if a bunch of Muslims to perish, then there
is no worship thee upon the earth.” Rasulullah saw continued prays and he
spread both her hand facing the Qiblah until his shawl fall, then came Abu
Bakr took the shawl of the Prophet and put on his shoulder and keep it
from behind and said: O Prophet of Allah, prayers you to your Lord was
enough, for He will certainly grante about what He promised you.

27
Muhammad bin Ahmad al-‘Ayni>, Sharah Sunan Abu> Da>wud, Tahqi>q : Abu> al-
Mundhir Kha>lid bin Ibra>him al-Mis}ry, (Riyad : Maktabah Ra>shid, 1420 H/ 19999 M), vol. 5, p.
15.
28
Muslim bin Hajjaj, Shahi>h al-Muslim, Kita>b as-s}ola>t, Ba>b ma> yaqu>lu idha> fi al-
ruku>I wa al-suju>di, no. 4588, (Riya>d : Da>rus Sala>m, 1420 H/ 1999M), p.781.
29
Abu> I<sya> At-Tirmidhi>, Sunan at-Tirmidhi>, Kita>b al-Da’awa>t, Ba>b Ma> Ja> a fi
al-dua> idha> awa> ila> fira>shihi, no. 3374, (Riya>d : Da>rus Sala>m, 1420 H/ 1999M), p. 694.

17
 The summary of this hadith about Prophet Nabi ‫ ﷺ‬raise and spread both
his hand, and Nabi ‫ ﷺ‬asking help to God.30

4. The Kinds of Istigha>thah

Istigha>thah divided into three kinds:
1. Istigha>thah ordered
That istigha>thah to Allah SWT. No one can omit absolute hardship except
Allah, and all the help that comes to man is from His side.31

In Surah al-Anfal : 9
)9:‫َجاب لَ ُك ْم أَنِي ُم ِمدُّ ُك ْم بِأ َ ْلفٍ ِمنَ ْال َمَلئِ َك ِة ُم ْر ِدفِين(اْلنفال‬
َ ‫إِ ْذ ت َ ْست َ ِغيثُونَ َربَّ ُك ْم فَا ْست‬

2. Istigha>thah allowed

a. Istigha>thah with tawas}s}ul though the Prophet or guardian who are

still alive already died and without in front of them.

َ ،‫ع ْن أ َ ِبي َج ْعفَ ٍر‬

‫ع ْن‬ َ ،ُ‫ش ْع َبة‬
ُ ‫ َحدَّثَنَا‬،‫ع َم َر‬ ُ ‫عثْ َم‬
ُ ‫ان ب ُْن‬ ُ ‫ َحدَّثَنَا‬، َ‫غي ََْلن‬
َ ‫َحدَّثَنَا َمحْ ُمودُ ب ُْن‬
‫ص ِر أَت َى‬َ ‫ير ْال َب‬ َ ‫ أ َ َّن َر ُج ًَل‬، ٍ‫عثْ َمانَ ب ِْن ُحنَ ْيف‬
َ ‫ض ِر‬ َ ،ٍ‫ارة َ ب ِْن ُخزَ ْي َمةَ ب ِْن ثَا ِبت‬
ُ ‫ع ْن‬ َ ‫ع َم‬ ُ
َ َ‫ع ْوتُ َوإِ ْن ِشئْت‬
‫صبَ ْرتَ فَ ُه َو‬ َ َ‫ " إِ ْن ِشئْتَ د‬:َ‫ قَال‬،‫َّللاَ أ َ ْن يُعَافِيَنِي‬
َّ ‫ع‬ ُ ‫ ا ْد‬:َ‫ي ﷺ فَقَال‬ َّ ِ‫النَّب‬
:‫اء‬
ِ ‫ع‬ َ ُّ‫ع َو بِ َهذَا الد‬ ُ ‫ضأ َ فَيُحْ ِسنَ ُو‬
ُ ‫ضو َءهُ َويَ ْد‬ َّ ‫ فَأ َ َم َرهُ أ َ ْن يَت ََو‬:َ‫ قَال‬،ْ‫عه‬
ُ ‫ فَا ْد‬:َ‫ قَال‬،" َ‫َخي ٌْر لَك‬
‫ إِنِي ت ََو َّج ْهتُ بِكَ إِلَى‬،‫ ُم َح َّم ٍد نَبِي ِ ال َّرحْ َم ِة‬، َ‫" اللَّ ُه َّم إِنِي أَسْأَلُكَ َوأَت ََو َّجهُ إِلَيْكَ بِنَبِيِك‬
َّ ِ‫ اللَّ ُه َّم فَش َِف ْعهُ ف‬،‫ي‬
." ‫ي‬ َ ‫َربِي فِي َحا َجتِي َه ِذ ِه ِلت ُ ْق‬
َ ‫ضى ِل‬
This thing that can be done by people in general. Istigha>thah this kind
is allowed, as is allowed to ask for help to them in that things. Ibn
Taymiyah in part of his book to allow tawass}}ul to Prophet Muhammad

30
Abu> Zakariya> an-Nawawi, Shahi>h al-Muslim bin Sharah Ima>m an-Nawawi>,
Kita>b al-Jiha>d wa al-Si>r, Ba>b al-Imda>d bi al-mala>ikat fi ghazwati badr, (al-Qa>hirah : Da>r al-
Ghad al-Jadi>d, 1429 H/ 2008 M), vol. 12, p.76.
31
Ibn Taymiyah, al-Istiga>thah fi> al-Rad ‘ala> al Bakri>, (Riyad : Maktabah Da>r al-
Manhaj, 1426 H), p. 41.

18
 without distinguishing he is alive or already dead as a mediator, he said
tawas}s}ul allowed to Prophet Muhammad in prayer. The above hadith
describes the person who asked for prayers to the prophet when he still
alive and legally allowed. As a blind man who asked prayed for healing
to God through the intermediary of the Prophet. The above hadith
describes that Nabi ‫ ﷺ‬teachs a man to pray with doing tawas}s{ul
through his self still alive, so that eased my needs, then give me a hel32
according to this hadith is allowed doing istigha>thah with tawas}s}ul
through the prophets and guardians still alive or already died. 33

b. Istigha>thah with tawas}s{ul though the Prophet or guardian who has

died.

‫ فخدرت‬-‫رضي هللا عنهما‬- ‫ كنا عند عبد هللا بن عمر‬:‫عن الهيثم بن حنش قال‬
‫ فكأنما نشط من‬،ً‫ فذكر محمدا‬،‫ اذكر أحب الناس إليك‬:‫ فقال له رجل‬،‫رجله‬
.34‫عقال‬

The above hadith describes the man suddenly his legs paralyzed, then he
mentions beloved someone that is Nabi ‫ ﷺ‬as a mediator when he prays.
What did Abdullah bin Umar is istigha>thah with the Prophet ‫ ﷺ‬with
the words “Ya Muhammad”. In Islam it is allowed, Ibn Taymiyah
considers it a good, encourage it, and included in his book.35

c. Istigha>thah or tawass}ul though people of pious who are still alive or

already died.

32
Ibn Taymiyyah, al-Kalam al-Tayyib, (Beirut : Da>r al-Kutub al-‘Alamiyah, 1997 M), p.
123.
33
KH. Musthofa Agil Muhyiddin Fattah, Pratical Guidance of Istigha>thah, (Jakarta :
LDNU, 2007), p. 31-32.
34
Ma>lik bin Anas al-As}habi>, Sharah al-Muwat}t}a, Ba>b Amr al-Hamil wa al-Mari>d
wa alladhi> yahd}uru al kita>l, vol. 4, p. 144
35
Ibn Taymiyyah, al-Kalam al-Tayyib, (Beirut : Da>r al-Kutub al-‘Alamiyah, 1997 M), p.
123.

19
 ‫ض ُل ب ُْن ْال ُم َوفَّ ِ‬
‫ق أَبُو‬ ‫ي‪َ ،‬حدَّث َنَا ْالفَ ْ‬
‫ِيم الت ُّ ْست َِر ُّ‬ ‫َحدَّثَنَا ُم َح َّمدُ ب ُْن َ‬
‫س ِعي ِد ب ِْن يَ ِزيدَ ب ِْن ِإب َْراه َ‬
‫س ِعي ٍد ْال ُخ ْد ِريِ‪ ،‬قَالَ‪َ ،‬قالَ‬ ‫ع ْن أ َ ِبي َ‬ ‫ع ِطيَّةَ‪َ ،‬‬ ‫ع ْن َ‬‫ق‪َ ،‬‬ ‫ض ْي ُل ب ُْن َم ْر ُزو ٍ‬‫ْال َج ْهم َحدَّثَنَا فُ َ‬
‫ق‬ ‫ص ََلةِ فَقَا َل‪ :‬اللَّ ُه َّم ِإنِي أَسْأَلُكَ بِ َح ِ‬ ‫َّللاِ ﷺ‪َ " :‬م ْن خ ََر َج ِم ْن بَ ْيتِ ِه ِإلَى ال َّ‬ ‫سو ُل َّ‬ ‫َر ُ‬
‫ط ًرا َو ََل ِريَا ًء‬‫َاي َهذَا‪ ،‬فَإ ِنِي لَ ْم أ َ ْخ ُرجْ أ َش ًَرا َو ََل بَ َ‬
‫ق َم ْمش َ‬ ‫علَيْكَ ‪َ ،‬وأَسْأَلُكَ ِب َح ِ‬
‫سائِلِينَ َ‬‫ال َّ‬
‫ضاتِكَ ‪َ ،‬فأَسْأَلُكَ أ َ ْن ت ُ ِعيذَنِي مِنَ‬ ‫س ْخ ِطكَ ‪َ ،‬وا ْبتِغَا َء َم ْر َ‬ ‫س ْم َعةً‪َ ،‬وخ ََرجْ تُ اتِقَا َء ُ‬ ‫َو ََل ُ‬
‫علَ ْي ِه بِ َوجْ ِه ِه‪،‬‬ ‫ب ِإ ََّل أ َ ْنتَ ‪ ،‬أ َ ْق َب َل َّ‬
‫َّللاُ َ‬ ‫ار‪َ ،‬وأ َ ْن ت َ ْغ ِف َر ِلي ذُنُو ِبي‪ِ ،‬إنَّهُ ََل يَ ْغ ِف ُر الذُّنُو َ‬ ‫النَّ ِ‬
‫س ْبعُونَ أ َ ْل ِ‬
‫ف َم َلكٍ "‬ ‫َوا ْست َ ْغفَ َر لَهُ َ‬

‫‪This hadith indicates the permissibility of doing istigha>thah with‬‬

‫‪tawas}s}ul through the pious people, whether alive or dead. Because the‬‬
‫‪word "as-sa>ili>n" is common, including those who are still alive or‬‬
‫‪already dead. In this hadith also prophets teach to combine tawas}s}ul‬‬
‫‪by adh-dhawa>t al-fadhi>lah (a prophet or guardian and the pious‬‬
‫‪people) is on the word "as-sa>ili>n" and tawas}s}ul with the pious‬‬
‫‪ don’t‬ﷺ ‪people is on the word "wa bihaqqi mamsha>ya ha>dha". Nabi‬‬
‫‪distinguish both of them, the two types of this tawas}s}ul are‬‬
‫‪permissible.36‬‬

‫‪d. Istigha>thah with tawass}ul though people of pious who are still‬‬
‫‪alive or already died.‬‬

‫اب ب ُْن ْال َحا ِر ِ‬

‫ث‪ ،‬قَا َل‪ :‬نا َحاتِ ُم ب ُْن إِ ْس َما ِعيلَ‪،‬‬ ‫سى ب ُْن إِ ْس َحاقَ ‪ ،‬قَالَ‪ :‬نا ِم ْن َج ُ‬‫َحدَّثَنَا ُمو َ‬
‫ي َّ‬
‫َّللاُ‬ ‫ض َ‬ ‫َّاس َر ِ‬ ‫عب ٍ‬ ‫ع ْن ُم َجا ِهدٍ‪َ ،‬‬
‫ع ِن اب ِْن َ‬ ‫صا ِلحٍ‪َ ،‬‬‫ان ب ِْن َ‬ ‫ع ْن أَبَ ِ‬ ‫ع ْن أ ُ َ‬
‫سا َمةَ ب ِْن زَ ْيدٍ‪َ ،‬‬ ‫َ‬
‫ض ِس َوى ْال َحفَ َ‬
‫ظ ِة‪ ،‬يَ ْكتُبُونَ َما‬ ‫َّللاِ ﷺ قَالَ‪ :‬إِ َّن ِ َّّلِلِ َمَلئِ َكةً فِي اْل َ ْر ِ‬
‫سو َل َّ‬ ‫ع ْن ُه َما‪ ،‬أ َ َّن َر ُ‬ ‫َ‬
‫ض فََلةٍ فَ ْليُنَادِ‪ :‬أ َ ِعينُوا ِعبَاد َ‬
‫ع ْر َجةٌ بِأ َ ْر ٍ‬
‫اب أ َ َحدَ ُك ْم َ‬
‫ص َ‬ ‫ش َج ِر‪ ،‬فَإِذَا أ َ َ‬
‫ق ال َّ‬‫ط ِم ْن َو َر ِ‬ ‫سقَ َ‬ ‫َ‬
‫ع ِن النَّبِي ِ ﷺ بِ َهذَا اللَّ ْف ِظ ِإَل ِم ْن َهذَا ْال َوجْ ِه بِ َهذَا‬
‫َّللاِ َو َهذَا ْال َكَل ُم َل نَ ْعلَ ُمهُ ي ُْر َوى َ‬
‫َّ‬
‫اْل ْسنَا ِد‬
‫ِ‬

‫‪36‬‬
‫‪KH. Musthofa Agil Muhyiddin Fattah, Pratical Guidance of Istigha>thah, p. 40-41.‬‬

‫‪20‬‬
 This hadith indicates the permissibility doing isti'a>nah and
istigha>thah with besides Allah, that are the people of pious though not
in front of them with the redaction of nida’ (call).

e. Istigha>thah with tawass}ul though lafaz isti’a>dhah.

َ ‫سو ِل ِه أ َ ْن أ َ ُكونَ َك َوافِ ِد‬

‫عا ٍد‬ ُ َ‫أ‬
َّ ِ‫عوذُ ب‬
ُ ‫اّلِلِ َو َر‬

In this hadith al-Harith seek refuge (istia>dhah) to Allah because Allah

will give protection intrinsically, while he asked.37

5. Various Redaction of Istigha>thah

Istigha>thah and tawas}s}ul have various forms and redactions as
below:
1. Using the jar letter "ba" as tawas}s}ul as taught by the Prophet ‫ ﷺ‬to the
blind man:
‫أللهم إنى أسألك وأتوجه إليك بنبينا محمد نبي الرحمة‬
Also as tawas}s}ul who generally read the Ummah of Islam:
‫ واغفرلنا ما مضى يا واسع الكرم‬# ‫يا رب بالمصطفى بلغ مقاصدنا‬
Also tawas}s}ul in s}alawat badar:

‫ وبالهادى رسول هللا‬# ‫توسلنا ببسم هللا‬

‫وكل مجاهد لل بأهل البدر يا ألل‬

Also in s}alawat nariyyah:

‫ وتنفرج به الكرب‬,‫ وسلم سَلما تاما على سيدنا محمد الذي تنحل به العقد‬,‫أللهم صل صَلة كاملة‬

2. By using the "ba" spliced with lafaz} haqq or Jaah, kara>mah, bara>kah
etc. Such as in the prayers that are encouraged to read the when went to the
mosque.

37
KH. Musthofa Agil Muhyiddin Fattah, Pratical Guidance of Istigha>thah, p. 42-43.

21
 ..."‫"اللهم إنى أسألك بحق السائلين عليك وبحق ممشاي هذا‬

3. Using nida (call) as taught by the Prophet to the blind man

‫إنى أسألك وأتوجه بك إلى ربى فى حاجتي لتقضى لى‬

4. By visiting the cemetery and say redaction of nida> as did friend Bilal ibn
al-Harith al Muzani at the dry season in the period of Umar ibn al-Khattab
and validated as narrated by al-Hafiz al Bayhaqi, ibn kathir, al-Hafiz ibn
Hajar and others. Bilal ibn al hariths al Muzani went to Prophet's cemetery
and said:
‫يا رسول هللا استسق ْلمتك فإنهم قد هلكوا‬
The best prayer is wird of the Prophet Muhammad ‫ﷺ‬, both in the Quran and
hadith. However it can use the other redaction. In a a request made
istigha>thah generally different from the usual prayers. Almost it did not be
found redaction who asking the world's wealth in the practice of lafaz-lafaz
istigha>thah. As for in practice is often called a prayer, the prayer ever read
the other redaction also. Even if someone prays badness is very possible. But
in istigha>thah, anything is asked for the destroy of the enemy also,
especially in Indonesia often use the same redaction as did the researcher. It
indicates that the material is very typical istigha>thah. Prophet ‫ ﷺ‬is believed
to come from the strong, although the wording is not always same as come
from the Prophet.

6. The Differences of Istigha>thah and Du’a>

Sheikh al-Isla>m said : the difference between istigha>tahh and
du’a> is: istigha>thah in asking to save from a disaster, and du’a> is the
more common meaning, so it includes a request from a disaster or for any
other kind. Du’a> is a pattern of 'athaf in the sentence ” ‫ ” أو يدعو‬of the word
in a sentence istigha>thah “ ‫ ” أن يستغيث‬is a pattern of 'athaf the general
meaning and special meaning. So, between the two there is a general and

22
 specific meaning absolutely, but the word Du’a> is more common, meaning
that every istigha>thah is du’a> and not every du’a> is istigha>thah.38
Ibn Taymiyyah said: "The difference between “mustaghi>th” and
“adda>'I”. People are asking for help called “mustaghi>th” and who pray
and those who ask for help called “adda>'I”.39

7. The deviation About Istigha>thah

If there are people who ask: What is asking for something that can not
afford to do unless God is an act of Shirk
Sayyid Muhammad bin Alwi al-Maliki replied : that’s mistake of view
to the provisions of scholars in last times until now. Because the humans only
ask the prophets and the people of pious to be a reason of cause is granted
what they ask Him. As the way God created needs because of syafa>’at, du’a
and tawajjuh the prophets and the pious of people as happened to the blind
man and the other, they asking and doing tawas}s}ul though mention name of
the Prophet to God.
The Prophet granted their asking, peace them and fulfill their desire by
permission of Allah and he never told one of them : "you have been shirik."
Thus all the things that there are out of the ordinary asked to him as to cure
chronic diseases without drugs, raining down from the sky when it is needed
although there are no clouds, changing the substance of the thing, pouring
water from fingers, increase the food and etc. Generally all requests are
beyond the capacity of human beings and the Prophet remained granted this
request and does not tell them: "you have been considered as an ally with
God, renew your religion because you ask me for something that is not able to
do except God."

38
‘Abdu al-Rahman Hasan, Fathu al-Maji>d Sharah Kita>b al-Tawhi>d, (al-Qa>hirah :
Mut}i>’atu al-Mada>ni>), p. 223.
39
Ahmad bin Taymiyyah, Majmu>’ al-Fatawa>, tahqi>q : Anwar al Ba>z, (Da>r al-Wafa>,
1426 H/ 2005 M), vol.1, p. 111.

23
 The Quran tells the Great Prophet Sulaiman AS addressed to Jin and
man is being his majlis members:

)38 :‫قَا َل يَا أَيُّ َها ْال َم ََل ُ أَيُّ ُك ْم يَأ ْ ِتي ِني ِبعَ ْر ِش َها َق ْب َل أ َ ْن يَأْتُو ِني ُم ْس ِل ِمينَ (النمل‬

“He said, 'O Council, which one of you will bring me her throne, before they
come to me in surrender?.”
He asked them to bring in a large throne from Yemen to its seat in the
Sham through the way out of the ordinary for this to be a guide for Bilqis and
booster to believe. When ‘Ifri>t from the group of jin says:

ٌ ‫ي أ َ ِم‬
)39 :‫ين (ألنمل‬ ٌّ ‫علَ ْي ِه لَقَ ِو‬ َ ُ‫قَا َل ِع ْف ِريتٌ ِمنَ ْال ِج ِن أَنَا آتِيكَ ِب ِه قَ ْب َل أ َ ْن تَق‬
َ ‫وم ِم ْن َمقَامِكَ ۖ َو ِإنِي‬

“An effect of the jinns said, 'I will bring it to thee, before you rise from the
place; I have the strength for it.”
Prophet Solomon said, "I want a faster than that" and then someone
man who has knowledge of the book which is one of the most honest and
members of the Majlis, he said:

َ َ‫أَنَا آتِيكَ بِ ِه قَ ْب َل أَن يَ ْرتَدَّ ِإ َليْك‬

)40:‫ط ْرفُكَ (ألنمل‬

"I will bring it to you before your glance returns to you."

That's what I expected, "said the Prophet Solomon. Then the man was
praying and suddenly the throne was already in front of him. Bring throne in
this way is one of the things that can not be done except by Allah and not
within the limits of man and jin generally.

Prophet Sulaiman makes this request to members majlisnya and a very

honest man, said to him that I would do it. Is the infidel because of Sulayman
making the request and whether the man has been considered as an ally God
with the answer? It is obviously impossible. Because in both those words
according to way majaz 'aqli. And it allowed even become popular.

24
 People who say: O Prophet of Allah! Cure my illness or pay my debt,
the purpose is to grant me (syafa>’at) in the cure, pray for me so that my debt
paid off and asking help to God about my condition. Humans are not asking
him except God gives the ability to do it, from du’a and (syafa>’at) are given
by Him.

8. Hikmah of Istigha>thah
According to the mind of people Nahd}atul Ulama (NU) in its book40
see the people of Indonesia now is already on the ruin. The nation's problems
appeared alternately never stop. In our opinion, the cause is human activity in
Indonesia. We do not fault nature or consider all the problems that come to
our nation because of the natural factors which no connection with humans.
Because the uncontrolled nature will not occur unless the human activity.
Allah says in this case, ar-Ru>m paragraph 41:
َ‫ع ِملُوا لَ َعلَّ ُه ْم َي ْر ِجعُون‬
َ ‫ض الَّذِي‬ ِ َّ‫ت أ َ ْيدِي الن‬
َ ‫اس ِليُذِيقَ ُه ْم َب ْع‬ َ ‫سادُ فِي ْال َب ِر َو ْال َبحْ ِر ِب َما َك‬
ْ ‫س َب‬ َ َ‫ظ َه َر ْالف‬
َ
Corruption appeared throughout the land and sea by [reason of] what the
hands of people have earned so He may let them taste part of [the cause of]
what they have done that perhaps they will return [to righteousness].

The essence of prayer is asking the grace of god. And this is the point in
istigha>thah, prayer and doing together, remember the problems that seem
greater than our power we sustain and finish. Asking the god is the only one
way out. Only with his help will find a way out. But we must remember that
help of God only would present through effort and struggle. That's why we
have to fight harder as a cause of our prayer for the grace of God.

The conclution

40
KH. Musthofa Agil Muhyiddin Fattah, Pratical Guidance of Istigha>thah, (Jakarta :
LDNU, 2007), p. 65-68.

25
 Based on this research indicates that redaction istigha>thah can be used as a
research object of Takhri>j. It can use the method that has been described by
the Method of Maudu>i as in the first chapter before.

Chapter III

TAKHRIJ HADITH ON SOME PHRASES OF FORGIVENESS IN THE

ISTIGHA<THAH REDACTIONS

This chapter focused on takhrij hadith on some phrases of forgiveness in the

istigha>thah sentences that are always read after shubuh prayer on Friday in
Darusunnah International Institute for Hadith Sciences’ dormitory as taught by KH.
Ali Mustafa Ya’qub (2016 M). As being explained before in the research method, this
chapter consists of takhrij words of istighfa>r in the istigha>thah sentences. As
below :

، ُ‫ط ْعت‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬

َ ‫علَى‬ َ ‫ َوأَنَا‬، َ ‫ َخلَ ْقت َ ِني َوأَنَا‬، َ‫ ا>>للَّ ُه َّم أ َ ْنتَ َر ِبي َلَ ِإلَهَ ِإَلَّ أ َ ْنت‬
َ‫ع ْبدُك‬
‫ فَإِنَّهُ َلَ يَ ْغ ِف ُر‬، ‫ َوأَبُو ُء ِبذَ ْن ِبي فَا ْغ ِف ْر ِلي‬، َ َ‫ أَبُو ُء ِبنِ ْع َمتِك‬، ُ‫صنَ ْعت‬
َّ َ‫عل‬
‫ي‬ َ ‫عوذُ ِبكَ ِم ْن ش َِر َما‬ ُ َ‫أ‬
. َ‫وب إَِلَّ أ َ ْنت‬َ ُ‫الذُّن‬
Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>> wa ana ‘abduka wa ana
ala> ahdika wa wa’dika mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u
laka bini’matika alayya wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru az-
zunu>ba illa> anta.
َ ‫ي ْالقَي‬
ُ ُ ‫ُّوم َوأَت‬
‫وب ِإلَ ْي ِه‬ َّ ‫يم الَّذِي ََل ِإلَهَ ِإ ََّل ُه َو ْال َح‬
َ ‫َّللاَ ْال َع ِظ‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬/ َ‫َّللا‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬
Astaghfirullah / astaghfirullah al-Adzi>m alladhi> la> ila>ha illa> huwa al-Hayyu
al-Qayyu>m wa atu>bu ilai>yhi.

َ‫سنَا َو ِإ ْن لَ ْم ت َ ْغ ِف ْر لَنَا َوت َْر َح ْمنَا لَنَ ُكون ََّن ِمنَ ْالخَا ِس ِرين‬
َ ُ‫ظلَ ْمنَا أ َ ْنف‬
َ ‫ َربَّنَا‬
Rabbana> z{alamna> anfusana> wa inlam taghfirlana> wa tarhamna>
lanaku>nanna mina al-kha>siri>>n.
َّ َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬
َ‫الظا ِل ِمين‬ ُ َ‫ ََل ِإلَهَ ِإ ََّل أ َ ْنت‬
La> ila>ha illa> anta subha>naka inni> kuntu mina az-dza>limi>n.

ُ ‫ َوبِ ْالقَ ْه ِر يَا قَه‬# ً‫ع ْفوا ً َوت َْوبَة‬

‫ار ُخ ْذ َمن ت َ َحي ََل‬ َ ‫سأ َ ْلتُكَ يَا‬
ُ َّ‫غف‬
َ ‫ار‬ َ 

26
Saaluka ya> gaffa>r ‘afwan wa tawbatan # wa bil qahri ya> qahha>r khudh man
tahayyala>.

A. The Word “Sayyid al-Istighfa>r”

The lafaz} is :

َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬

ُ‫ط ْعت‬ َ ‫ع َلى‬ َ ‫ع ْبدُكَ َوأَنَا‬ َ ‫اللَّ ُه َّم أ َ ْنتَ َر ِبي َلَ ِإلَهَ ِإَلَّ أ َ ْنتَ َخلَ ْقتَنِي َوأَنَا‬
َ ُ‫صنَ ْعتُ أَبُو ُء بِ ِن ْع َمتِكَ َوأَبُو ُء ِبذَ ْنبِي فَا ْغ ِف ْر ِلي فَإِنَّهُ َلَ َي ْغ ِف ُر الذُّن‬
‫وب‬ َ ‫عوذُ ِبكَ ِم ْن ش َِر َما‬ ُ َ‫أ‬
َ‫ِإَلَّ أ َ ْنت‬

1. Study of H}adith Transmission Trakhrij

This lafaz} narrated by three companions, they are Abu> Buraydah,

Ja>bir, and Shadda>d bin Aus.

a. H{adith Abi> Buraydah

Abi> Buraydah has a line of transmission that is Ibn Buraydah.

Ibn Buraydah has two lines of transmission from al-Wali>d and al-
Mundhir bin Tha’labah and Al-Mundhir bin Tha’labah.

a. Al-Wali>d has some lines of transmission from Ibra>hi>m bin

‘Uyainah, I<sa bin Muhammad, Zuhayr and I<sya bin yu>nus. As
below :

The First :

‫ع ْن‬ َ ، َ‫ َحدَّثَنَا ْال َو ِليدُ ب ُْن ث َ ْعلَبَة‬، َ‫عيَ ْينَة‬

َ ‫ع ْن‬
َ ، َ ‫ع ْب ِد هللاِ ب ِْن ب َُر ْيدَة‬ ُ ‫َحدَّثَنَا إِب َْراهِي ُم ب ُْن‬
َ‫ اللَّ ُه َّم أ َ ْنتَ َربِي َلَ إِلَهَ إَِلَّ أ َ ْنت‬: ‫سلَّ َم‬ َ ‫صلَّى هللا‬
َ ‫عل ْي ِه و‬ ُ ‫ قَا َل َر‬: ‫أَبِي ِه قَا َل‬
َ ِ‫سو ُل هللا‬
‫عوذُ بِكَ ِم ْن‬ ُ َ ‫ أ‬، ُ‫ط ْعت‬
َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬ َ ‫علَى‬َ ‫ َوأَنَا‬، َ‫ع ْبدُك‬
َ ‫ َخلَ ْقتَنِي َوأَنَا‬،

27
 َ ُ‫ فَإِنَّهُ َلَ يَ ْغ ِف ُر الذُّن‬، ‫ َوأَبُو ُء بِذَ ْنبِي فَا ْغ ِف ْر ِلي‬، َ‫ أَبُو ُء بِنِ ْع َمتِك‬، ُ‫صنَ ْعت‬
‫وب‬ َ ‫ش َِر َما‬
)41‫ (أخرجه ابن ماجة‬. َ‫ِإَلَّ أ َ ْنت‬

Ibra>hi>m bin ‘Uyainah transmitted us, al-Wali>d bin Tsa’labah

transmitted us, from ‘Abdillah bin \Buraydah, from his father said :
Rasulullah ‫ﷺ‬. Said : Allahumma anta rabbi> la> ila>ha illa> anta
khalaqtani>> wa ana ‘abduka wa ana ala> ahdka wa wa’dika
mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u laka
bini’matika wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru
az-zunu>ba illa> anta (Oh Allah, You are my Lord, there is no god
to be worshiped correctly except You. You who created me and I
are your servant. I will fulfill your covenant and your promise
according to my ability. I seek refuge in You from the evil that I
did, I acknowledge your favor to me and I acknowledged my sin to
you, so forgive me. For no one can forgive sins except you).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Ibra>hi>m bin

‘Uyainah is uninterrupted (muttas{il), as the researcher provided
with al-Maktabah as-Sha>milah. The researcher also checked it out
the taqrib al-Tahdhib and Tahdhib al-Tahdhib. And the narrators are
trustworthy. The judgement of this hadi>th is s}ahi>h al-isna>d
and it can be hujjah.

The second :

‫حدثنا عيسى عن الوليد بن ثعلبة عن عبد هللا بن بريدة عن أبيه عن النبي‬

‫ من قال اللهم أنت ربي َل إله إَل أنت خلقتنى وأنا‬: ‫صلى هللا عليه و سلم قال‬
‫عبدك وأنا على عهدك ووعدك ما استطعت أعوذ بك من شر ما صنعت أبوء‬

41
Ibn Majah al-Qazuwayni>, Sunan Ibn Majah, Kita>b al-Dua’, Ba>b Ma Yad’u> bihi al-
rajul idha> as}baha wa idha> amsa\, no. 3872, (Riya>d : Da>rus Sala>m, 1420 H/ 1999M), p. 554.

28
 ‫بنعمتك وأبوء بذنبي فاغفر لي فإنه َل يغفر الذنوب إَل أنت فمات من يومه أو‬
)43‫ و ابن حبان‬42‫ (أخرجه النسائ‬.‫ليلته دخل الجنة‬

‘Isa> transmitted us, al-Wali>d bin Tsa’labah transmitted us, from

‘Abdillah bin Buraydah, from his father said : Rasulullah ‫ﷺ‬. Said :
who said Allahumma anta rabbi> la> ila>ha illa> anta
khalaqtani>> wa ana ‘abduka wa ana ala> ahdka wa wa’dika
mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u laka
bini’matika wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru
az-zunu>ba illa> anta (Oh Allah, You are my Lord, there is no god
to be worshiped correctly except You. You who created me and I
are your servant. I will fulfill your covenant and your promise
according to my ability. I seek refuge in You from the evil that I
did, I acknowledge your favor to me and I acknowledged my sin to
you, so forgive me. For no one can forgive sins except you. And
then he died in the morning and the night, so he will enter the
paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of ‘Isa> is

uninterrupted as the researcher provided with al-Maktabah as-
Sha>milah. The researcher also checked it out in the Taqri>b al-
Tahdhi>b and Tahdhi>b al-Tahdhi>b>. Then the narrators are
trustworthy and the judgement of this hadith is s}ahi>h al-isna>d.
It can be used hujjah.

42
Abu> Abdu al-Rahman al-Nasa>i, As-Sunan al-Kubra >, Kita>b al-Tafsi>r, Ba>b
qawluhu ta’a>la: (innahu> sami>’un qari>b) , no. 11539, (Qa>hirah : Da>r at-Ta’si>l, 1433 H/ 2012
M), vol. 11, p. 286.
43
Muhammad bin Hibba>n, S{ahih Ibn Hibba>n, Kita>b al-Raqa>iq, Ba>b Z{ikru al-Shayi
alladhi idha qa>lahu al-Insa>n dakhala al-Jannah biqawlihi dhalika laylan ka>na aw naha>ran, no.
1035, (Beirut : Muassasatu al-Risa>lah, 1993 M/ 1414 H), vol. 3, p. 208.

29
 The third :

‫عن زهير وهو بن معاوية حدثنا الوليد بن ثعلبة عن بن بريدة عن أبيه قال‬
‫ من قال حين يصبح وحين يمسي فمات‬: ‫قال رسول هللا صلى هللا عليه و سلم‬
‫من يومه أو ليلته دخل الجنة من قال اللهم أنت ربي َل إله إَل أنت خلقتني وأنا‬
‫عبدك وأنا على عهدك ووعدك ما استطعت أعوذ بك من شر ما صنعت أبوء‬
‫ (أخرجه‬. ‫بنعمتك وأبوء بذنبي فاغفر لي إنه َل يغفر الذنوب إَل أنت‬
)48‫ و الطبراني‬47‫ و ابو داود‬46‫ و البزار‬45‫ و أحمد‬44‫النسائ‬

From Zuhayr is Ibn Mua>wiyah, al-Wali>d bin Tsa’labah

transmitted us, from Ibn Buraydah, from his father said : Rasulullah
‫ﷺ‬. Said : who said at the morning and the evening and then he died
in the morning and the night, he will enter the paradise, who said
Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>> wa
ana ‘abduka wa ana ala> ahdka wa wa’dika mastat}a’t}u
a’u>dhubika min sharri ma> s}ana’tu abu> u laka bini’matika wa
abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru az-zunu>ba
illa> anta (Oh Allah You are my Lord, there is no god to be
worshiped correctly except You. You who created me and I are
your servant. I will fulfill your covenant and your promise
according to my ability. I seek refuge in You from the evil that I
did, I acknowledge your favor to me and I acknowledged my sin to
you, so forgive me. For no one can forgive sins except you).

The Judgement of H{adi>th

44
Abu> Abdu ar-Rahman an-Nasa>i, As-Sunan al-Kubra >, Kita>b al-Zi>nah, Ba>b
thawa>bu man qa>la za>lika ‘ashara marra>tin ala> al-tharil maghrib, no. 10227, vol. 10, p. 243.
45
Ahmad bin Hanbal, al-Musnad, Musnad Buraydah al-Aslami, no. 22401, (al-Qa>hirah :
Da>rul H{adi>th, 1990 M/1416 H), p. 08.
46
Abu> Bakr al-Bazza>r, Musnad al-Bazza>r, Musnad Buraydah al-Aslami, no. 4466, (al-
Madi>nah : Maktabah al-Ulu>m wal Hukum, 2003 M), p. 127.
47
Abu> Da>wud sulayma>n as-Sijista>ni>, Sunan Abu> Da>wud, Kita>b ad-Du’a, Ba>b
ma> yaqu>lu idha> as}bah{a, no. 5070, p.712.
48
Abu> al-Qa>s}im al-Thabra>ni, Ad-Du’a>,, Ba>b al-Qawlu ‘inda al-As}ba>h wa al-
Masa>, no. 309, (Beirut : Da>rul Basha>ir al-Isla>miyah, 1407 H/ 1987 M), p. 935.

30
 The transmission of this h{adith from the line of Zuhayr is
uninterrupted, as the researcher provided with al-Maktabah as-
Sha>milah. The researcher also checked it out in the Taqri>b al-
Tahdhi>b and Tahdhi>b al-Tahdhi>b>. And then the narrators are
trustworthy. The judgement of this hadith is s}ahi>h al-Isna>d. It
can be used hujjah.

The fourth :

‫ع ْن‬ َ ‫ع ْن‬
َ ، َ ‫ع ْب ِد هللاِ ب ِْن ب َُر ْيدَة‬ َ ، َ‫ع ِن ْال َو ِلي ِد ب ِْن ث َ ْع َلبَة‬
َ ،‫س‬ َ ُ‫سى ب ُْن يُون‬َ ‫َحدَّثَنَا ِعي‬
َ‫ اللَّ ُه َّم أ َ ْنتَ َر ِبي َل‬: ‫ َم ْن قَا َل‬: ‫سلَّ َم‬
َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َ ِ‫سو ُل هللا‬ ُ ‫ قَالَ َر‬: ‫ قَا َل‬، ‫أ َ ِبي ِه‬
ُ َ ‫ أ‬، ُ‫ط ْعت‬
ُ‫عوذ‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬
َ ‫علَى‬ َ ‫ َو‬، َ‫ع ْبدُك‬ َ ‫ َخلَ ْقتَنِي َوأَنَا‬، َ‫ِإلَهَ ِإَلَّ أ َ ْنت‬
َ ُ‫ ِإنَّهُ َلَ َي ْغ ِف ُر الذُّن‬، ‫ فَا ْغ ِف ْر ِلي ذُنُوبِي‬، ‫ َوأَبُو ُء ِبذَ ْن ِبي‬، ُ‫صنَ ْعت‬
‫وب‬ َ ‫ِبكَ ِم ْن ُك ِل َما‬
: ‫) قال الحاكم‬49‫ (أخرجه الحاكم‬.َ‫ فَ َماتَ ِم ْن َي ْو ِم ِه َولَ ْيلَتِ ِه دَ َخ َل ْال َجنَّة‬، َ‫ِإَلَّ أ َ ْنت‬
50
.ُ‫ َو َل ْم يُخ َِر َجاه‬، ‫اْل ْسنَا ِد‬
ِ ‫ص ِحي ُح‬ َ

‘I<sya bin Yu>nus transmitted us, formal-Wali>d bin Tha’labah,

from ‘Abdillah bin Buraydah, from Abi>hi, said : Rasulullah ‫ ﷺ‬:
who said :Allahumma anta rabbi> la> ila>ha illa> anta
khalaqtani>> wa ana ‘abduka wa ana ala> ahdka wa wa’dika
mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u laka
bini’matika wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru
az-zunu>ba illa> anta (Oh Allah You are my Lord, there is no god
to be worshiped correctly except You. You who created me and I
are your servant. I will fulfill your covenant and your promise
according to my ability. I seek refuge in You from the evil that I
did, I acknowledge your favor to me and I acknowledged my sin to

49
Al-Ha>kim an-Naisabu>ri>, al-Mustadrak ala> as-S{ahi>hayn, Kita>B ad-Du’a> wa al-
Takbi>r wa at-Tahli>l wa at-Tasbi>h, no. 1920, (Beirut : Da>r al-Kutub al-‘alamiyyah, 1411 H/
1991M), vol. 1, p. 705.
50
Al-Ha>kim an-Naisabu>ri>, al-Mustadrak ala> as-S{ahi>hayn, Kita>B ad-Du’a> wa al-
Takbi>r wa at-Tahli>l wa at-Tasbi>h, no. 1920, vol. 1, p. 705.

31
 you, so forgive me. For no one can forgive sins except you. And
then he died in the morning and the night, so he will enter the
paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of ‘I<sya bin Yu>nus
is s{ahi>h. According to the opinion of al-Ha>kim (405M): the
transmission is s}ahi>h because follow the consensus of the
scholars on the whole validity of the hadith narrated in S{ahihayn
(S{ahi>h al-Bukha>ri> and S{ahi>h al-Muslim). The judgement of
this hadith is s}ahi>h al-isna>d, without doubt, and it can be
hujjah.

b. Al-Mundhir bin Tha’labah has a line of transmission from Ja’far al-

Ahmar.

‫سو ُل هللاِ صلى هللا عليه‬ ُ ‫ع ِن ْال ُم ْنذ ِِر ب ِْن ث َ ْعلَبَةَ َقا َل َر‬َ ، ‫َحدَّثَنَا َج ْعفَ ٌر اْلَحْ َم ُر‬
َ‫صبِ ُح أ َ ْو ِحينَ ي ُْمسِي اللَّ ُه َّم أ َ ْنتَ َر ِبي َلَ ِإ َلهَ ِإَل أ َ ْنت‬ ْ ُ‫ َم ْن قَا َل ِحينَ ي‬: ‫وسلم‬
‫عوذُ ِبكَ ِم ْن ش َِر َما‬ ُ َ ‫ط ْعتُ أ‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬ َ ‫علَى‬ َ ‫ع ْبدُكَ َوأَنَا‬
َ ‫َخلَ ْقتَنِي َوأَنَا‬
‫صنَ ْعتُ أَبُو ُء بِنِ ْع َمتِكَ َوأَبُو ُء َلكَ ِبذَ ْن ِبي فَا ْغ ِف ْر ِلي ذُنُوبِي َج ِميعًا ِإنَّهُ َلَ َي ْغ ِف ُر‬
َ
)51‫ (أخرجه الطبرانى‬.َ‫وب ِإَل أ َ ْنتَ فَ َماتَ ِم ْن َي ْو ِم ِه أ َ ْو لَ ْيلَ ِت ِه دَ َخ َل ْال َجنَّة‬
َ ُ‫الذُّن‬

Ja’far al-Ahmar transmitted us, from al-Mundhir bin Tha’labah :

Rasulullah ‫ﷺ‬. said : who said at the morning and the evening, who
said Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>>
wa ana ‘abduka wa ana ala> ahdka wa wa’dika mastat}a’t}u
a’u>dhubika min sharri ma> s}ana’tu abu> u laka bini’matika wa
abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru az-zunu>ba
illa> anta (Oh Allah You are my Lord, there is no god to be

51
Abu> al-Qa>s}im at-Thabra>ni, Al- Du’a> , Ba>b al-Qawlu ‘inda al-As}ba>h wa al-
Masa>, no. 309, p. 935.

32
 worshiped correctly except You. You who created me and I are
your servant. I will fulfill your covenant and your promise
according to my ability. I seek refuge in You from the evil that I
did, I acknowledge your favor to me and I acknowledged my sin to
you, so forgive me. For no one can forgive sins except you. And
then he died in the morning and the night, so he will enter the
paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Ja’far al-Ahmar is

muttas{il, as the researcher provided with al-Maktabah as-
Sha>milah. The researcher also checked it out in the Taqri>b al-
Tahdhi>b and Tahdhi>b al-Tahdhi>b. And then the narrators are
thustworthy, so the judgement of this hadith is s}ahi>h al-isna>d. It
can be used hujjah.

b. H{adith Ja>bir bin Abdullah

Ja>bir bin Abdullah only has a line of transmission that is Abi> Zubayr.

Abu> Zubayr has a line of transmission from Hisya>m.

‫ تعلموا سيد‬: ‫عن هشام عن أبي الزبير عن جابر أن رسول هللا صلى هللا عليه و سلم قال‬
‫اَلستغفار اللهم أنت ربي َل إله إَل أنت خلقتني أنا عبدك أنا على عهدك ووعدك ما‬
‫استطعت أعوذ بك من شر ما صنعت أبوء بنعمتك وأبوء بذنبي فاغفر لي إنه َل يغفر‬
)53‫و الطبرانى‬52‫ (أخرجه النسائ‬.‫الذنوب إَل أنت‬

From Hisha>m from Abi> Zubayr from Ja>bir that Rasulullah ‫ ﷺ‬said : you
know sayyid al-istighfa>r, Allahumma anta rabbi> la> ila>ha illa> anta

52
Abu> Abdu al-Rahman al-Nasa>i, Al-Sunan al-Kubra >, Kita>b yawmin wa laylatin,
Ba>b Zikru sayyidil Istighfa>r wa thawa>bu man ista’mala, no. 10409,. 10, p. 184.
53
Abu> al-Qa>s}im al-Thabra>ni, Al-Du’a, Ba>b al-Qawlu ‘inda al-As}ba>h wa al-Masa>,
no. 311, p. 946.

33
 khalaqtani>> wa ana ‘abduka wa ana ala> ahdka wa wa’dika mastat}a’t}u
a’u>dhubika min sharri ma> s}ana’tu abu> u laka bini’matika wa abu> u
bidhanbi> faghfirli> fainnahu la> yaghfiru az-zunu>ba illa> anta (Oh Allah,
You are my Lord, there is no god to be worshiped correctly except You. You
who created me and I are your servant. I will fulfill your covenant and your
promise according to my ability. I seek refuge in You from the evil that I did,
I acknowledged your favor and I acknowledged my sin to you, so forgive me.
For no one can forgive sins except you).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Hisha>m is uninterrupted, as

the researcher provided with al-Maktabah as-Sha>milah. The researcher also
checked it out in the Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b>. And
then the narrators are trustworthy. The judgement of this hadith is s}ahi>h al-
isna>d and it can be hujjah.

c. Hadith Shaddad bin Aus

Shaddad bin Aus has some lines of transmission that are Bushayr bin Ka’ab,
Ibn Buraydah, ‘Uthman bin Rabi>ah, and al-‘Ala> bin Ziya>d.

a. Bushayr bin Ka’ab only has a line of transmission from Ibn Buraydah.

Ibn Buraidah has a line of transmission from al-Husain.

Al-Husayn has some lines of transmission from Abdul Wa>ris, Yazi>d

bin Zurayi’, Abu> Usa>mah, Ghundar, Muhammad bin Abi>‘Adi>,
Yahya, Murajja bin Raja>, and Ru>h bin ‘Uba>dah.

The First :

34
 ‫ب‬ َ ُ‫ع ْن ب‬
ٍ ‫شي ِْر ب ِْن َك ْع‬ َ َ ‫ع ْبدُ هللاِ ب ُْن ب َُر ْيدَة‬ َ ‫ َحدَّثَنَا ْال ُح‬، ‫ث‬
َ ‫ َحدَّثَنَا‬، ‫سي ُْن‬ ِ ‫ع ْبدُ ْال َو ِار‬
َ ‫َحدَّثَنَا‬
‫ع ِن النَّ ِبي ِ صلى هللا عليه وسلم‬ َ ُ‫ع ْنه‬ َّ ‫ي‬
َ ُ‫َّللا‬ َ ‫ض‬ َ ‫ َحدَّثَنِي‬: ‫ قَا َل‬، ِ ‫ْال َعدَ ِوي‬
ِ ‫ َر‬، ‫شدَّادُ ب ُْن أ َ ْو ٍس‬
‫علَى‬ َ ‫ع ْبدُكَ َوأَنَا‬ َ ‫ار أ َ ْن تَقُو َل اللَّ ُه َّم أ َ ْنتَ َر ِبي َلَ ِإلَهَ ِإَلَّ أ َ ْنتَ َخلَ ْقتَنِي َوأَنَا‬
ِ َ‫اَل ْستِ ْغف‬
ِ ُ‫س ِيد‬ َ
‫ي َوأَبُو ُء‬ َ َ‫صنَ ْعتُ أَبُو ُء لَكَ بِنِ ْع َمتِك‬
َّ َ‫عل‬ َ ‫عوذُ ِبكَ ِم ْن ش َِر َما‬ ُ َ ‫ط ْعتُ أ‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬َ
‫ار ُموقِنًا ِب َها‬ ِ ‫ َو َم ْن َقا َل َها ِمنَ النَّ َه‬، ‫وب ِإَلَّ أ َ ْنتَ َقا َل‬َ ُ‫ِبذَ ْنبِي ا ْغ ِف ْر ِلي َفإِنَّهُ َلَ يَ ْغ ِف ُر الذُّن‬
‫ َو َم ْن قَالَ َها ِمنَ اللَّ ْي ِل َو ْه َو ُموقِ ٌن ِب َها‬، ‫ِي فَ ُه َو ِم ْن أ َ ْه ِل ْال َجنَّ ِة‬
َ ‫فَ َماتَ ِم ْن يَ ْو ِم ِه قَ ْب َل أ َ ْن ي ُْمس‬
)54‫ (أخرجه البخارى‬.‫صبِ َح َف ْه َو ِم ْن أ َ ْه ِل ْال َجنَّ ِة‬ ْ ُ‫َف َماتَ َق ْب َل أ َ ْن ي‬

Abdul Waris transmitted us, al-Husain transmitted us, Abdullah bin

Buraidah transmitted us, from Bushair bin Ka’ab, he said : Shaddhadh bin
Aus transmitted me from Nabi saw. Sayyid al-Ishtighfa>r by saying :
Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>> wa ana
‘abduka wa ana ala> ahdka wa wa’dika mastat}a’t}u a’u>dhubika min
sharri ma> s}ana’tu abu> u laka bini’matika wa abu> u bidhanbi>
faghfirli> fainnahu la> yaghfiru az-zunu>ba illa> anta (Oh Allah, You
are my Lord, there is no god to be worshiped correctly except You. You
who created me and I are your servant. I will fulfill your covenant and
your promise according to my ability. I seek refuge in You from the evil
that I did, I acknowledge your favor to me and I acknowledged my sin to
you, so forgive me. For no one can forgive sins except you. He said, Who
said it while in the afternoon confidently and then died on that day before
coming the evening. so, he included from people of Heaven. And he said
while at the night confidently and then died on that day before coming the
morning. so, he included from people of Heaven).

The Judgement of H{adi>th

54
Muhammad bin Isma>’i>l al-Bukha>ri>, Shahi>h al-Bukha>ri>, Kita>b al-Da’awa>t,
Ba>b Afd{al al Istighfa>r, no. 6303, p. 1932.

35
 The transmission of this h{adith from the line of Abdul Wa>ris is s}ahi>h.
According to the consensus of the scholars on the whole validity of the
hadith narrated in S{ahi>h Bukha>ri and it can use to hujjah.

The second :

‫ع ْن‬
َ ‫ب‬ ٍ ‫شي ِْر ب ِْن َك ْع‬َ ُ‫ع ْن ب‬ َ َ ‫َّللاِ ب ُْن ب َُر ْيدَة‬ َ ‫سي ٌْن َحدَّثَنَا‬
َّ ُ‫ع ْبد‬ َ ‫َحدَّثَنَا يَ ِزيدُ ب ُْن ُز َريْعٍ َحدَّثَنَا ُح‬
َ‫ار اللَّ ُه َّم أ َ ْنتَ َربِي ََل إِلَه‬ َ ‫سلَّ َم قَا َل‬
ِ َ‫سيِدُ ِاَل ْستِ ْغف‬ َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َ ِ ‫ع ْن النَّبِي‬ َ ‫شدَّا ِد ب ِْن أ َ ْو ٍس‬
َ
َ‫ط ْعتُ أَبُو ُء لَكَ بِنِ ْع َمتِك‬َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬ َ ‫علَى‬ َ ‫ع ْبدُكَ َوأَنَا‬ َ ‫إِ ََّل أ َ ْنتَ َخلَ ْقتَنِي َوأَنَا‬
‫عوذُ بِكَ ِم ْن ش َِر َما‬ ُ َ ‫وب إِ ََّل أ َ ْنتَ أ‬
َ ُ‫ي َوأَبُو ُء لَكَ بِذَ ْنبِي فَا ْغ ِف ْر ِلي فَإِنَّهُ ََل يَ ْغ ِف ُر الذُّن‬َّ َ‫عل‬
َ
َ‫صنَ ْعتُ إِذَا قَالَ ِحينَ ي ُْمسِي فَ َماتَ دَ َخلَ ْال َجنَّةَ أ َ ْو َكانَ ِم ْن أ َ ْه ِل ْال َجنَّ ِة َو ِإذَا قَا َل ِحين‬
َ
)56‫ و النسائى‬55‫صبِ ُح فَ َماتَ ِم ْن يَ ْو ِم ِه ِمثْلَهُ (أخرجه البخارى‬ ْ ُ‫ي‬

Yazi>d bi Zuraiy’ transmitted us, Husayn transmitted us, Abdullah bin

Buraydah transmitted us, from Bushayr bin Ka’ab, from Shaddad bin Aus
from Nabi ‫ ﷺ‬said : Sayyid al-Istighfa>r Allahumma anta rabbi> la>
ila>ha illa> anta khalaqtani>> wa ana ‘abduka wa ana ala> ahdka wa
wa’dika mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u laka
bini’matika wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru az-
zunu>ba illa> anta (Oh Allah, You are my Lord, there is no god to be
worshiped correctly except You. You who created me and I are your
servant. I will fulfill your covenant and your promise according to my
ability. I acknowledge your favor to me and I acknowledged my sin to
you, so forgive me. For no one can forgive sins except you. I seek refuge
in You from the evil that I did, if he said while in the evening and then
died so, he will enter the paradise and included from people of Heaven.

55
Muhammad bin Isma>’i>l al-Bukha>ri>, Shahi>h al-Bukha>ri>, Kita>b al-Da’awa>t,
Ba>b Ma> yaqu>lu idha> as}baha, no. 932, vol. 3, p. 212.
56
Abu> Abdu al-Rahman an-Nasa>i, Sunan an-Nasa>i, Kita>b Isti’a>dhah, Ba>b al-
Isti’a>dhah min sharri ma> s{ana’a wa dhikrul ikhtila>fi ala> abdillah bin buraydah , no.10310,
(Qa>hirah : Da>r al-Ta’si>l, 1433 H/ 2012 M), vol. 10, p. 185.

36
 And he said while in the morning and then died on that day and
conversely).

And the other narration is :

َ ‫ار أ َ ْن يَقُو َل ْال َع ْبدُ اللَّ ُه َّم أ َ ْنتَ َر ِبي َلَ ِإ َلهَ ِإَلَّ أ َ ْنتَ َخلَ ْقت َ ِني َوأَنَا‬
َ‫ع ْبدُك‬ ِ َ‫اَل ْس ِت ْغف‬ َ ‫ ِإ َّن‬-
ِ ُ‫س ِيد‬
‫صنَ ْعتُ أَبُو ُء لَكَ بِذَ ْنبِي‬َ ‫عوذُ بِكَ ِم ْن ش َِر َما‬ ُ َ ‫ط ْعتُ أ‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬ َ ‫علَى‬َ ‫َوأَنَا‬
ْ ُ‫وب إَِل أ َ ْنتَ فَإ ِ ْن قَالَ َها ِحيْنَ ي‬
‫صبِ ُح ُم ْوقِنًا‬ َ ُ‫ي فَا ْغ ِف ْر ِلي فَإِنَّهُ َلَ يَ ْغ ِف ُر الذُّن‬
َّ َ‫عل‬
َ َ‫بِنِ ْع َمتِك‬
‫ (أخرجه‬.‫بِ َها فَ َماتَ دَ َخ َل ْال َجنَّ ِة َوإِ ْن قَالَ َها ِحيْنَ ي ُْمسِي ُم ْوقِنًا بِ َها دَ َخ َل ْال َجنَّ ِة‬
.)58‫ و الطبرانى‬57‫النسائ‬

The Judgement of H{adi>th

The transmission of this h{adith from the line of Yazi>d bin Zuraiy’ is
s{ahi>h. According to the consensus of the scholars on the validity of the
hadith narrated in S{ahi>h Bukha>ri, without doubt and it can use to
hujjah.

The third :

‫ حدثنا حسين بن ذكوان عن عبد هللا بن بريدة عن بشير بن‬: ‫حدثنا أبو أسامة قال‬
‫ ( سيد اَلستغفار‬: ‫ قال رسول هللا صلى هللا عليه و سلم‬: ‫كعب عن شداد بن أوس قال‬
‫ اللهم أنت ربي وأنا عبدك َل إله إَل أنت خلقتني وأنا عبدك أصبحت‬: ‫أن يقول العبد‬
‫على عهدك ووعدك ما استطعت أعوذ بك من شر ما صنعت وأبوء لك بنعمتك علي‬
‫) قال شعيب‬59‫ ( ابن حبان‬.) ‫وأبوء لك بذنوبي فاغفر لي إنه َل يغفر الذنوب إَل أنت‬
60
‫ إسناده صحيح‬: ‫اْلرنؤوط‬

57
Abu> Abdu al-Rahman al-Nasa>i, Al-Sunan al-Kubra >, Kita>b az-Zi>nah, Ba>b ma>
liman qa>la la> h{awla wala> quwwata illa> billa>h, no.10342, vol. 10, p. 252.
58
Abu> al-Qa>s}im at-Thabra>ni, Al-Du’a, Ba>b al-Qawlu ‘inda al-As}ba>h wa al-Masa>,
no. 312, p. 936.
59
Muhammad bin Hibba>n, S{ahi>h Ibn Hibba>n, Kita>b al-Raqa>iq, Ba>b Z{ikru al-
Shayyil Istighfa>r alladhi yastaghfirul mar u{ rabbahu lima> qa>rafa minal ma{thum, no. 932, p. 940.
60
Muhammad bin Hibba>n, S{ahi>h Ibn Hibba>n, Kita>b al-Raqa>iq, Ba>b Z{ikru al-
Shayyil Istighfa>r alladhi yastaghfirul maru’{ rabbahu lima> qa>rafa min al ma{thum, no. 932, p. 940.

37
 Abu> Usa>mah transmitted us, Husayn transmitted us, from Abdullah bin
Buraydah, from Bushair bin Ka’ab, from Shaddad bin Aus said from
Rasulullah ‫ ﷺ‬said : sayyid al-Ishtighfa>r ought to say by the servant:
Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>> wa ana
‘abduka wa ana ala> ahdka wa wa’dika mastat}a’t}u a’u>dhubika min
sharri ma> s}ana’tu abu> u laka bini’matika wa abu> u bidhanbi>
faghfirli> fainnahu la> yaghfiru az-zunu>ba illa> anta (Oh Allah, You
are my Lord, there is no god to be worshiped correctly except You. You
who created me and I are your servant. I will fulfill your covenant and
your promise according to my ability. I seek refuge in You from the evil
that I did, I acknowledge your favor to me and I acknowledged my sin to
you, so forgive me. For no one can forgive sins except you).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Abu> Usa>mah is

s}ahi>h. According to the opinion of Shu’aib al-Arnau>th (2016 M) in
s{ahih ibn H{ibba>n is : the transmission is s}ah{i>h.61 The judgement of
this hadith is s}ahi>h al-isna>d. It can be used hujjah.
The fourth :
‫حدثنا غندر قال حدثنا حسين المعلم عن عبد هللا بن بريدة عن بشير بن كعب عن‬
‫ سيد اَلستغفار أن يقول العبد‬: ‫شداد بن أوس أن رسول هللا صلى هللا عليه و سلم قال‬
‫اللهم أنت ربي َل إله إَل أنت خلقتنى وأنا عبدك وأنا على عهدك ووعدك ما استطعت‬
‫أعوذ بك من شر ما صنعت أبوء لك بنعمتك وأبوء لك بذنبي فاغفر لي فإنه َل يغفر‬
‫الذنوب إَل أنت فإن قالها بعدما يصبح موقنا فمات من يومه قبل أن يمسي كان في‬
)62‫ (أخرجه النسائ‬.‫الجنة وإن قالها حين يمسي فمات قبل أن يصبح كان في الجنة‬

61
Muhammad bin Hibba>n, S{ahi>h Ibn Hibba>n, Kita>b al-Raqa>iq, Ba>b Z{ikru al-
Shayyil Istighfa>r alladhi yastaghfir al mar u{ rabbahu lima> qa>rafa min al ma{thum, no. 932, p.
940.
62
Abu> Abdu al-Rahman al-Nasa>i, Al-Sunan al-Kubra >, Kita>b al-Zi>nah, Ba>b Naw’un
a>khor wahuwa sayyid al istighfa>r, no. 9957, vol. 10, p. 156.

38
Ghandar transmitted us, Husayn al-Muallim transmitted us, from Abdullah
bin Buraydah, from Bushayr bin Ka’ab, from Shaddad bin Aus transmitted
said , Rasulullah ‫ ﷺ‬Said : sayyid al-Ishtighfa>r : Allahumma anta rabbi>
la> ila>ha illa> anta khalaqtani>> wa ana ‘abduka wa ana ala> ahdka
wa wa’dika mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u
laka bini’matika wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru
az-zunu>ba illa> anta (Oh Allah, You are my Lord, there is no god to be
worshiped correctly except You. You who created me and I are your
servant. I will fulfill your covenant and your promise according to my
ability. I seek refuge in You from the evil that I did, I acknowledge your
favor to me and I acknowledged my sin to you, so forgive me. For no one
can forgive sins except you. Who said it while in the morning confidently
and then died on that day. So, he can enter the paradise. And he said while
at the night confidently and then died on that day. so, he can enter the
paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Ghandar is uninterrupted,

as the researcher provided with al-Maktabah as-Sha>milah. The researcher
also checked it out in the Taqri>b al-Tahdhi>b and Tahdhi>b al-
Tahdhi>b. And then the narrators are trustworthy. The judgement of this
hadith is s{ahi>h al-isna>d. it can be hujjah.

The fifth :

َ ُ‫ع ْن ب‬
‫شي ِْر‬ َ ،‫سي ٌْن يَ ْعنِي ْال ُم َع ِل َم‬
َ ‫ع ْن‬
َ َ ‫ع ْب ِد هللاِ ب ِْن ب َُر ْيدَة‬ َ ‫َحدَّثنا ُم َح َّمدُ ب ُْن أ َ ِبي‬
َ ‫عدِي ٍ َحدَّثنا ُح‬
ِ َ‫اَل ْستِ ْغف‬
‫ار‬ ِ ُ‫س ِيد‬ َ ‫سلم‬ َ ‫عليه و‬ َ ‫صلى هللا‬ َ ِ‫سو ُل هللا‬ ُ ‫ قَا َل َر‬:َ‫ قَال‬،‫شدَّا ِد ب ِْن أ َ ْو ٍس‬
َ ‫ع ْن‬
َ ‫ب‬ ٍ ‫ب ِْن َك ْع‬
َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬
ُ‫ط ْعت‬ َ ‫ع ْبدُكَ َوأَنَا‬
َ ‫علَى‬ َ ‫الل ُه َّم أ َ ْنتَ َر ِبي َلَ ِإلَهَ ِإَلَّ أ َ ْنتَ َخلَ ْقتَنِي َوأَنَا‬

39
 َ‫ي َوأَبُو ُء َلكَ بِذَ ْنبِي فَا ْغ ِف ْر ِلي ِإنَّهُ َل‬ َ َ‫صنَ ْعتُ أَبُو ُء َلكَ بِنِ ْع َمتِك‬
َّ ‫ع َل‬ َ ‫عوذُ بِكَ ِم ْن ش َِر َما‬ ُ َ‫أ‬
‫صبِ ُح ُموقِنًا ِب َها فَ َماتَ ِم ْن يَ ْو ِم ِه َكانَ ِم ْن‬ ْ ُ‫ َم ْن قَالَ َها بَ ْعدَ َما ي‬:َ‫وب إَِلَّ أ َ ْنتَ قَال‬
َ ُ‫يَ ْغ ِف ُر الذُّن‬
.‫ َو َم ْن قَالَ َها بَ ْعدَ َما ي ُْمسِي ُموقِنًا بِ َها فَ َماتَ ِم ْن لَ ْيلَتِ ِه َكانَ ِم ْن أ َ ْه ِل ْال َجنَّ ِة‬،‫أ َ ْه ِل ْال َجنَّ ِة‬
)64‫ و النسائى‬63‫(أخرجه أحمد‬

Muhammad bin Abi> Adi> transmitted us, Husayn yakni al-Muallim

transmitted us, from Abdullah bin Buraydah, from Bushayr bin Ka’ab,
from Shaddad bin Aus transmitted said , Rasulullah ‫ ﷺ‬Said : Sayyid al-
Ishtighfa>r : Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>>
wa ana ‘abduka wa ana ala> ahdka wa wa’dika mastat}a’t}u
a’u>dhubika min sharri ma> s}ana’tu abu> u laka bini’matika wa abu>
u bidhanbi> faghfirli> fainnahu la> yaghfiru az-zunu>ba illa> anta (Oh
Allah, You are my Lord, there is no god to be worshiped correctly except
You. You who created me and I are your servant. I will fulfill your
covenant and your promise according to my ability. I seek refuge in You
from the evil that I did, I acknowledge your favor to me and I
acknowledged my sin to you, so forgive me. For no one can forgive sins
except you. Who said it while in the morning confidently and then died on
that day. So, he can enter the paradise. And he said while at the night
confidently and then died on that day. So, he can enter the paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Muhammad bin Abi>
Adi is uninterrupted, as the researcher provided with al-Maktabah as-
Sha>milah. The researcher also checked it out in the Taqri>b al-
Tahdhi>b and Tahdhi>b al-Tahdhi>b. And then the narrators are

63
Ah}mad bin Hanbal, al-Musnad, Musnad Shadda>d bin Aus, no. 17067, p. 274.
64
Abu> Abdu ar-Rahman an-Nasa>i, Al-Sunan al-Kubra >, Kita>b yawmin wa laylatin,
Ba>b dhikru sayyid al-istighfa>r wa thawa>bi man ista’malahu, no. 10406, vol. 10, p. 183.

40
 trustworthy. The judgement of this hadith is s{ahi>h al-isna>d. It can be
used hujjah.

The sixth :

‫عن يحيى بن سعيد عن حسين المعلم عن عبد هللا بن بريدة عن بشير بن كعب عن‬
‫ سيد اَلستغفار أن يقول اللهم‬: ‫شداد بن أوس عن النبي صلى هللا عليه و سلم قال‬
‫أنت ربي َل إله إَل أنت خلقتني وأنا عبدك وأنا على عهدك ووعدك ما استطعت أبوء‬
‫لك بالنعمة وأبوء لك بذنبي فاغفر لي إنه َل يغفر الذنوب إَل أنت فإن قالها حين‬
‫يصبح موقنا بها ثم مات كان من أهل الجنة وإن قالها بعدما يمسي موقنا بها ثم مات‬
)67‫ و ابن حبان‬66‫ و أحمد‬65‫ (أخرجه النسائ‬.‫كان من أهل الجنة‬

From Yahya> bin Sa’i>d, from Husayn al-Muallim, from Abdullah bin
Buraydah, from Bushayr bin Ka’ab, from Shaddad bin Aus transmitted
said , Rasulullah ‫ ﷺ‬Said : Sayyid al-Ishtighfa>r : Allahumma anta rabbi>
la> ila>ha illa> anta khalaqtani>> wa ana ‘abduka wa ana ala> ahdka
wa wa’dika mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u
laka bini’matika wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru
az-zunu>ba illa> anta (Oh Allah, You are my Lord, there is no god to be
worshiped correctly except You. You who created me and I are your
servant. I will fulfill your covenant and your promise according to my
ability. I seek refuge in You from the evil that I did, I acknowledge your
favor to me and I acknowledged my sin to you, so forgive me. For no one
can forgive sins except you. Who said it while in the morning confidently
and then died on that day. So, he can enter the paradise. And he said while
at the night confidently and then died on that day. so, he can enter the
paradise).

65
Abu> Abdu al-Rahman al-Nasa>i, Al-Sunan al-Kubra >, Kita>b al-Zi>nah, Ba>b nawun
a>khor wa dhikru ala> ikhtila>fi ala Abdillah bin buraydah fi>hi, no. 10341, vol. 10 p. 361.
66
Al-Ima>m Ah}mad bin Hanbal, al-Musnad, Musnad Sadddad bin Aus, no. 17047, p. 267.
67
Muhammad bin Hibba>n, S{ahi>h Ibn Hibba>n, Kita>b Al-Raqa>iq, Ba>b Z{ikru al-
Shayi alladhi yadkhulu qa>iluhu bihi al-Jannata idha> ka>na ala> yaqi>nin minhu, no. 933, p. 213.

41
 The Judgement of H{adi>th

The transmission of this h{adith from the line of Yahya> bin Sa’i>d is
uninterrupted, as the researcher provided with al-Maktabah as-Sha>milah.
The researcher also checked it out in the Taqri>b al-Tahdhi>b and
Tahdhi>b al-Tahdhi>b. And then the narrators are trustworthy. The
judgement of this hadith is s{ahi>h al-isna>d. It can be used hujjah.

The seventh:

ِ ‫ع ْن بُش‬
ٍ ‫َير ب ِْن َك ْع‬
‫ب‬ َ َ ‫ع ْب ِد هللاِ ب ِْن ب َُر ْيدَة‬ َ ‫سي ٍْن ْال ُم َع ِل ِم‬
َ ‫ع ْن‬ َ ٍ‫َحدَّثَنَا ُم َر ًّجى ب ُْن َر َجاء‬
َ ‫ع ْن ُح‬
َ : ‫ع ِن النَّ ِبي ِ صلى هللا عليه وسلم َقا َل‬
ُ ‫س ِيد‬ َ ، ‫ع ْنه‬ َّ ‫ي‬
َ ُ‫َّللا‬ َ ‫ض‬ ِ ‫شدَّا ِد ب ِْن أ َ ْو ٍس َر‬
َ ‫ع ْن‬ ُّ ‫ْال َعدَ ِو‬
َ ‫ي‬
َ‫ع ْهدِك‬ َ ‫علَى‬ َ ‫ع ْبدُكَ َوأَنَا‬
َ ‫ار أ َ ْن َيقُو َل اللَّ ُه َّم أ َ ْنتَ َر ِبي َلَ ِإلَهَ ِإَل أ َ ْنتَ َخلَ ْقتَنِي َوأَنَا‬
ِ َ‫اَل ْستِ ْغف‬
‫ي َوأَبُو ُء ِبذَ ْن ِبي‬ َ َ‫صنَ ْعتُ َوأَبُو ُء ِبنِ ْع َمتِك‬
َّ ‫ع َل‬ َ ‫عوذُ ِبكَ ِم ْن ش َِر َما‬ ُ َ ‫ط ْعتُ أ‬ َ َ ‫َو َو ْعدِكَ َما ا ْست‬
‫وب ِإَل أ َ ْنتَ فَإ ِ ْن َقا َل َها َب ْعدَ َما ي ُْمسِي فَ َماتَ ِم ْن لَ ْيلَتِ ِه دَ َخ َل‬
َ ُ‫فَا ْغ ِف ْر ِلي ِإنَّهُ َلَ َي ْغ ِف ُر الذُّن‬
)68‫ ( أخرجه الطبرانى‬. ‫ص ِب ُح فَ َماتَ ِم ْن َي ْو ِم ِه دَ َخ َل ْال َجنَّ ِة‬ ْ ُ‫ْال َجنَّةَ َوإِ ْن قَالَ َها َب ْعدَ َما ي‬

Murajja bin Raja> transmitted us, from Husayn al-Muallim, from

Abdullah bin Buraydah, from Bushayr bin Ka’ab al-‘Adawiy , from
Shaddad bin Aus transmitted said , Rasulullah ‫ ﷺ‬said: Sayyid al-
Ishtighfa>r that he said: Allahumma anta rabbi> la> ila>ha illa> anta
khalaqtani>> wa ana ‘abduka wa ana ala> ahdka wa wa’dika
mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u laka
bini’matika wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru az-
zunu>ba illa> anta (Oh Allah, You are my Lord, there is no god to be
worshiped correctly except You. You who created me and I are your
servant. I will fulfill your covenant and your promise according to my
ability. I seek refuge in You from the evil that I did, I acknowledge your
favor to me and I acknowledged my sin to you, so forgive me. For no one

68
Abu> al-Qa>s}im al-Thabra>ni, Al- Du’a> Ba>b al-Qawlu’inda s{aba>h wa masa>,
no.313, p. 937.

42
 can forgive sins except you. Who said it while at the night and then died
on that day. So, he can enter the paradise. And he said while in the
morning and then died on that day. so, he can enter the paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Murajja bin Raja> is
uninterrupted, as the researcher provided with al-Maktabah as-Sha>milah.
The researcher also checked it out in the Taqri>b al-Tahdhi>b and
Tahdhi>b al-Tahdhi>b. And then the narrators are trustworthy. The
judgement of this hadith is s}ahi>h-isna>d and it can be hujjah.

The Eighth:

‫ع ْن‬ َ ،‫سي ُْن ب ُْن ذَ ْك َوانَ ْال ُمعَ ِل ُم‬

َ ‫ع ْن‬
َّ ‫ع ْب ِد‬
َ ،َ ‫َّللاِ ب ِْن ب َُر ْيدَة‬ َ ‫ َحدَّثَنَا ُح‬،َ ‫عبَادَة‬ُ ‫َحدَّثَنَا َر ْو ُح ب ُْن‬
" : ‫سلَّ َم‬
َ ‫علَ ْي ِه َو‬
َ ‫صلَى هللا‬ َّ ‫سو ُل‬
َ ِ‫َّللا‬ ُ ‫ قَا َل َر‬:َ‫ قَال‬، ‫شدَّا ِد ب ِْن أ َ ْو ٍس‬
َ ‫ع ْن‬ ٍ ‫ِير ب ِْن َك ْع‬
َ ،‫ب‬ ِ ‫بَش‬
، َ‫ع ْبدُك‬ َ ‫ َخلَ ْقتَنِي َوأَنَا‬، َ‫ ََل إِلَهَ إِ ََّل أ َ ْنت‬،‫ اللَّ ُه َّم أ َ ْنتَ َربِي‬:ُ‫ أ َ ْن يَقُو َل ْالعَ ْبد‬،‫ار‬ ِ َ‫سيِدُ اَل ْستِ ْغف‬
َ
،‫ أَبُو ُء لَكَ بِالنِ ْع َم ِة‬، ُ‫صنَ ْعت‬
َ ‫عوذُ بِكَ ِم ْن ش َِر َما‬ ُ َ ‫ أ‬، ُ‫ط ْعت‬
َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬ َ ‫علَى‬ َ ‫َوأَنَا‬
َ‫الر ُج ُل ِحين‬ َّ ‫ إِذَا قَالَ َها‬، َ‫وب إِ ََّل أ َ ْنت‬ َ ُ‫ فَإِنَّهُ ََل يَ ْغ ِف ُر الذُّن‬،‫ ا ْغ ِف ْر ِلي‬،‫ب‬ ِ ‫َوأَبُو ُء لَكَ بِالذَّ ْن‬
‫ دَ َخ َل‬،‫ فَ َماتَ ِم ْن لَ ْيلَتِ ِه‬،‫ َوإِذَا قَالَ َها ِحينَ يُ ْمسِي‬،َ‫ دَ َخ َل ْال َجنَّة‬،‫ فَ َماتَ ِم ْن يَ ْو ِم ِه‬،‫صبِ ُح‬
ْ ُ‫ي‬
.)69‫ (أخرجه البيهقى‬." َ‫ْال َجنَّة‬

Ru>h bin Uba>dah transmitted us, from Husayn bin Dhakwa>n al-
Mua’allim, from Abdullah bin Buraydah, from Bushayr bin Ka’ab al-
‘Adawiy , from Shaddad bin Aus transmitted said , Rasulullah ‫ ﷺ‬said :
Sayyid al-Ishtighfa>r that he said : Allahumma anta rabbi> la> ila>ha
illa> anta khalaqtani>> wa ana ‘abduka wa ana ala> ahdka wa wa’dika
mastat}a’t}u a’u>dhubika min sharri ma> s}ana’tu abu> u laka
bini’matika wa abu> u bidhanbi> faghfirli> fainnahu la> yaghfiru az-

69
Abu> Bakr al-Bayhaqi>, Al-Da’awa>t, Ba>b al-H{athu ala> ad-dhikri wa tas{bih wa
takbi>r wa tahli>l wa tahmi>d wa istighfa>r, no. 130 (Kuwait : Markaz al-Makht{u>t{at wa tura>th),
p. 56.

43
 zunu>ba illa> anta (Oh Allah, You are my Lord, there is no god to be
worshiped correctly except You. You who created me and I are your
servant. I will fulfill your covenant and your promise according to my
ability. I seek refuge in You from the evil that I did, I acknowledge your
favor to me and I acknowledged my sin to you, so forgive me. For no one
can forgive sins except you. Who said it while at the night and then died
on that day. So, he can enter the paradise. And he said while in the
morning and then died on that day. so, he can enter the paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Rawhu bin ‘Uba>dah is
uninterrupted, as the researcher provided with al-Maktabah as-Sha>milah.
The researcher also checked it out in the Taqri>b al-Tahdhi>b and
Tahdhi>b al-Tahdhi>b. And then the narrators are trustworthy. The
judgement of this hadith is s{ahi>h al-isna>d. It can be used hujjah.

b. Ibn Buraydah only has a line of transmission from Tha>bit

Tha>bit has a line of transmission from H{amma>d bin Thalamah.

َ‫شدَّادَ ْبن‬
َ ‫ص ِحبُوا‬ َ ‫ أ َ َّن نَفَ ًرا‬،َ ‫َّللاِ ب ِْن ب َُر ْيدَة‬
َّ ‫ع ْب ِد‬ َ ، ٌ‫ َحدَّثَنَا ثَابِت‬،َ‫سلَ َمة‬
َ ‫ع ْن‬ َ ‫َحدَّثَنَا َح َّمادُ ب ُْن‬
َ :َ‫سلَّ َم فَقَال‬
ُ‫س ِم ْعت‬ َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َّ ‫سو ِل‬
َ ِ‫َّللا‬ ُ ‫س ِمعَتَهُ ِم ْن َر‬
َ ٍ‫َيء‬ْ ‫ فَقَالُوا َحدِثْنَا بِش‬، ‫أ َ ْو ٍس‬
‫ َل إِلَهَ إَِل‬،‫ اللَّ ُه َّم أ َ ْنتَ َربِي‬:‫صبَ َح‬ ْ َ ‫ " َم ْن قَا َل إِذَا أ‬:ُ‫سلَّ َم يَقُول‬
َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َّ ‫سو َل‬
َ ِ‫َّللا‬ ُ ‫َر‬
‫عوذُ بِكَ ِم ْن ش َِر َما‬ ُ َ ‫ أ‬، ُ‫ط ْعت‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬َ ‫علَى‬ َ ، َ‫ع ْبدُك‬ َ ‫ َخلَ ْقتَنِي َوأَنَا‬، َ‫أ َ ْنت‬
‫وب إَِل‬َ ُ‫ فَإِنَّهُ َل يَ ْغ ِف ُر الذُّن‬،‫ فَا ْغ ِف ْر ِلي‬،‫ َوأَبُو ُء بِذَ ْنبِي‬،‫ي‬ َّ َ‫عل‬ َ َ‫ أَبُو ُء لَكَ بِنِ ْع َمتِك‬، ُ‫صنَ ْعت‬
َ
)70‫(أخرجه النسائ‬." َ‫ َوإِ ْن َماتَ ِمنَ اللَّ ْي ِل فَ َكذَلِك‬،َ‫ فَإ ِ ْن َماتَ ِم ْن يَ ْو ِم ِه دَ َخ َل ْال َجنَّة‬، َ‫أ َ ْنت‬

H{ama>d bin Salamah transmitted us, Tha>bit transmitted us, from

Abdullah bin Buraydah, That there is a group who come to haddad bin
Aud and they said transmitted us something I heard from Rasulullah ‫ﷺ‬

70
Abu> Abdu al-Rahman al-Nasa>i, Al-Sunan al-Kubra >, Kita>b yawmin wa laykatin,
Ba>b Dhikru sayyid al Istghfa>r wa thawa>bu man ista’malahu, no.10407, vol. 10, p. 183.

44
 said, I heard Rasulullah ‫ ﷺ‬says : who said the best of Ishtighfar In the
morning : Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>>
wa ana ‘abduka wa ana ala> ahdka wa wa’dika mastat}a’t}u
a’u>dhubika min sharri ma> s}ana’tu abu> u laka bini’matika wa abu>
u bidhanbi> faghfirli> fainnahu la> yaghfiru az-zunu>ba illa> anta (Oh
Allah, You are my Lord, there is no god to be worshiped correctly except
You. You who created me and I are your servant. I will fulfill your
covenant and your promise according to my ability. I seek refuge in You
from the evil that I did, I acknowledge your favor to me and I
acknowledged my sin to you, so forgive me. For no one can forgive sins
except you. If died on that day and the night. So, he can enter the
paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of H{ama>d bin Salamah is
uninterrupted, as the researcher provided with al-Maktabah as-Sha>milah.
The researcher also checked it out in the Taqri>b al-Tahdhi>b and
Tahdhi>b al-Tahdhi>b. And then the narrators are trustworthy. The
judgement of this hadith is s}ahi>h al-isna>d and it can be hujjah.

c. Uthma>n bin Rabi>ah has same lines of transmission from Kathi>r bin
Zayd.

َّ ‫صلَّى‬
ُ‫َّللا‬ َ ‫ي‬ َّ ِ‫ أ َ َّن النَّب‬:‫شدَّا ِد ب ِْن أ َ ْو ٍس‬
َ ‫ع ْن‬َ ، َ‫عثْ َمانَ ب ِْن َربِيعَة‬
ُ ‫ع ْن‬ َ ، ‫ير ب ِْن زَ ْي ٍد‬ ِ ِ‫ع ْن َكث‬ َ
، َ‫ َلَ إِلَهَ إَِلَّ أ َ ْنت‬، ‫ اللَّ ُه َّم أ َ ْنتَ َربِي‬: ‫ار‬ ِ َ‫اَل ْستِ ْغف‬
ِ ‫سيِ ِد‬ َ َ‫ أََلَ أَدُلُّك‬: ُ‫سلَّ َم قَا َل لَه‬
َ ‫علَى‬ َ ‫علَ ْي ِه َو‬ َ
‫عوذُ بِكَ ِم ْن ش َِر َما‬ ُ َ ‫ أ‬، ُ‫ط ْعت‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬َ ‫علَى‬ َ ‫ َوأَنَا‬، َ‫ع ْبدُك‬ َ ‫َخلَ ْقتَنِي َوأَنَا‬
‫ فَا ْغ ِف ْر ِلي ذُنُو ِبي إِنَّهُ َلَ يَ ْغ ِف ُر‬، ‫ف بِذُنُوبِي‬ ُ ‫ َوأ َ ْعت َِر‬، ‫ي‬ َ َ‫ َوأَبُو ُء لَكَ بِنِ ْع َمتِك‬، ُ‫صنَ ْعت‬
َّ َ‫عل‬ َ
َّ ‫صبِ َح ِإَل‬ َ ‫ َلَ يَقُولُ َها أ َ َحدُ ُك ْم ِحينَ ي ُْمسِي فَيَأْتِي‬، َ‫وب ِإَلَّ أ َ ْنت‬
ْ ُ‫علَ ْي ِه قَدَ ٌر َق ْب َل أ َ ْن ي‬ َ ُ‫الذُّن‬

45
 ْ َ‫ِي ِإَلَّ َو َجب‬
ُ‫ت لَه‬ َ ‫صبِ ُح فَيَأْتِي‬
َ ‫علَ ْي ِه قَدَ ٌر قَ ْب َل أ َ ْن ي ُْمس‬ ْ ُ‫ َوَلَ يَقُولُ َها ِحينَ ي‬، ُ‫ت لَهُ ال َجنَّة‬
ْ َ‫َو َجب‬
َ ‫س ٌن غ َِريبٌ ِم ْن َهذَا‬
، ‫الوجْ ِه‬ َ ‫ِيث َح‬ ٌ ‫) َو َهذَا َحد‬72‫و الطبرانى‬71‫ (أخرجه الترمذي‬.ُ‫ال َجنَّة‬
ُ ‫ي َهذَا ْال َحد‬
َ ‫ِيث ِم ْن‬
‫غي ِْر‬ َ ‫ َوقَ ْد ُر ِو‬. ُ‫الزا ِهد‬ ِ ‫از ٍم ُه َو اب ُْن أ َ ِبي َح‬
َّ ‫از ٍم‬ ِ ‫يز ب ُْن أ َ ِبي َح‬
ِ ‫ع ْبدُ ال َع ِز‬
َ ‫َو‬
73
.‫شدَّا ِد ب ِْن أ َ ْو ٍس‬ َ ، ‫َهذَا ْال َوجْ ِه‬
َ ‫ع ْن‬

From Kathi>r bin Dhayd, ‘Uthma>n bin Rabi>ah, from Shaddad bin Aus,
that Rasulullah ‫ ﷺ‬said: I showed you, isn’t me? that the best of Ishtighfar:
Oh Allah, You are my Lord, there is no god to be worshiped correctly
except You. You who created me and I are your servant. I will fulfill your
covenant and your promise according to my ability. I seek refuge in You
from the evil that I did, I acknowledge your favor to me and I
acknowledged my sin to you, so forgive me. For no one can forgive sins
except you. One of you didn’t say it while in the evening and can do it
before the morning. So, just for you the paradise. One of you didn’t say it
while in the morning but can do it before the evening. So, just for you the
paradise.

The Judgement of H{adi>th

The transmission of this h{adith from the line of Kathi>r bin Dhayd is
Hasan. According to the opinion of Abu> ‘I<sya (279H) in his book is
Hasan al-isna>d without the explanation and it can be hujjah.

d. Al-‘Ala> bin Ziyad has a line of transmission from Isha>q bin Suwaid.

‫ع ْنهُ أَن‬ َّ ‫ي‬

َ ُ‫َّللا‬ َ ‫ض‬ ِ ‫شدَّا ِد ب ِْن أ َ ْو ٍس َر‬
َ ‫ع ْن‬ َ ‫َلء ب ِْن ِزيَا ٍد‬ ِ ‫ع ِن ْال َع‬
َ ، ‫س َو ْي ٍد‬ ِ ‫ع ْن ِإ ْس َحا‬
ُ ‫ق ب ِْن‬ َ
‫سى قَا َل اللَّ ُه َّم أ َ ْنتَ َربِي‬
َ ‫صبَ َح َوإِذَا أ َ ْم‬
ْ َ ‫ع ْب ٍد ِإذَا أ‬
َ ‫ َما ِم ْن‬: ‫ي صلى هللا عليه وسلم قَا َل‬ َّ ‫النَّ ِب‬
71
Abu> I<sya> Al-Tirmidhi>, Sunan Al-Tirmidhi>, Kita>b ad-Da’awa>t an Rasu>lillah ‫ﷺ‬,
Ba>b Dua> la>ila> ha illah, no. 3393, p. 774.
72
Abu> al-Qa>s}im at-T{abra>ni, Al-Du’a>, Ba>b al-Qawlu’inda s{aba>h wa masa>,
no.315, p. 938.
73
Abu> I<sya> Al-Tirmidhi>, Sunan Al-Tirmidhi>, Kita>b ad-Da’awa>t an Rasu>lillah ‫ﷺ‬,
Ba>b Dua> la>ila> ha illah, no. 3393, p. 774.

46
 ‫ي‬ َ َ‫ط ْعتُ أَبُو ُء بِنِ ْع َمتِك‬
َّ ‫ع َل‬ َ َ ‫ع ْهدِكَ َو َو ْعدِكَ َما ا ْست‬
َ ‫علَى‬ َ ‫َلَ ِإلَهَ ِإَل أ َ ْنتَ َخلَ ْقتَنِي َوأَنَا‬
َ ‫ع ْبدُكَ َو‬
‫غي ُْركَ فَإ ِ ْن َماتَ ِم ْن يَ ْو ِم ِه دَ َخ َل‬ َ ‫وب‬َ ُ‫َوأَبُو ُء ِبذَ ْن ِبي فَا ْغ ِف ْر ِلي ذُنُوبِي ِإنَّهُ َلَ يَ ْغ ِف ُر الذُّن‬
)74 ‫ (أخرجه الطبرانى‬.َ‫ْال َجنَّةَ َوإِ ْن َماتَ ِم ْن لَ ْيلَتِ ِه دَ َخ َل ْال َجنَّة‬

From Isha>q bin Suwayd, from al-‘Ala> bin Ziya>d, from Shaddad bin
Aus transmitted said , that Rasulullah ‫ ﷺ‬said : who is the servant saying
the best of Ishtighfar in the morning and the evening that he said :
Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>> wa ana
‘abduka wa ana ala> ahdka wa wa’dika mastat}a’t}u a’u>dhubika min
sharri ma> s}ana’tu abu> u laka bini’matika wa abu> u bidhanbi>
faghfirli> fainnahu la> yaghfiru az-zunu>ba illa> anta (Oh Allah, You
are my Lord, there is no god to be worshiped correctly except You. You
who created me and I are your servant. I will fulfill your covenant and
your promise according to my ability. I seek refuge in You from the evil
that I did, I acknowledge your favor to me and I acknowledged my sin to
you, so forgive me. For no one can forgive sins except you. If there died
on that day. So, he can enter the paradise. And if there died at the night.
so, he can enter the paradise).

The Judgement of H{adi>th

The transmission of this h{adith from the line of Isha>q bin Suwayd is
uninterrupted, as the researcher provided with al-Maktabah as-Sha>milah.
The researcher also checked it out in the Taqri>b al-Tahdhi>b and
Tahdhi>b al-Tahdhi>b. And then the narrators are thiqa>t, except
Ja>riyyah bin Harm, Ad-dhahabi> (748H) copied the opinion of an-
Nasa>I (303H), he is laysa bilqawi and the opinion of ad-Da>ruqut}ni>

74
Abu> al-Qa>s}im al-T{abra>ni, Al-Du’a>, Ba>b al-Qawlu ‘inda al-As}ba>h wa al-
Masa>, no. 314, (Beirut : Da>rul Basha>ir al-Isla>miyah, 1407 H/ 1987 M), p. 938.

47
 (385), he is disregarded (matru>k al-hadi>th).>75 and Isha>q bin
Suwayd, he is veracious.76 The judgement of this hadith transmission is
d}a’if jiddan and it can’t be hujjah.

2. The Description of The Transmission Tree (Silsila al-Isna>d)

The transmission tree (Silsila al-Isna>d) about word of sayyidu al-Istighfa>r, as
below :

75
Muhammad bin Ahmad ad-dhahabi>, Mi>za>n al-I’tida>l fi> naqdi al-rija>l , (Beiru>t :
Da>r al-kutub al-‘alamiyyah, 1429 H/ 2008 M), vol.1, page 385.
76
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b al-Tahzi>b, vol. 1,
page. 43.

48
49
3. Understanding of Takhirj (Fiqh al-Takhrij)

Based on the things that described above, are arranged into five parts are:

1. This lafaz} is narrated by three companions, they are Shaddad bin Aus, Abi
Buraydah, and Jabir bin Abdullah. According to observation made by
researcher, there is no the obvious difference and all the hadith contents have
the same theme, about “sayyid al-istighfa>r” that is read by servant asking
forgiveness to the Rabb while nearing the sin and read at morning and at
evening and that have significant uses are forgive the someone sins and can
enter the paradise.

50
 2. According to diagrams about all transmissions which collected by the
researcher, that center of narration from S{addad bin Aus is Husayn al-
Mu’allim, he had eight sides of transmission. According to the observation did
researcher that between their transmissions had clear no difference.

3. This lafaz} has many various types. The most frequently narrated are

. َ‫وب إَِلَّ أ َ ْنت‬

َ ُ‫ فَإِنَّهُ َلَ يَ ْغ ِف ُر الذُّن‬، ‫ َوأَبُو ُء بِذَ ْنبِي فَا ْغ ِف ْر ِلي‬-

. َ‫وب إَِل أ َ ْنت‬

َ ُ‫ َوأَبُو ُء لَكَ بِذَ ْنبِي فَا ْغ ِف ْر ِلي ذُنُوبِي َج ِميعًا إِنَّهُ َلَ يَ ْغ ِف ُر الذُّن‬-

َ‫وب إَِلَّ أ َ ْنت‬ ُ ‫ َوأ َ ْعت َ ِر‬-

َ ُ‫ فَا ْغ ِف ْر ِلي ذُنُوبِي إِنَّهُ َلَ يَ ْغ ِف ُر الذُّن‬، ‫ف بِذُنُوبِي‬

4. According to the observation did researcher among the transmissions that

clearly all these transmissions are traceable (marfu’).

5. The judgement of hadith transmission from the line of s}aha>>bat Abu>

Buraydah is s{ahi>h. But, from the line of Ibra>him bin ‘Uyaynah is Hasan
al-isna>d. The judgement of hadith transmission from s}aha>bat Ja>bir bin
Abdullah is Hasan al-isna>d. The judgement of this hadith transmission from
S{ada>d bin Aus is s{ahi>h. But, from the line of Murajja’ bin Rajja, a line of
Hamma>d bin Salamah and the line of Kathi>r bin Dhayd are Hasan al-
isna>d. And the line of Isha>q bin Suwayd is d}a’i>f . The conclusion: all
narrations of this hadith are s}ahih and can be hujjah. Although there is the
d}a’if narration. It can’t change the other s}ahi>h narrations. Therefore, the
researcher will only take hadith of s}ahi>h and Hasan in practicing and leave
the hadith of d{a’i>f.

4. Understanding of Hadith (Fiqh al-Hadith)

1. Shahadah Quran to Hadith

This lafaz} from shahih parts described that it read while a servant asking
forgiveness to the Rabb in the morning and the night. And it is powered by

51
 coming to the other parts or al-Quran can become proof to the validity of this
hadith.

Al-Quran that can become proof to the validity of this lafaz} not from a section
of the lafaz} but according to there is a condition where Rasulullah saw. orders
to read it.

The next verses described order to read the best of ishtighfar.

)106 :‫ورا َر ِحي ًما (النساء‬ ً ُ ‫غف‬َ َ‫َّللاَ َكان‬ َّ ‫ َوا ْست َ ْغ ِف ِر‬-
َّ ‫َّللاَ ۖ ِإ َّن‬
)110 :‫ورا َر ِحي ًما (النساء‬ ً ُ‫غف‬ َّ ‫سهُ ث ُ َّم يَ ْست َ ْغ ِف ِر‬
َّ ‫َّللاَ يَ ِج ِد‬
َ َ‫َّللا‬ ْ َ‫سو ًءا أ َ ْو ي‬
َ ‫ظ ِل ْم نَ ْف‬ ُ ‫ َو َم ْن يَ ْع َم ْل‬-
ٌ ُ‫ت ث ُ َّم ت َابُوا ِم ْن بَ ْع ِدهَا َوآ َمنُوا ِإ َّن َربَّكَ ِم ْن بَ ْع ِدهَا لَغَف‬
‫ور َر ِحي ٌم‬ ِ ‫سيِئ َا‬َّ ‫ع ِملُوا ال‬ َ َ‫ َوالَّذِين‬-
)153 :‫(اْلعراف‬
َ ُ‫َّللاَ يَ ْغ ِف ُر الذُّن‬
‫وب‬ ُ َ‫علَى أ َ ْنفُ ِس ِه ْم ََل ت َ ْقن‬
َّ ‫طوا ِم ْن َرحْ َم ِة‬
َّ ‫َّللاِ ِإ َّن‬ َ ‫ِي الَّذِينَ أَس َْرفُوا‬
َ ‫ قُ ْل يَا ِعبَاد‬-
)53 :‫الر ِحي ُم (الزمر‬ َّ ‫ور‬ ُ ُ‫َج ِميعًا ِإنَّهُ ُه َو ْالغَف‬
‫س ِيئ َاتِ ُك ْم‬ َ ‫سى َربُّ ُك ْم أ َ ْن يُ َك ِف َر‬
َ ‫ع ْن ُك ْم‬ َ ‫ع‬
َ ‫صو ًحا‬ َّ ‫ َيا أَيُّ َها الَّذِينَ آ َمنُوا تُوبُوا ِإلَى‬-
ُ َ‫َّللاِ ت َْوبَةً ن‬
)8 :‫ار (التحريم‬ُ ‫ت تَجْ ِري ِم ْن تَحْ تِ َها ْاْل َ ْن َه‬
ٍ ‫َويُد ِْخلَ ُك ْم َجنَّا‬
‫َّللاَ َفا ْست َ ْغفَ ُروا ِلذُنُو ِب ِه ْم َو َم ْن َي ْغ ِف ُر‬ َ ُ‫ظ َل ُموا أ َ ْنف‬
َّ ‫س ُه ْم ذَ َك ُروا‬ َ ‫شةً أ َ ْو‬ ِ َ‫ َوالَّذِينَ ِإذَا فَ َعلُوا ف‬-
َ ‫اح‬
)135 :‫علَ ٰى َما فَ َعلُوا َو ُه ْم َي ْع َل ُمونَ (ال عمران‬ َ ‫ُص ُّروا‬ َ ُ‫الذُّن‬
َّ ‫وب ِإ ََّل‬
ِ ‫َّللاُ َولَ ْم ي‬
From the context Quran above, it refers to that Allah ‫ ﷻ‬made a promise to
forgive their sins and to remove their mistakes for the servant repents and
forswear, then a servant doesn’t break off to Rabb because of him is great of
sins to forgive. Rasulullah ‫ ﷺ‬taught human by the reading this phrase while
asking forgiveness become a reason in which excepted the repent and removed
the sins with His desire except if the servant becomes Him as an enemy.
According to the God’s promises to the servants in the context Quran above,
described that forgiving sins, removing mistakes, being able to enter the
paradise for the servant to repent and to devout.

2. Shahid H{adith from Sunnah

52
 The Shahid from the sunah, each of the s}ahih narrations can be hujjah by
itself though there isn’t shahid from the other narrations, so enough by the
Quran become a shahid. It also called in the s{ahih narrations that Rasulullah
‫ ﷺ‬read it while teaching human for reading it in while asking forgiveness to
Rabb.

3. Fiqih H{adith
The researcher described that this lafaz} narrated in the s{ahi>h narrations
with lafaz} agreed. This narrations become s{ahi>h hujjah to the recitation
this lafaz}. From this s}ahi>h narrations, it is read by servant asking
forgiveness to the Rabb while nearing the sin deed and read it at morning
and at evening.
That Rasulullah ‫ ﷺ‬teaching this du’a for asking forgiveness to Rabb
for the servant did and near the sin. And du’a is read by Rasulullah ‫ ﷺ‬is :
“Alla>humma Anta Rabbi> la> ila>ha illa anta kholaqtani> wa
ana> abduka wa ana> ala> ahdika wa wa’dika mastat{o’tu a’u<>dhubika
min sharri ma> s{ona’tu abu>ulaka bini’matika alayya wa abu>u
bidhambi> faghfirli> maghfiratan min ‘indika fainnahu la> yaghfiru al-
dhunu>ba illa> anta”.
And Rasulullah order to a human for reading this du’a while asking
forgiveness to Rabb same as His agreement that is a big reward and can
easily enter the paradise. The Prophet ‫ ﷺ‬called this istighfa>r word with
“Sayyidu al-istighfar” as contained in the hadith is the meaning of Tawbat
and taking down himself before Allah Almighty, who is not in the other
hadiths literature.
Imam at}-Thîbiy (743H) rahimahullah said, "Because this prayer has
the meanings of tawbat thoroughly then use this sayyid term. Which

53
 originally, the meaning of “sayyid” is submissive or the leader purposed
in all purposes and all affairs returned to him.77
Ibn Abi> Jamrah (699H) rahimahullah said, "The Prophet
Muhammad ‫ ﷺ‬collected in this hadith beautiful meanings and good
verses so it is named “sayyidul istighfa>r”. In this hadith there:
a. Recognition of the uluhiyah Allah ‫ ﷻ‬and worship to Allah Almighty
b. Recognition that Allah Almighty is the one of the Creator.
c. Recognition that Allah Subhanahu wa Ta'ala made an agreement taken
for His servants.
d. Hope promised Allah to His servant
e. Took cover from the badness that done to her servant
f. Attributing all favors to Allah ‫ ﷻ‬who held all these favors, attributing
sin to himself a servant
g. The desire and the hope that he would order his sins forgiven by Allah
h. And his admission that no one can forgive sins but Allah.”78

B. The Word “La> ila>ha illa> anta subha>naka inni> kuntu mina az-
dza>limi>n”

The lafaz} is :

َّ َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬

َ‫الظا ِل ِمين‬ ُ َ‫ََل ِإلَهَ ِإ ََّل أ َ ْنت‬

1. Study of H}adith Transmission Takhrij

This lafaz} has been narrated by one companion, He is Sa’ad bin Abi>
Waqa>s}

77
Ibn Hajjar al-‘Athqala>ni>, Fathu al Ba>ri bi Sharhi S{{ahi>h al Bukha>ri>, kita>b al-
Da’awa>t, Ba>b Afd{alul Istighfa>r, (Beirut : Da>rul Fikr, 1420 H/ 2000 M), h. 376
78
Ibn Hajjar al-‘Athqala>ni>, Fathu al Ba>ri bi Sharhi S{{ahi>h al Bukha>ri>, kita>b al-
Da’awa>t, Ba>b Afd{alul Istighfa>r, h. 376

54
 a. H{adith Sa’ad bin Abi> Waqa>s
Sa’ad bin Abi> Waqa>s has some lines of transmission, they are
Muhammad bin Sa’ad, Sa’i>d bin al-Musayyab, and Mus’ab bi sa’ad.
a. Muhammad bin Sa’ad has a line of transmission from Ibra>him bin
Muhammad and Sa’id al-musayyab.
Ibra>him bin Muhammad has a line of transmission is Yunus bin Abi>
Isha>q and Muhammad bin Muha>jir.
a) Yunus bin Abi> Isha>q has some lines of transmission are
Sufya>n, Muhammad bin ‘Ubayd, Muhammad bin Yusuf, Isma>il
bin Umar and Abu> Ahmad.

First :

‫ِيم ب ِْن ُم َح َّم ِد ب ِْن‬ َ ، ‫ع ْن أَبِي ِه‬

َ ‫ع ْن إِب َْراه‬ َ ، َ‫س ب ِْن أَبِي إِ ْس َحاق‬ َ ُ‫ع ْن يُون‬
َ ، ‫ان‬ ُ َ‫س ْفي‬
ُ ‫ثنا‬
‫ َقا َل‬: ‫ َقا َل‬، ُ‫ع ْنه‬ َّ ‫ي‬
َ ُ‫َّللا‬ َ ‫ض‬ ِ ‫اص َر‬ ٍ َّ‫س ْع ِد ب ِْن أَبِي َوق‬ َ ، ‫ع ْن أَبِي ِه‬
َ ‫ع ْن َج ِد ِه‬ َ ، ‫س ْع ٍد‬َ
‫ط ِن‬ ْ َ‫عا َو ُه َو فِي ب‬ َ َ‫د‬ ِ ُّ‫ " دَع َْوة ُ ذِي الن‬: ‫سلَّ َم‬
‫ون ِإ ْذ‬ َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َّ ‫سو ُل‬
َ ِ‫َّللا‬ ُ ‫َر‬
‫عو ِب َها َر ُج ٌل‬ ُ ‫َل يَ ْد‬ َّ َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬
َ‫الظا ِل ِمين‬ ُ َ‫ َل ِإلَهَ ِإَل أ َ ْنت‬: ‫ت‬ِ ‫ْال ُحو‬
‫ هذا‬: ‫( قال الحاكم‬79‫ (أخرجه الحاكم‬." ُ‫َّللاُ لَه‬
َّ ‫اب‬ ُّ َ‫َيءٍ ق‬
َ ‫ط ِإَل ا ْست َ َج‬ ْ ‫ُم ْس ِل ٌم فِي ش‬
80
.‫حديث اْلسناد ولم يخرجاه‬
Sufya>n transmitted us, from Yu>nus bin Abi> Isha>q from his
father from Ibra>him bin Muhammad bin Sa’ad from his father
from his grandfather Sa’ad bin Abi> Waqa>s} rda. Rasulullah ‫ﷺ‬
said : Du’a> Dhu> Nu>n is a Du’a> while he into stomach whale :
la> ila>ha illa> anta subha>naka inni> kuntu mina az-
dza>limi>n (there is no God of worship except You, the Most
Glory of God that I actually belonged to the people of

79
Al-Ha>kim al-Naisabu>ri, al-Mustadra>k ala al-S{ahi>haiyn, Kita>b al-Du’a> wa al-
Takbir wa al-Tahli>l wa al-Tasbi>h wa al-Zikr, no. 1863, p. 685.
80
Al-Ha>kim al-Naisabu>ri, al-Mustadra>k ala al-S{ahi>haiyn, Kita>b al-Du’a> wa al-
Takbir wa al-Tahli>l wa al-Tasbi>h wa al-Zikr, no. 1863, p. 685.

55
 dha>limi>n). Indeed, a Muslim pray for anything to Him because
Allah ‫ﷻ‬would granted it to him.
The Judgment of H{adi>th
The transmission of this h{adith transmission from the line of
Sufya>n is s}ahi>h. According to the opinion of al-Ha>kim
(405H): the transmission is s}ahi>h.81 The judgement of this
hadith transmission is sahih and it can be hujjah.
Second :

‫ َحدَّثَنِي‬، ‫ي‬ َّ ‫س ب ُْن أَبِي ِإ ْس َحاقَ ال‬

ُّ ‫س ِبي ِع‬ ُ ُ‫ ثنا يُون‬، ‫ي‬ َّ ‫ع َب ْي ٍد‬
ُّ ‫الطنَافِ ِس‬ ُ ‫ثنا ُم َح َّمدُ ب ُْن‬
‫ع ْن أَبِي ِه‬
َ ، ٌ‫ َحدَّث َ ِني َوا ِلدِي ُم َح َّمد‬، ‫اص‬ٍ َّ‫س ِعي ِد ب ِْن أ َ ِبي َوق‬َ ‫ِإب َْراهِي ُم ب ُْن ُم َح َّم ِد ب ِْن‬
‫ون الَّتِي‬ِ ُّ‫ " دَع َْوة ُ ذِي الن‬: ‫سلَّ َم‬
َ ‫علَ ْي ِه َوآ ِل ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َ ‫ي‬ ُّ ‫ قَا َل النَّ ِب‬: ‫ قَا َل‬، ‫س ْع ٍد‬َ
َّ َ‫س ْب َحانَكَ ِإ ِني ُك ْنتُ ِمن‬
‫ َل ْم‬، َ‫الظا ِل ِمين‬ ِ ‫ط ِن ْال ُحو‬
ُ َ‫ َل ِإلَهَ ِإَل أ َ ْنت‬: ‫ت‬ ْ ‫عا ِب َها ِفي َب‬َ َ‫د‬
)82‫ (أخرجه البيهقى‬. " ُ‫َّللاُ لَه‬
َّ ‫اب‬َ ‫ع ِب َها ُم ْس ِل ٌم ِفي ُك ْر َب ٍة ِإَل ا ْست َ َج‬
ُ ‫َي ْد‬

Muhammad bin ‘Ubayd transmitted us, Yu>nus bin Abi> Isha>q

as-Sabi’i> transmitted us, Ibra>hi>m bin Muhammad bin Sa’i>d
bin Abi> Waqa>s{ transmitted me, Wa>lidi> Muhammad
transmitted me, from Abi>hi Sa’ad said, Nabi ‫ﷺ‬said : Du’a>
Dhu> Nu>n is a Du’a while he into stomach whale : la> ila>ha
illa> anta subha>naka inni> kuntu mina az-dza>limi>n (there is
no God of worship except You, the Most Glory of God that I
actually belonged to the people of dha>limi>n). Indeed, a Muslim
pray in difficulty to Him because Allah ‫ﷻ‬would granted it to him.

The Judgment of H{adi>th

81
Al-Ha>kim al-Naisabu>ri, al-Mustadra>k ala al-S{ahi>haiyn, Kita>b al-Dua> wa al-
Takbir wa al-Tahli>l wa al-Tasbi>h wa al-Zikr, no. 1863, p. 685.
82
Abu> Bakr al-Bayhaqi>>, Al-Da’awa>t, Ba>b ad-Dua> ‘inda nuzu>li karabin aw
ghammin, no. 188 p. 272.

56
 The transmission of this hadith transmission from the line of
Muhammad bin ‘Ubayd is uninterrupted, as the researcher
provided with al-Maktabah as-Sha>milah. The researcher also
checked it out in the Taqri>b al-Tahdhi>b and Tahdhi>b al-
Tahdhi>b. And then the narrators are trustworthy, except Yu>nus
bin Isha>q (159H). He is veracious.83 The judgement of this hadith
transmission is Hasan and it can be hujjah.

Third :
َ ، ‫س ب ُْن أ َ ِبي ِإ ْس َحاق‬
َ ‫ع ْن ِإب َْراه‬
‫ِيم ب ِْن ُم َح َّم ِد‬ ُ ُ‫ َحدَّثَنَا يُون‬، ‫ف‬ ُ ‫َحدَّثَنَا ُم َح َّمدُ ب ُْن يُو‬
َ ‫س‬
: ‫سلَّ َم‬
َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ ُ ‫ قَا َل َر‬: ‫ قَا َل‬، ‫س ْع ٍد‬
َّ ‫سو ُل‬
َ ِ‫َّللا‬ َ ، ‫ع ْن أ َ ِبي ِه‬
َ ‫ع ْن‬ َ ، ‫س ْع ٍد‬
َ ‫ب ِْن‬
‫س ْب َحانَكَ إِ ِني‬ ِ ‫ط ِن ْال ُحو‬
ُ َ‫ت ََل ِإلَهَ إِ ََّل أ َ ْنت‬ ْ ‫عا َو ُه َو ِفي َب‬ َ َ‫ون ِإ ْذ د‬
ِ ُّ‫" دَع َْوة ُ ذِي الن‬
َّ ‫اب‬
ُ‫َّللا‬ ُّ َ‫َيءٍ ق‬
َ ‫ط ِإ ََّل ا ْست َ َج‬ َّ َ‫ُك ْنتُ ِمن‬
ُ ‫ فَإِنَّهُ لَ ْم يَ ْد‬، َ‫الظا ِل ِمين‬
ْ ‫ع ِب َها َر ُج ٌل ُم ْس ِل ٌم ِفي ش‬
)86‫و الحاكم‬85‫ و النسائ و الطبرانى‬84‫ (أخرجه الترمذي‬. " ُ‫لَه‬
Muhammad bin Yu>suf transmitted us, from Yu>nus bin Abi>
Isha>q from his father from Ibra>him bin Muhammad bin Sa’ad
from his father from his grandfather Sa’ad bin Abi> Waqa>s} rda.
Rasulullah ‫ﷺ‬said : Du’a> Dhu> Nu>n is a Du’a> while he into
stomach whale : la> ila>ha illa> anta subha>naka inni> kuntu
mina az-dza>limi>n (there is no God of worship except You, the
Most Glory of God that I actually belonged to the people of
dha>limi>n). Indeed, a Muslim pray for anything to Him because
Allah ‫ ﷻ‬would granted it to him.

The Judgment of H{adi>th

83
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b al-Tahzi>b, vol. 2,
p. 686.
84
Abu> I<sya> At-Tirmidhi>, Sunan al-T{irmidhi>, Kita>b Da’awa>t, Ba>b ma> ja> a fi
aqdi tas{bi>h bi al yad, no. 3505, p. 799.
85
Abi> al-Qa>s}im Al-Thabra>ni, Al-Du’a>, Ba>b al-Qawlu ‘inda al-As}ba>h wa al-
Masa>, no. 309, p. 100.
86
Al-Ha>kim al-Naisabu>ri, al-Mustadra>k ala al-S{ahi>haiyn, Kita>b al-Du’a> wa al-
Takbir wa al-Tahli>l wa al-Tasbi>h wa al-Zikr, no. 1864, p. 685.

57
 ‫‪The transmission of this h{adith transmission from the line of‬‬
‫‪Muhammad bin Yu>suf is uninterrupted, as the researcher‬‬
‫‪provided with al-Maktabah as-Sha>milah. The researcher also‬‬
‫‪checked it out in the Taqri>b al-Tahdhi>b and Tahdhi>b al-‬‬
‫‪Tahdhi>b. And then the narrators are trustworthy, except Yu>nus‬‬
‫‪bin Isha>q (159H). He is veracious.87 This judgement of this‬‬
‫‪hadith is Hasan al-isna>d. The judgement of this hadith‬‬
‫‪transmission is Hasan and it can be hujjah.‬‬

‫‪Fourth :‬‬

‫حدثنا إسماعيل بن عمر حدثنا يونس بن أبي إسحاق حدثنا إبراهيم بن محمد‬
‫بن سعد قال ‪ :‬حدثني والدي محمد ‪ :‬عن أبيه سعد قال ‪ :‬مررت بعثمان بن‬
‫عفان في المسجد فسلمت عليه فمَل عينيه مني ثم لم يرد علي السَلم فأتيت‬
‫أمير المؤمنين عمر بن الخطاب فقلت ‪ :‬يا أمير المؤمنين هل حدث في‬
‫اْلسَلم شيء ؟ قال ‪ :‬وما ذاك ؟ قلت ‪َ :‬ل إَل أني مررت بعثمان آنفا في‬
‫المسجد فسلمت عليه فمَل عينيه مني ثم لم يرد علي السَلم قال ‪ :‬فأرسل‬
‫عمر إلى عثمان فدعاه فقال ‪ :‬ما يمنعك أن تكون رددت على أخيك السَلم ؟‬
‫قال عثمان ‪ :‬ما فعلت قال سعد ‪ :‬قلت ‪ :‬بلى قال ‪ :‬حتى حلف وحلفت قال ‪:‬‬
‫ثم إن عثمان ذكر فقال ‪ :‬بلى فاستغفر هللا وأتوب إليه إنك مررت بي آنفا‬
‫وأان أحدث نفسي بكلمة سمعتها من رسول هللا صلى هللا عليه و سلم َل وهللا‬
‫ما ذكرتها قط إَل تغشى بصري وقلبي غشاوة فقال سعد ‪ :‬فأنا أنبئك بها إن‬
‫رسول هللا صلى هللا عليه و سلم ذكر لنا فاتبعته فلما أشفقت أن يسبقني إلى‬
‫منزله ضربت بقدمي اْلرض فالتفت إلي رسول هللا صلى هللا عليه و سلم‬
‫فقال ‪ :‬من هذا أبو إسحاق ؟ قال ‪ :‬قلت ‪ :‬نعم يا رسول هللا قال ‪ :‬فمه ؟ قال ‪:‬‬
‫قلت ‪ :‬وَل وهللا إَل أنك ذكرت لنا أول دعوة ثم جاء هذا اْلعرابي فقال ‪ :‬نعم‬
‫‪87‬‬
‫‪Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b al-Tahzi>b, vol. 2,‬‬
‫‪p. 686.‬‬

‫‪58‬‬
 ‫دعوة ذي النون ( َل إله إَل أنت سبحانك إني كنت من الظالمين ) فإنه لم‬
‫و أبو‬ 88
‫ (أخرجه أحمد‬. ‫يدع بها مسلم ربه في شيء قط إَل استجاب له‬
)89‫يعلى‬
Isma>il bin Umar transmitted us, Yu>nus bin Abi> Isha>q
transmitted us, Ibra>hi>m bin Muhammad transmitted us, said :
wa>lidi> Muhammad transmitted us : from Abi>hi Sa’ad said : I
passed Usman bin Affan in the mosque, and then I said sala>m to
him until his eyes away from me and then didn’t answered sala>m
so I met Umar bin Khatta>b Ami>rul Mu'mini>n, I said: Ya
Amirul mu'minin whether had been there something in Islam ? He
said: what is it? I say that I was just passing Usman in the mosque
and then I said sal>a>m to him, then his eyes away from my eyes
then didn’t answer sala>m, he said: Umar then sent a messenger to
Usman for calling him: what's stopping you to reply to sala>m
your brother? Usman said: I didn’t anything. Sa'ad said: yes he
does it to him (Usman) he swear and I swear. he said then Usman
remembered and said yes, then I ask for forgiveness to god and I
repent to Him, newly, when you pass in front of me, I have
remembered a sentence that I heard from the Rasulullah ‫ﷺ‬. No, by
Allah , I didn’t remember it at all except for the eyes and closed
my heart. "After that Sa'ad said," I'll tell you about it, that the
Rasulullah ‫ﷺ‬said to us a du’a, then he was approached by a
villager, until made him busy. Then the Prophet stood up and I
followed him. When I aware that he would back to his house first,
so I hurried my legs. Then he turned to me and I also turned. He
said, 'Abu Ishaq?' I answered, 'Yes Rasulullah ‫ﷺ‬.' He said, 'What’s
happen?' I replied, No, by Allah, except that you have reminded us

88
Al-Ima>m ah}mad bin Hanbal, al-Musnad, Musnad Shaddad bin Aus, no. 1408, p. 1519..
Abi> Ya’la al-Maus}u>li>, Musnad Abi> Ya’la, Musnad Sa’ad bin Abi> Waqa>s, no. 768,
89

(Damaskus : Da>rul Ma’mun li Tura>th, 1984 M/1404H), p. 361.

59
 of du’a and then came a villager. He said, Right, that du’a Dzu
Nun in the stomach of a fish “la> ila>h ailla> anta subha>naka
inni> kuntu mina az-z{a>limi>n” Indeed, a Muslim pray for
anything to Him because He would grant it to him.

The Judgment of H{adi>th

The transmission of this h{adith transmission from the line of
Isma>’il bin ‘Umar is uninterrupted, as the researcher provided
with al-Maktabah as-Sha>milah. The researcher also checked it out
in the Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b. And then
the narrators are trustworthy, except Yu>nus bin Isha>q (159H).
He is veracious.90 The judgement of this hadith transmission is
hasan al-isna>d and it can be hujjah.
Fifth :

َ ، َ‫س ب ُْن أَبِي ِإ ْس َحاق‬

َ ‫ع ْن ِإب َْراه‬
‫ِيم ب ِْن ُم َح َّم ِد‬ ُ ُ‫ َحدَّثَنَا يُون‬: ‫ قَا َل‬، َ‫َحدَّثَنَا أَبُو أَحْ َمد‬
‫سلَّ َم‬َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َ ِ‫سو ُل هللا‬ُ ‫ ذَ َك َر َر‬: ‫ قَا َل‬، ‫ع ْن َج ِد ِه‬َ ، ‫ع ْن أَبِي ِه‬
َ ، ‫س ْع ٍد‬َ ‫ب ِْن‬
‫ فَقَا َل‬، ‫ي‬َّ َ‫ فَ ْالتَفَتَ ِإل‬، ُ‫ام فَات َّ َب ْعتُه‬
َ َ‫شغَلَهُ فَق‬ ُّ ‫ َو َجا َء أَع َْرا ِب‬: ‫ قَا َل‬، ‫ون‬
َ َ‫ي ف‬ ِ ُّ‫دَع َْوة َ ذِي الن‬
ِ ُّ‫ ذَ َك ْرتَ دَع َْوة َ ذِي الن‬: ُ‫ فَ َم ْه ؟ قُ ْلت‬: ‫ قَا َل‬، ‫ نَعَ ْم‬: ُ‫ قُ ْلت‬، َ‫ أَبَا إِ ْس َحاق‬:
‫ ث ُ َّم‬، ‫ون‬
:‫ت‬ ِ ‫ط ِن ْال ُحو‬ ْ َ‫ون إِ ْذ نَادَى فِي ب‬ ِ ُّ‫ دَع َْوة ُ ذِي الن‬، ‫ نَعَ ْم‬: َ‫ قَال‬، َ‫شغَلَك‬
َ َ‫ي ف‬ٌّ ِ‫َجا َء أَع َْراب‬
َّ َ‫س ْب َحانَكَ إِنِي ُك ْنتُ ِمن‬
ُ ‫ فَإِنَّهُ لَ ْن يَ ْد‬، } َ‫الظا ِل ِمين‬
‫ع َو بِ َها ُم ْس ِل ٌم‬ ُ َ‫{َلَ إِلَهَ إَِلَّ أ َ ْنت‬
َ ‫َيءٍ إَِلَّ ا ْست ُ ِج‬
)91‫ (أخرجه البزار‬.ُ‫يب لَه‬ ْ ‫فِي ش‬

Abu> Ahmad transmitted us, said : Yu>nus bin Abi> Isha>q

transitted us, from Ibra>hi>m bin Muhammad bin Sa’ad, from
Abi>hi, said : Rasullullah ‫ﷺ‬said du’a> dhi> nu>n : the villager

90
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b at-Tahzi>b, vol. 2,
p. 686.
91
Abu> Bakr al-Bazza>r, Musnad al-Bazza>r, Hadi>th Musnad Sa’ad bin Abi> Waqa>s{,
no. 1186, (al-Madi>nah : Maktabah al-Ulu>m wa al Hukum, 2003 M), vol 3. p. 277.

60
 came, bother him and followed him, he looks at me and said :
Aba> Isha>q, I said : Yes, he said : your mouth, I said : you said
du’a> dhi> nu>n then the villager came and bother you, he said :
yes, said du’a> dhi> nu>n while into stomach whale, (la> ilaha
ila> anta subha>naka inn> kuntu mina al-dha>limi>>n), so a
someone pray with it Him because Allah ‫ﷻ‬would granted it to
him.

The Judgement of H{adi>th

The transmission of this h{adith transmission from the line of
Abu> Ahmad is uninterrupted, as the researcher provided with al-
Maktabah as-Sha>milah. The researcher also checked it out in the
Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b. And then the
narrators are trustworthy. The judgement of this hadith is s{ahi>h
al-isna>d. It can be hujjah.

b) Muhammad bin Muha>jir has a line of transmission is ‘Ubayd bin

Muhammad.

‫حدثنا محمد بن مهاجر قال حدثني إبراهيم بن محمد بن سعد عن أبيه عن‬
‫جده قال كنا جلوسا عند رسول هللا صلى هللا عليه وسلم قال اَل أخبركم أو‬
‫أحدثكم بشئ إذا نزل برجل منكم كرب أو بَلء من الدنيا دعا به فرج عنه‬
‫فقيل له بلى قال دعاء ذي النون َل إله إَل أنت سبحانك إني كنت من‬
)92‫ ( أخرجه النسائ‬.‫الظالمين‬

Muhammad bin Muha>jir transmitted us Ibra>hi>m bin

Muhammad bin Sa’ad transmitted us from Abi”hi from Jaddihi
said we sit with Rasulullah ‫ ﷺ‬said : Can I tell you something if

92
Abu> Abdu al-Rahman al-Nasa>i, Al-Sunan al-Kubra >, Kita>b al-Zi>nah, Ba>b Naw’un
a>khor wahuwa sayyid al istighfa>r, no. 10491, (Riya>d : Da>rus al Sala>m, 1420 H/ 1999M), vol. 6,
p. 168.

61
 you get difficulty problem or exam in the affairs of this dunya,
then prayed with him." That du’a of Dzun Nun La> ila>ha illa>
anta subha>naka inni> kuntu mina al-z}a>limi>n. Rasulullah ‫ﷺ‬
said : Du’a Dhu> Nu>n is a Du’a while he into stomach whale :
la> ila>ha illa> anta subha>naka inni> kuntu mina az-
dza>limi>n (there is no God of worship except You, the Most
Glory of God that I actually belonged to the people of
dha>limi>n).

The Judgement of H{adi>th

The transmission of this hadith transmission from the line of

Muhammad bin Muha>jir is uninterrupted, as the researcher
provided with al-Maktabah as-Sha>milah. The researcher also
checked it out in the Taqri>b al-Tahdhi>b and Tahdhi>b al-
Tahdhi>b. And the narrators are trustworthy, except ‘Ubayd bin
Muhammad. The opinion of Ibn Hajar (825H), he is weak,93 and
the opinion of Abu> Ahmad ibn ‘Adi> (360H), he is has munkar
hadi>th.94 The judgement of this h}adi>th is munkar al-isna>d.
The judgement of this hadith transmission is munkar and it can’t
be hujjah.

b. Mus{‘ab bin Sa’ad has a line of transmission is al-Mut}allib

‫ ذَ َك َر‬: ‫ قَا َل‬، ‫ع ْن أ َ ِبي ِه‬َ ، ‫س ْع ٍد‬

َ ‫ب ب ِْن‬ ْ ‫ع ْن ُم‬
ِ ‫ص َع‬ َ ،‫ب‬ ٍ ‫ط‬َ ‫ع ْب ِد هللاِ ب ِْن َح ْن‬
َ ‫ب ب ِْن‬ َّ ‫ع ِن ْال ُم‬
ِ ‫ط ِل‬ َ
ُ‫شغَ َله‬َ َ‫ي ف‬ٌّ ‫ َو َجا َء أَع َْرا ِب‬: ‫ون َقا َل‬
ِ ُّ‫ دَع َْوة َ ذِي الن‬، ‫سلَّ َم‬
َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َ ِ‫سو ُل هللا‬ ُ ‫َر‬
‫ ذَ َك ْرتَ دَع َْوة َ ذِي‬: ُ‫ فَ َم ْه قُ ْلت‬: ‫ نَعَ ْم قَا َل‬: ُ‫ أَبَا إِ ْس َحاقَ قُ ْلت‬: ‫ي فَقَا َل‬َّ َ‫فَاتَّبَ ْعتُهُ فَ ْالتَفَتَ إِل‬
ِ ‫ط ِن ْال ُحو‬
،‫ت‬ ْ َ‫ون إِ ْذ نَادَى فِي ب‬ ِ ُّ‫ نَعَ ْم دَع َْوة ُ ذِي الن‬: ‫شغَلَكَ قَا َل‬ ٌّ ِ‫ون ث ُ َّم َجا َء أَع َْراب‬
َ َ‫ي ف‬ ِ ُّ‫الن‬

93
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b al-Tahzi>b, (Beirut
: Da>r al-Fikr, 1995M/ 1415H ), vol. 1, p. 384.
94
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Tahdhi>b al-Tadhi>b, (Beirut
: Da>r al-Fikr, 1995M/ 1415H ), vol. 7, p. 67.

62
 َّ‫ع بِ َها أ َ َحدٌ ِإَل‬ َّ
ُ ‫ فَإِنَّهُ لَ ْم يَ ْد‬، } َ‫الظا ِل ِمين‬ ُ َ‫{َلَ ِإلَهَ ِإَلَّ أ َ ْنت‬
َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬
)95‫ (أخرجه البزار‬.ُ‫يب َله‬ َ ‫ا ْست ُ ِج‬
From al-Mut}allib bin Abdillah bin Hant}ab from Mus}ab bin Sa’ad
from Abi>hi said, Rasullullah ‫ﷺ‬said du’a dhi> nu>n : the villager
came, bother him and followed him, he looked at me and said : Aba>
Isha>q, I said : Yes, he said : your mouth, I said : you said du’a dhi>
nu>n then the villager came and bother you, he said : yes, said du’a
dhi> nu>n while into stomach whale, (la> ilaha ila> anta subha>naka
inn> kuntu mina al-dha>limi>>n), so a someone prey with it Him
because Allah ‫ ﷻ‬would granted it to him.
The Judgement of H{adi>th
The transmission of this h{adith transmission from the line of al-
Mut}allib bin Abdillah bin Hant}ab is uninterrupted, as the researcher
provided with al-Maktabah as-Sha>milah. The researcher also checked
it out in the Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b. And
then the narrators are trustworthy. The judgement of this h}adith is
s{ahi>h al-isna>d. it can be hujjah.

c. Sa’id al-musayyab has a line of transmission is Muhammad bin

Zayd

ُّ ِ‫س ِن ب ِْن قُت َ ْيبَةَ ْال َع ْسقََلن‬

‫ ثنا‬، ‫ي‬ َ ‫ ثنا ُم َح َّمدُ ب ُْن ْال َح‬، ‫ظ‬
ُ ِ‫اح ِد ْال َحاف‬
ِ ‫ع ْب ِد ْال َو‬ ُّ ‫َحدَّثَنَا‬
َ ‫الزبَي ُْر ب ُْن‬
‫س ِعي ِد‬َ ‫ع ْن‬ َ ، ‫ َحدَّثَنِي أ َ ِبي‬، ‫ي‬
َ ، ‫ع ْن ُم َح َّم ِد ب ِْن زَ ْي ٍد‬ َ ‫س ْك‬
ُّ ‫س ِك‬ َ ‫أَحْ َمدُ ب ُْن‬
َّ ‫ع ْم ِرو ب ِْن بَ ْك ٍر ال‬
‫صلَّى‬ َّ ‫سو َل‬
َ ِ‫َّللا‬ ُ ‫س ِم ْعتُ َر‬ َ : ‫ قَا َل‬، ُ‫ع ْنه‬ َّ ‫ي‬
َ ُ‫َّللا‬ َ ‫ض‬ِ ‫س ْع ِد ب ِْن َمالِكٍ َر‬ َ ‫ع ْن‬ َ ،‫ب‬ َ ‫ب ِْن ْال ُم‬
ِ ‫س ِي‬
َ ‫ي ِب ِه أ َ َج‬
، ‫اب‬ َ ‫ظ ِم الَّذِي ِإذَا دُ ِع‬
َ ‫َّللاِ اْل َ ْع‬ َ ‫ " ه َْل أَدُلُّ ُك ْم‬: ‫سلَّ َم يَقُو ُل‬
َّ ‫علَى اس ِْم‬ َ ‫علَ ْي ِه َو‬ َّ
َ ُ‫َّللا‬
ِ ‫ت الثََّل‬
،‫ث‬ ُّ ‫ْث نَادَاهُ فِي‬
ِ ‫الظلُ َما‬ ُ ‫س َحي‬ َ َ‫طى ؟ الدَّع َْوة ُ الَّتِي د‬
ُ ُ‫عا ِب َها يُون‬ َ ‫سئِ َل بِ ِه أ َ ْع‬
ُ ‫َو ِإذَا‬
‫ ه َْل‬، ِ‫َّللا‬
َّ ‫سو َل‬ َّ َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬
ُ ‫ َيا َر‬: ‫ فَقَا َل َر ُج ٌل‬, " َ‫الظا ِل ِمين‬ ُ َ‫َل ِإلَهَ ِإَل أ َ ْنت‬
" : ‫سلَّ َم‬
َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َّ ‫سو ُل‬
َ ِ‫َّللا‬ َ َ‫صةً أ َ ْم ِل ْل ُمؤْ ِمنِين‬
ُ ‫عا َّمةً ؟ فَقَا َل َر‬ َ ُ‫َت ِليُون‬
َّ ‫س خَا‬ ْ ‫َكان‬
95
Abu> Bakr al-Bazza>r, Musnad al-Bazza>r, hadith mus}’ab bin sa’ad an abi>hi, no 1163,
p. 363.

63
 ‫ َونَ َّج ْينَاهُ ِمنَ ْالغ َِم َو َكذَلِكَ نُ ْن ِجي ْال ُمؤْ ِمنِينَ سورة‬: ‫ع َّز َو َج َّل‬ َّ ‫أََل ت َ ْس َم ُع قَ ْو َل‬
َ ِ‫َّللا‬
َ َ‫ " أَيُّ َما ُم ْس ِل ٍم د‬: ‫سلَّ َم‬
‫عا ِب َها فِي‬ َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ ُ ‫ " َوقَا َل َر‬88 ‫اْلنبياء آية‬
َّ ‫سو ُل‬
َ ِ‫َّللا‬
‫ َو ِإ ْن بَ َرأ َ بَ َرأ َ َوقَ ْد‬، ‫ش ِهي ٍد‬
َ ‫ي أَجْ َر‬ ِ ‫ض ِه ذَلِكَ أُع‬
َ ‫ْط‬ ِ ‫ض ِه أ َ ْربَعِينَ َم َّرة ً فَ َماتَ ِفي َم َر‬
ِ ‫َم َر‬
)96‫غ ِف َر لَهُ َج ِمي ُع ذُنُو ِب ِه "( أخرجه الحاكم‬ ُ

Az-Zubayr bin Abdi al-wa>hid al-Ha>fiz} transmitted us, Muhammad

bin al-Hasan bin Qutaibah al-Asqala>ni> transmitted us, Ahmad bin
Amer bin Bakar as-Saksaki> transmitted us, Abi> transmitted me, from
Muhammad bin Zayd, from Sa’ad bin Ma>lik rda. Said : I heard
Rasulullah ‫ﷺ‬say : didn’t I showed you Allah’s name of Almighty, if
pray with it, it would granted and if asked, it gave? Du’a that Yu>nus
read it while we called in the dark of situation three times, “la> ila>
illa> anta subha>naka inni> kuntu mina az-z{a>limi>n”, rajulun said :
ya> Rasulullah ‫ﷺ‬whether it’s special for the prophet Yunus whereas
it’s common for mukmini>n? Rasulullah ‫ ﷺ‬said : “have you ever heard
Quran verses : and saved him from the sadness and thus we save the
people of mu’mini>n (al-anbiya> :88)” and Rasulullah ‫ﷺ‬said : a
Muslim who prayed with it in sickness as much as 40 times and then
die in a condition of pain that will be rewarded as evidence, and will be
recovered of the disease and forgiven all sin.

The Judgement of H{adi>th

The transmission of this h{adith from transmission the line of Az-

Zubayr bin Abdi al-wa>hid is uninterrupted as the researcher provided
with al-Maktabah as-Sha>milah. The researcher also checked it out in
the Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b. And the
narrators are trustworthy, except ‘Amr bin Bakr, he is munkar, the
opinion of the AbI> ‘Adi> Ahmad bin ‘Adi> (360H), he has munkar

96
Al-Ha>kim al-Naisabu>ri, al-Mustadra>k ala al-S{ahi>haiyn, Kita>b al-Du’a> wa al-
Takbir wa al-Tahli>l wa al-Tasbi>h wa al-Zikr, no. 1865, p. 685.

64
 hadi>th, the opinion of Abu> Ha>tim (288H), he is ma’mu>latun aw
maqbu>latun la> yahillu al-ihtija>j bihi.97 The opinion of al’Uqayli>
(322H), anna hadithuhu ghaira mahfu>z} and the opinion of As-
Sa>ji>, he is weak.98 And Ahmad bin ‘Umar is majhu>l ha>l because
the researcher can’t find the condition of the narrator. The judgement of
this h}adith transmission is d}a’if jiddan al-isna>d. It can’t be hujjah.

2. Description of The Transmission Tree (Silsila al-isna>d)

The transmission tree (Silsila al-isna>d) from word “La> ila>ha illa> anta
subha>naka inni> kuntu mina az-dza>limi>n”, as below:

97
Jama>l al-Di>n Al-Midhi>, Tahdhi>b al-Kam>al fi> Asma> al-Rija>l, (Beirut : Da>r al-
Fikr, 1994 M/ 1414 H), vol. 14, p. 179.
98
Ibn Hajar al-‘Asqala>ni>, Tahdhi<b al-Tahdhi>b, (Beirut : Da>r al-Fikr, 1415 H/ 1995M),
vol. 6, p.199.

65
66
3. Understanding of Takhrij (Fiqh al-Takhrij)

Based on the things that described above, arranged into five parts are :

1. This lafaz} narrated by a companion, he is Sa’ad bin Abi> Waqa>s. According

to observation did researcher between narrations that there isn’t the obvious
difference. The hadiths narrated from Sa’ad bin Abi> Waqa>s explain about
du’a dhu> nu>n while in a condition of difficulty and sadness.

2. According to diagrams about all transmissions which collected by researcher,

that center of narration from Sa’ad bin Abi> Waqa>s is Yu>nus bin Abi>
Isha>q, he had five parts of transmission are Sufya>n, Muhammad bin
‘Ubaid, Muhammad bin Yusuf, and Isma>il bin Umar. According to the
observation did researcher that between their transmissions had clear there is
no difference.

3. This lafaz} has many various types. The most often narrated are

ُّ َ‫َيءٍ ق‬
‫ط ِإَل‬ ْ ‫عو بِ َها َر ُج ٌل ُم ْس ِل ٌم فِي ش‬ َّ َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬
ُ ْ‫الظا ِل ِمينَ َل يَد‬ ُ َ‫ َل ِإلَهَ إَِل أ َ ْنت‬-
ُ‫َّللاُ لَه‬
َّ ‫اب‬َ ‫ا ْست َ َج‬
َّ َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬
َ ‫ لَ ْم يَ ْدعُ ِب َها ُم ْس ِل ٌم فِي ُك ْربَ ٍة ِإَل ا ْست َ َج‬، َ‫الظا ِل ِمين‬
‫اب‬ ُ َ‫ َل ِإلَهَ ِإَل أ َ ْنت‬-
ُ‫َّللاُ َله‬
َّ

َ ‫ع ِب َها أ َ َحدٌ ِإَلَّ ا ْست ُ ِج‬

.ُ‫يب لَه‬ َّ َ‫س ْب َحانَكَ ِإنِي ُك ْنتُ ِمن‬
ُ ‫ فَإِنَّهُ لَ ْم يَ ْد‬، } َ‫الظا ِل ِمين‬ ُ َ‫ {َلَ ِإلَهَ ِإَلَّ أ َ ْنت‬-

4. According to the observation did researcher among the transmissions that

clearly all of this transmissions are traceable.

5. The judgement of hadith transmission from the line of Suyan, Abu> Ahmad,
al-Mut}allib bin Abdullah is s}ahih. Muhammad bin ‘Ubayd, Muhammad bin
Yu>suf, and Isma>’il are Hasan. The judgement of hadith transmission from
the line of Muhammad bin Muha>jir and Az-Zubayr bin Abdi al-wa>hid are

67
 d}a’if al-isna>d. The conclusion: all narrations of this hadith are s}ahih and
can be hujjah. Although there is the d}a’if narration. It can’t change the other
s}ahi>h narrations. Therefore, the researcher will only take hadith of s}ahi>h
and Hasan in practicing and leave the hadith of d{a’i>f.

4. Understanding of Hadith (Fiqh al-Hadith)

1. Shahadah Quran to Hadith

According to observation did researcher that this lafaz} from shahih parts,
described in two conditions that they read while described in a difficult
condition and sadness and suggestion to pray when in a condition of luxury.

Al-Quran that can become proof to the validity of this lafaz} not from a
section of the lafaz} but according to there is a condition where Rasulullah
saw. orders to read it.

The next verses described order to pray in the difficult condition and sadness.

‫ت أ َ ْن ََل ِإلَهَ ِإ ََّل‬ ُّ ‫علَ ْي ِه فَنَادَى ِفي‬

ِ ‫الظلُ َما‬ َ ‫ظ َّن أ َ ْن لَ ْن نَ ْقد َِر‬ َ َ‫َاضبًا ف‬
ِ ‫َب ُمغ‬َ ‫ون ِإ ْذ ذَه‬
ِ ُّ‫َوذَا الن‬ 
‫الظا ِل ِمينَ فَا ْست َ َج ْبنَا لَهُ َونَ َّج ْينَاهُ ِمنَ ْالغ َِم َو َكذَلِكَ نُ ْن ِجي‬
َّ ُ َ‫أ َ ْنت‬
َ‫س ْب َحانَكَ إِنِي ُك ْنتُ ِمن‬
)88-87 : ‫ْال ُمؤْ ِمنِينَ (اَلنبياء‬
This verses described story of the Prophet Yunus a.s, explaining the rank of
God and Its favors as God has given favors to the prophets earlier mentioned
their stories, God answers all their prayers in conditions of difficulty and
trouble, the condition of despicable, and patience in difficulty. Then he has
started with acknowledge the oneness of God and then with purified, glorify,
and praise, then istighfa>r, and set himself with the deed of zalim (sin).99
2. Shahid H{adith from Sunnah
The shahid from the sunah, each of the s}ahi>h narrations can be hujjah by its
self though there isn’t shahid from the other narrations, so enough by the

99
Wahbah Mus}tafa> al-Zuhayli>, al-Tafsi>r al-Muni>r, (Beirut : Da>r al-Fikr, 1418H),
vol.17, p. 116-118.

68
 Quran become a shahid. It also called in the s{ahih narrations that Rasulullah
‫ ﷺ‬read it while described in a difficult condition and sadness and confession
of the sin.

3. Fiqih H{adith
The researcher described that this lafaz} narrated in the s{ahi>h
narrations with lafaz} agreed. So, this narrations become s{ahi>h hujjah to the
recitation this lafaz}. From this s}ahi>h narrations, it is read by a servant in
two conditions that they read while described in a difficult condition and
sadness and confession of the sin.
That Rasulullah ‫ﷺ‬ teaching this du’a while described in difficult
condition and sadness. And du’a is read by Rasulullah ‫ﷺ‬, Du’a Dhu> Nu>n is
a Du’a while he into stomach whale, that is : “La> ila>ha illa anta
subha>naka inni> kuntu mina al-za>limi>n”, you pray it because Allah ‫ﷻ‬
would granted it to him.
This prayer uttered by the Prophet Muhammad ‫ﷺ‬, it shows that each of
du’a read while in a difficult condition and sadness and confession of the sin,
that Allah would grant what the servant asked.

Du’a Dhi> Nu>n is that the whale owner Nabi Yu>nus As. prayed to God
with that’s du’a or that phrase from asking the needs and the rules of God, it’s
cover (‫ )ظرف‬of du’a, while he lost in the condition of whale stomach. It’s
obligated to human to pray with it because Nabi Yu>nus as. pray with it
also.100 If a Muslim always pray it with the aim of honest and s}a>lih
attributed to the defeat and weakness, it’s accepted and granted his du’a.101

The du’a above is the prayer of Yu>nus 'alaihis Salam. He sent by God to
the people of Ninawai, which is one area of the country Mousul-Iraq. He

100
Muhammad bin Abdu al-Rahma>n al-Muba>rakfu>ri>, Tukhfatu al-Ah{wadhi> bi
syarah ja>miu al tirmidhi>, Kita>b al-Da’awa>t, Ba>b ( al-Qa>hira : Da>r al-hadi>th, 1421 H/ 2001
M), juz 9, p. 336.
101
Zaynuddi>n Muhammad al-Maduwi, at-Taisi>r bi Syarhi al-Ja>mi’ al-S{agi>r, (Riya>d :
Maktabah al-Ima>m al-Sya>fi’i, 1408 H / 1988M), juz 2, p. 6.

69
 asking them to believe in Allah ‫ﷻ‬. But they rejected his asking and stay on
their kufur. So he left them with a feeling of annoyance and angry. He
threatened them with the azab of Allah after three days. when he has proven
azab and fall of them, then they believed that Nabi Yunus as. is not lying.
Then they went to the desert to take the children, cattle, and camels. They
separated the mothers and their children. Then they prayed and asked a safety
to Allah ‫ﷻ‬. Then camels and cows blare and their children sound high. Then
Allah ‫ﷻ‬punished them.

Temporally, while Nabi Yu>nus as. was gone. He taking the ship. The
ship was stopped and didn’t sailed. The ship falls down by a large wave. The
ship’s crew said : this servant of self-escaping, then they draw straws, which
of them should be thrown of the ship. The draw fell to Nabi Yu>nus as. Then
Nabi Yu>nus threw himself into the sea. When it appeared a whale who clave
the sea, swallowed Nabi Yu>nus by order of Allah ‫ﷻ‬. The order of Allah ‫ﷻ‬to
save him, he lives in the stomach, it sailed from he river of nil until to the sea
of Pa>ris. Then comes to the river of Tigris, he said : “La> ila>ha illa anta
subha>naka inni> kuntu mina al-za>limi>n”. he included of the z}a>limi>n
because he \left my people before allowed, then Allah ‫ ﷻ‬grant it and ordered
the whale to spit it out into the earth from Sham.102

102
Ali> bin Muhammad (Sult}a>n) Abu> al-Hasan Nur al-Di>n, Muraqa>t al-Mafa>ti>h
Sharhu Mishka>tu al-Mas}a>bi>h, (Beirut : Da>r al-Fikr, 1422 H/ 2002 M), h. 291.

70
C. The Word “Astaghfirullah” and “Saaluka ya> gaffa>r ‘afwan
wa tawbatan # wa bil qahri ya> qahha>r khudh man
tahayyala>”

The lafaz} is :

ُ‫َّللاُ لَه‬
َّ ‫غفَ َر‬
َ ‫ت‬ َ ‫وب ِإلَ ْي ِه ث َ ََل‬
ٍ ‫ث َم َّرا‬ َ ‫ي ْالقَي‬
ُ ُ ‫ُّوم َوأَت‬ َّ ‫يم الَّذِي ََل ِإلَهَ ِإ ََّل ُه َو ْال َح‬
َ ‫َّللاَ ْال َع ِظ‬
َّ ‫أ َ ْست َ ْغ ِف ُر‬
‫عدَدَ َر ْم ِل‬ ْ ‫ َو ِإ ْن َكان‬،‫ش َج ِر‬
َ ‫َت‬ َّ ‫ق ال‬
ِ ‫عدَدَ َو َر‬ ْ ‫ َو ِإ ْن َكان‬،‫َت ِمثْ َل زَ َب ِد ْال َبحْ ِر‬
َ ‫َت‬ ْ ‫ َو ِإ ْن َكان‬،ُ‫ذُنُو َبه‬
‫عدَدَ أَي َِّام الدُّ ْن َيا‬
َ ‫َت‬ْ ‫عا ِلجٍ َو ِإ ْن َكان‬
َ

This lafaz} also has other lafaz} which also has an equal meaning with the
other lafaz} that is about asking forgiveness. That is :

ُ ‫ َوبِ ْالقَ ْه ِر يَا قَه‬# ً‫ع ْفوا ً َوت َْوبَة‬

‫ار ُخ ْذ َمن ت َ َحي ََل‬ َ ‫سأ َ ْلتُكَ يَا‬
ُ َّ‫غف‬
َ ‫ار‬ َ

1. Study of H}adith Transmission Takhrij

This lafaz} narrated by eight companions that is Abi> Sa’i>d, Sayyidah

‘Aisyah, Zayd bin Baula>n, Abu> Umayyah, Khuzayfah, Abdullah bin
Mas’u>d, Thawuba>n bin yujajid, and al-Aghar al-Muzanni>.

a. H{adith Abi> Sa’i>d

Abi> Sa’i>d has a line of transmission that is At}iyyah bin Sa’ad.

At}iyyah bin Sa’ad has a line of transmission from ‘Ubaydullah bin

al-Wali>d.

‘Ubaydullah bin al-Wali>d has a line of transmission from

Muhammad bin Kha>zim (Abu> Mu’a>wiyah).

،ُ‫ع ْنه‬ َّ ‫ي‬

َ ُ‫َّللا‬ َ ‫ض‬ ِ ‫س ِعي ٍد َر‬َ ‫ع ْن أَبِي‬ َ ،َ‫ع ِطيَّة‬
َ ‫ع ْن‬ َ ،ِ‫صافِي‬ َّ ‫ع ِن ْال َو‬َ ،َ‫َحدَّثَنَا أَبُو ُمعَا ِويَة‬
‫يم الَّذِي ََل‬ َّ ‫ أ َ ْست َ ْغ ِف ُر‬:‫ " َم ْن قَا َل ِحينَ يَأ ْ ِوي إِلَى فِ َرا ِش ِه‬:َ‫ع ِن النَّبِي ِ ﷺ قَال‬
َ ‫َّللاَ ْالعَ ِظ‬ َ

71
 ‫َت‬ْ ‫ َو ِإ ْن َكان‬،ُ‫َّللاُ َلهُ ذُنُوبَه‬
َّ ‫غفَ َر‬
َ ‫ت‬ ٍ ‫ث َم َّرا‬ َ ‫وب ِإ َل ْي ِه ث َ ََل‬ َ ‫ي ْالقَي‬
ُ ُ ‫ُّوم َوأَت‬ َّ ‫ِإ َلهَ ِإ ََّل ُه َو ْال َح‬
‫عا ِلجٍ َو ِإ ْن‬
َ ‫عدَدَ َر ْم ِل‬
َ ‫َت‬ ْ ‫ َو ِإ ْن َكان‬،‫ش َج ِر‬ َّ ‫ق ال‬ ِ ‫عدَدَ َو َر‬ َ ‫َت‬ْ ‫ َو ِإ ْن َكان‬،‫ِمثْ َل زَ بَ ِد ْالبَحْ ِر‬
‫ هذا حديث‬: ‫) قال أبُو عيسى‬103‫ (أخرجه الترمذى‬." ‫عدَدَ أَي َِّام الدُّ ْنيَا‬ ْ ‫َكان‬
َ ‫َت‬
‫حسن غريب َل نعرفه إَل من هذا الوجه من حديث الوصافي عبيد هللا بن‬
104
‫الوليد‬

Abu> Mu’a>wiyah transmitted us, from al-Wass}a>fi>, from

‘At}iyyah, from Abi> Sa’i>d ra., from Nabi ‫ﷺ‬said : who said while
going to bed : Astaghfirullah al-Adzi>m alladhi> la> ila>ha illa>
huwa al-Hayyu al-Qayyu>m wa atu>bu ilai>yhi (I asking for
forgiveness from the Almighty God that there is no god except He,
the living and the life of, and repent to Him ‘if you read’ three times)
Allah will forgive his sins, Though your sins as much as the sea-
foam, as many as the grains of sand in the desert, as much as leaves
on all the trees, or much of numbers in world.

The other narrations :

‫غ َف َر‬
َ ،ٍ‫ث َم َّرات‬ ُ ُ ‫ َوأَت‬،‫ي ْالقَيُّو ُم‬
َ ‫ ث َ ََل‬،‫وب إِلَ ْي ِه‬ ُّ ‫َّللاَ الَّذِي ََل إِلَهَ إِ ََّل ُه َو ْال َح‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬-
َ ‫َت ِمثْ َل َر ْم ٍل‬
‫ َوإِ ْن‬،ٍ‫عا ِلج‬ ْ ‫ َوإِ ْن َكان‬،‫َت ِمثْ َل زَ بَ ِد ْالبَحْ ِر‬ ْ ‫َّللاُ لَهُ ذُنُوبَهُ َوإِ ْن َكان‬ َّ
َّ ‫ق ال‬
)105‫ (أخرجه أحمد‬.‫ش َج ِر‬ َ ‫َت ِمثْ َل‬
ِ ‫عدَ ِد َو َر‬ ْ ‫َكان‬

The Judgement of H{adi>th

The transmission of this hadith from the line of Abu> Mu’a>wiyah is

Hasan. According to the opinion of Abu> Isya> in Sunan at-Tirmidhi
(279H): The transmission is Hasan and without the explanation. It
can be hujjah.
103
Abu> I<sya> Al-Tirmidhi>, sunan al-Tirmidhi>, Kita>b al-Da’awa>t, Ba>b Ma> Ja> a fi
al-dua> idha> awa> ila> fira>shihi, no. 3577, p. 815.
104
Abu> I<sya> Al-Tirmidhi>, sunan al-Tirmidhi>, Kita>b ad-Da’awa>t, Ba>b Ma> Ja> a fi
al-dua> idha> awa> ila> fira>shihi, no. 3577, p. 815.
105
Ah}mad bin Hanbal, al-Musnad, Musnad Abi> Sa’i>d al-Khudri>, no. 11074, vol. 17, p.
130.

72
 b. H{adith Sayyidah ‘Aisyah
Sayyidah ‘Aisyah has a line of transmission that is Masru>q bin al-
Jad’i.

Masru>q bin al-Jad’i has a line of transmission from ‘A<mir as-

Sha’bi>.

‘A<mir as-Sha’bi has a line of transmission from Da>wud bin Abi>

Hindi.

َّ ‫سو ُل‬
‫َّللاِ ﷺ‬ ُ ‫ َكانَ َر‬:‫ت‬ ْ َ‫ قَال‬،َ‫شة‬
َ ِ‫عائ‬ َ ‫ع ْن‬ َ ،‫ق‬ ٍ ‫ع ْن َمس ُْرو‬ َ ،‫ام ٍر‬
ِ ‫ع‬ َ ،ُ‫َحدَّثَنَا دَ ُاود‬
َ ‫ع ْن‬
‫ يَا‬: ُ‫ فَقُ ْلت‬:‫ت‬ ُ ُ ‫َّللاَ َوأَت‬
ْ َ‫ قَال‬،‫وب ِإلَ ْي ِه‬ َّ ‫ أ َ ْست َ ْغ ِف ُر‬،ِ‫َّللاِ َوبِ َح ْم ِده‬ ُ " :‫يُ ْكثِ ُر ِم ْن قَ ْو ِل‬
َّ َ‫س ْب َحان‬
ُ ُ ‫َّللاَ َوأَت‬
‫وب ِإلَ ْي ِه؟‬ َّ ‫ أ َ ْست َ ْغ ِف ُر‬،ِ‫َّللاِ َو ِب َح ْم ِده‬
َّ َ‫س ْب َحان‬ُ ‫ أ َ َراكَ ت ُ ْكثِ ُر ِم ْن قَ ْو ِل‬،ِ‫َّللا‬
َّ ‫سو َل‬
ُ ‫َر‬
‫ أ َ ْكث َ ْرتُ ِم ْن َق ْو ِل‬،‫ فَإِذَا َرأَ ْيت ُ َها‬،‫ع ََل َمةً فِي أ ُ َّمتِي‬
َ ‫سأ َ َرى‬ َ ‫ أَنِي‬،‫ " َخب ََّرنِي َر ِبي‬:َ‫فَقَال‬
َّ ‫ص ُر‬
ِ‫َّللا‬ ْ َ‫ فَقَ ْد َرأ َ ْيت ُ َها ) ِإذَا َجا َء ن‬،‫وب ِإلَ ْي ِه‬
ُ ُ ‫َّللاَ َوأَت‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬،ِ‫َّللاِ َو ِب َح ْم ِده‬
َّ َ‫س ْب َحان‬
ُ
َ ‫ } َف‬2 { ‫َّللاِ أ َ ْف َوا ًجا‬
ْ‫سبِح‬ َّ ‫ِين‬ ِ ‫اس َي ْد ُخلُونَ ِفي د‬ َ َّ‫ َو َرأَيْتَ الن‬،َ‫ فَتْ ُح َم َّكة‬، ( ‫َو ْالفَتْ ُح‬
)107‫ و أحمد‬106‫( أخرجه مسلم‬.} 3 { ‫ِب َح ْم ِد َر ِبكَ َوا ْست َ ْغ ِف ْرهُ ِإنَّهُ َكانَ ت ََّوابًا‬

Da>wud transmitted us, from ‘A<mir, from Masru>q, from Aisyah

said : Rasulullah ‫ ﷺ‬increase to say : Subha>nalla>h wa bi hamdihi
astaghfirulla>ha wa atu>bu ila>yhi (Glory to God and to praise
Him, I ask for forgiveness to God and I repent to Him) : Then I said,
Ya Rasulallah ‫ﷺ‬, I see you raised the words,' Subha>nalla>h wa bi
hamdihi astaghfirulla>ha wa atu>bu ila>yhi (Glory be to God and
to praise Him, I asked forgiklveness of God and repent to Him). So
he said, My Rabb told me that I would see a sign on my people,
when I see it then I raised the reading,' Glory be to God and to praise
Him, I asked forgiveness of God and repent to Him, then I seen,
106
Muslim bin Hajjaj, Shahi>h al-Muslim, Kita>b al-s}ola>t, Ba>b ma> yaqu>lu idha> fi al-
ruku>I wa al-suju>di, no. 1088, p. 201.
107
Ah}mad bin Hanbal, al-Musnad, Musnad Abi> Sa’i>d al-Khudri>, no. 24065, vol. 40, p.
75.

73
 namely (when the help of Allah comes and opening) fath Makkah,
and you have to see people going into the religion of God in a hurry,
then glorify the praises of your Rabb and ask forgiveness, surely He
is the God of repentance.

The other narrations

َ‫ َكان‬:‫ت‬ ْ َ‫ قَال‬،َ‫شة‬ َ ِ‫عائ‬ َ ‫ع ْن‬ َ ،‫ق‬ ٍ ‫ع ْن َمس ُْرو‬

َ ،‫ام ٍر‬
ِ ‫ع‬َ ‫ع ْن‬ َ ،َ‫َحدَّثَنَا دَ ُاودُ ب ُْن أَبِي ِه ْند‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬،ِ‫َّللاِ َوبِ َح ْم ِده‬
،َ‫َّللا‬ ُ " :َ‫َّللاِﷺ يُ ْكثِ ُر قَ ْب َل َم ْوتِ ِه أ َ ْن يَقُول‬
َّ َ‫س ْب َحان‬ َّ ‫سو ُل‬
ُ ‫َر‬
ُ ‫ لَ ْم ت َ ُك ْن ت َ ْد‬، ٍ‫عاء‬
‫عو بِ ِه‬ َ ُ‫ إِنَّكَ ِلت ُ ْكثِ َر ِم ْن د‬،ِ‫َّللا‬
َّ ‫سو َل‬ ُ ‫ يَا َر‬: ُ‫ فَقُ ْلت‬:‫ت‬ ُ ُ ‫َوأَت‬
ْ َ‫ قَال‬،" ‫وب إِلَ ْي ِه‬
،‫سي ُِرينِي ِع ْل ًما فِي أ ُ َّمتِي‬ َ ُ‫عَل أ َ ْخبَ َرنِي أَنَّه‬ َ ‫ " ِإ َّن َربِي َج َّل َو‬:َ‫قَ ْب َل ذَلِكَ ؟ قَال‬
َ ُ ‫فَأ َ َم َرنِي ِإذَا َرأَيْتُ ذَلِكَ ْال ِع ْل َم أ َ ْن أ‬
‫ َو ِإنِي قَ ْد َرأ َ ْيتُهُ ِإذَا‬،ُ‫ َوأ َ ْست َ ْغ ِف َره‬،ُ‫ َوأَحْ َمدَه‬،ُ‫س ِب َحه‬
‫ ) قال شعيب‬108‫ فَتْ ُح َم َّكةَ " (أخرجه ابن حبان‬،‫َّللاِ َو ْالفَتْ ُح ق‬ َّ ‫ص ُر‬ ْ َ‫َجا َء ن‬
109
.‫ إسناده صحيح على شرط مسلم‬: ‫اْلرنؤوط‬

The Judgement of H{adi>th

The transmission of this hadith from the line of Da>wud bin Abi>
Hindi is s}ahi>h. According to the opinion of Sheykh Shu’aibal-
Arnau>t} (2016M): the transmission is s}ahi>h as consensus of the
scholars validity of the hadith narrated in S{ahi>h Muslim. It can be
hujjah.

c. H{adith Zayd bin Bu>la>n

Zayd bin Bu>la>n has a line of transmission that is Yasa>r bin Zayd.

Yasa>r bin Zayd has a line of transmission from Bila>l bin Yasa>r.

108
Abu> Ha>tim bin Hibba>n, S{ahi>h Ibn Hibba>n, Kita>b Al-Ta>ri>kh, Ba>b min
sifatihi rasulullah ‫ﷺ‬wa akhba>rihi, no.6411, vol 14. p. 323.
109
Abu> Ha>tim bin Hibba>n, S{ahi>h Ibn Hibba>n, Kita>b Al-Ta>ri>kh, Ba>b min
sifatihi rasulullah ‫ﷺ‬wa akhba>rihi, no.6411, vol 14. p. 323.

74
 Bila>l bin Yasa>r has a line of transmission from Abi> ‘Umar bin
Murrah.

Abi> Umar bin Murrah transmitted us,

‫ار ب ِْن زَ ْي ٍد َم ْولَى النَّ ِبي ِ ﷺ‬ َ ‫س ِم ْعتُ ِب ََل َل بْنَ َي‬

ِ ‫س‬ ُ ‫َحدَّثَنَا أ َ ِبي‬
َ :َ‫ قَال‬،َ ‫ع َم ُر ب ُْن ُم َّرة‬
:َ‫ " َم ْن قَال‬:ُ‫َّللاِ ﷺ يَقُول‬ َّ ‫سو َل‬ َ ُ‫ أَنَّه‬،‫ع ْن َجدِي‬
ُ ‫س ِم َع َر‬ َ ،‫س ِم ْعتُ أَبِي يُ َح ِدثُنِي ِه‬َ :َ‫قَال‬
‫غ ِف َر لَهُ َوإِ ْن َكانَ قَ ْد فَ َّر‬
ُ ،‫وب إِلَ ْي ِه‬ َ ‫ي ْالقَي‬
ُ ُ ‫ُّوم َوأَت‬ َّ ‫َّللاَ الَّذِي ََل إِلَهَ إِ ََّل ُه َو ْال َح‬
َّ ‫أ َ ْست َ ْغ ِف ُر‬
111
. ‫ صحيح‬: ‫) قال اْللباني‬110‫ (أخرجه أبو داود‬."‫ف‬ َّ َ‫ِمن‬
ِ ْ‫الزح‬

Abi> Umar bin Murrah transmitted us, he said : I heard Bila>l bin
Yasa>r bin Zayd the servant of Nabi ‫ﷺ‬said : I heard Abi>
transmitted it to me, from Jaddi>, that he heard Rasulullah ‫ﷺ‬said :
whoever said : I ask for forgiveness from the Almighty God that
there is no god except He, the living and the life of, and repent to
Him (if you read) three times Allah will forgive his sins, though he
ran away from the range of war.

The Judgement of H{adi>th

The transmission of this hadith from the line of Abi> ‘Umar bin
Murrah is uninterrupted, as the researcher provided with al-
Maktabah as-Sha>milah. The researcher also checked it out in the
Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b. And the narrators
are trustworthy, except Yasa>r bin Zayd, he is maqbu>l,112 Bila>l
bin Yasa>r, he is maqbu>l,113 and Umar bin Murrah, he is

110
Abu> Da>wud Sulayma>n al-Sijista>ni, Sunan Abu> Da>wud, Kita>b al-Witri, Ba>b fi>
al-istigfa>r, no. 1517, p. 224.
111
Abu> Da>wud Sulayma>n al-Sijista>ni, Sunan Abu> Da>wud, Kita>b al-Witri, Ba>b fi>
al-istigfa>r, no. 1517, p. 224.
112
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b al-Tahzi>b, vol. 2,
p. 678.
113
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b al-Tahzi>b, vol. 1,
p. 77.

75
 veracious.114 The judgement of this hadith is Hasan and it can be
hujjah.

d. H{adith Abu> Umayyah al-Makhzu>mi>

Abu> Umayyah al-Makhzu>mi> has a line of transmission that is
Abu> Mundhi>r.

Abu> Mundhi>r has a line of transmission from Isha>q bin

Abdullah.

Isha>q bin Abdullah has a part of the transmission from Hamma>d

bin Thalamah.

‫ع ْن أَبِي ْال ُم ْنذ ِِر َم ْولَى أ َ ِبي‬

َ ،َ‫ط ْل َحة‬َ ‫َّللاِ ب ِْن أَبِي‬ َ ‫ع ْن إِ ْس َحاق ب ِْن‬
َّ ‫ع ْب ِد‬ َ ،ٌ‫َحدَّثَنَا َح َّماد‬
‫ف ا ْعتِ َرافًا َولَ ْم‬
َ ‫ص قَ ِد ا ْعت ََر‬ ٍ ‫ي بِ ِل‬ ُ َّ ِ‫ " أَن النَّب‬،ِ‫ومي‬ ِ ‫ع ْن أَبِي أ ُ َميَّةَ ْال َم ْخ ُز‬
َ ،‫ذَ ٍر‬
َ ِ‫ي ﷺ أت‬
‫علَ ْي ِه‬ َ َ ‫ فَأ‬،‫ بَلَى‬:َ‫ قَال‬، َ‫س َر ْقت‬
َ َ‫عاد‬ َ َ‫ َما إِخَالُك‬:‫َّللاِ ﷺ‬ َّ ‫سو ُل‬ ُ ‫ فَقَا َل َر‬،ٌ‫يُو َج ْد َمعَهُ َمت َاع‬
َّ ‫ ا ْست َ ْغ ِف ِر‬:َ‫ فَقَال‬،‫َم َّرتَي ِْن أ َ ْو ث َ ََلثًا فَأ َ َم َر بِ ِه فَقُ ِط َع َو ِجي َء بِ ِه‬
:َ‫ فَقَال‬،‫َّللاَ َوتُبْ إِلَ ْي ِه‬
َ ْ‫ اللَّ ُه َّم تُب‬:َ‫ فَقَال‬،‫وب إِلَ ْي ِه‬
.)115‫ (أخرجه أبو داود‬.‫علَ ْي ِه ث َ ََلثًا‬ ُ ُ ‫َّللاَ َوأَت‬
َّ ‫أ َ ْست َ ْغ ِف ُر‬
117
‫ ضعيف‬: ‫ قال الشيخ اْللباني‬.)116‫َم َّرتَي ِْن (أخرجه ابن ماجة‬

Hamma>d transmitted us, from Isha>q bin Abdillah bin Abi>

T{alhah, from Abi> al-Mundhir helper Abi> dhar, from Abi>
Umayyah al-Makhzu>ri>, “that Nabi ‫ ﷺ‬ever met a thief who has
admitted his guilt, he stole but the object has not with him.
Rasulullah ‫ ﷺ‬said: you had ever stolen, right? he replied, "right". he
repeats that question two or three times. He then ordered to cut off

114
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b al-Tahzi>b, vol. 1,
p. 447.
115
Abu> Da>wud Sulayma>n al-Sijista>ni, Sunan Abu> Da>wud, Kita>b al-Hudu>d, Ba>b
fi> al-tilqayni fi al-had, no. 4380, p.616.
116
Ibn Majah al-qazuwayni, Sunan Ibn Majah, Kita>b al-Ada>b, Ba>b istighfa>r\, no. 3815,
p. 545.
117
Ibn Majah al-qazuwayni, Sunan Ibn Majah, Kita>b al-Ada>b, Ba>b istighfa>r\, no. 3815,
h. 545

76
 his hands, then he comes to him. he said: "asking forgiveness to
God, and repent to Him." the man then said, I asking forgiveness of
God and repent to Him". He prayed: Ya Allah forgive him." The
prayer he spoke to three times or two times.

The other narrations

ُ‫ فَقَا َل لَه‬،ٌ‫ َولَ ْم يُو َج ْد َمعَهُ َمت َاع‬،‫ف ا ْعتِ َرافًا‬ َ ‫ص ا ْعت ََر‬ ٍ ‫ي بِ ِل‬ ُ َّ ‫سو َل‬ ُ ‫أَن َر‬
َ ِ‫َّللاِ ﷺ أت‬
‫ ث ُ َّم ذهبوا‬،ُ‫طعُوه‬ َ ‫ ا ْذ َهبُوا بِ ِه فَا ْق‬:َ‫ قَال‬،‫ بَلَى‬:َ‫س َر ْقتَ ؟ قَال‬َ َ‫ َما أَخَالُك‬:‫َّللاِ ﷺ‬
َّ ‫سو ُل‬ ُ ‫َر‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬:َ‫ فَقَال‬،‫وب إِلَ ْي ِه‬
َ‫َّللا‬ ُ ُ ‫َّللاَ َوأَت‬
َّ ‫ قُ ْل أ َ ْست َ ْغ ِف ُر‬:ُ‫ فَقَا َل لَه‬،‫ ث ُ َّم َجا ُءوا بِ ِه‬،ُ‫طعُوه‬
َ َ‫بِ ِه فَق‬
‫ و‬119‫ و البيهقى‬118‫ (أخرجه النسائ‬.‫ع َل ْي ِه‬ َ ْ‫ اللَّ ُه َّم تُب‬:َ‫ قَال‬،‫وب ِإ َل ْي ِه‬ ُ ُ ‫َوأَت‬
)120‫الدارمى‬

The Judgment of H{adi>th

The transmission of this hadith from the line of Hamma>d bin
Thalamah is uninterrupted, as the researcher provided with al-
Maktabah as-Sha>milah. The researcher also checked it out in the
Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b. And the narrators
are trustworthy, except Abu> Al-Mundhir, he is maqbu>l.121The
judgement of this h}adi>th is Hasan al-isna>d.

e. Hadith Khuzayfah bin al-Yama>n

Khuzayfah bin al-Yama>n has a line of transmission that is Abi> al-
Mughi>rah (‘Ubaydullah bin Amer).

118
Abu> Abdu al-Rahman an-Nasa>i, Al-Sunan al-Kubra >, Kita>b Qat’u as-Sa>riq, Ba>b
tulqayna as-Sa>riq, no. 7322, vo. 7, p. 8.
119
Abu> Bakr al-Bayhaqi>, Sunan al-Sugra> lil bayhaqi>, Kita>b al-Hudu>d, Ba>b al-
I’tira>f bi al-Sariqah, no. 3367, vol. 7, p. 311,
120
Abdula>h bin Abdu al-Rahman Al-Da>rimi>, Sunan al-Da>rimi>, Kita>b Hudu>d, Ba>b
al-Ma’rifati bi al-Sa>riqoh, no. 2303, (Beirut : Da>r al-Kita>b al-‘Arabiy, 1407 H), vol.2, p. 228.
121
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>>b at-Tahzi>b, vol. 2,
p. 769.

77
 Abi> al-Mughi>rah (‘Ubaydullah bin Amer) has a line of
transmission from Abi> Isha>q.

Abi> Isha>q has some line of transmission from Isra>i>l bin

Yu>nus, Shu’bah bin al-Hajjaj, Sufya>n at-thawri>, Yazi>d bi Abdu
ar-Rahma>n (Abu> Kha>lid ad-Dala>ni>).

First:

‫ َكانَ فِي‬:َ‫ قَال‬،َ‫ع ْن ُحذَ ْيفَة‬ َ ،ِ‫يرة‬ َ ‫ع ْن أَبي ْال ُم ِغ‬ َ ، َ‫ع ْن أَبي ِإ ْس َحاق‬ َ ،ُ‫َحدَّثَنَا ِإس َْرائِيل‬
َ‫ " أَيْن‬:َ‫ فَذَ َك ْرتُ ذَلِكَ ِللنَّبي ِ ﷺ قَال‬،ِ‫غي ِْره‬ َ ‫علَى أ َ ْه ِلي لَ ْم أ َ ْعدُهُ ِإلَى‬ َ ‫سانِي ذَ َرب‬ َ ‫ِل‬
" ‫ َوأَتُوب ِإلَ ْي ِه‬،ٍ‫َّللاَ ُك َّل يَ ْو ٍم ِمائَةَ َم َّرة‬ ِ َ‫أ َ ْنتَ ِمنَ ِاَل ْستِ ْغف‬
َّ ‫ ِإنِي َْل َ ْست َ ْغ ِف ُر‬،ُ‫ار يَا ُحذَ ْيفَة‬
‫ صحيح لغيره دون‬: ‫) قال أحمد‬124‫و البزار‬123‫و الدارمي‬ 122
‫(أخرجه أحمد‬
125
.‫قصة ذرابة اللسان‬

Israi>l transmitted us I, from Isha>q, from al-Mughi>rah, from

Khuzayfah, said : there were the filthy of words in my tongue to my
family, I can’t spread to them each the others, then I remembered it
to the Nabi ‫ﷺ‬: how did you asking forgiveness, Ya> Khuzayfah?
That I asking Allah's forgiveness more than hundred times a day, and
I repent to Him.

122
Ah}mad bin Hanbal, al-Musnad, Musnad Khuzayfah bin al-Yama>n, no. 23340, vol. 38,
p. 365.
123
Abdulla>h bin Abdu al-Rahman al-Da>rimi>, Sunan al-Da>rimi>, Kita>b al-Raqa>iq,
Ba>b fi al istighfa>r, no. 2641, vol. 1, p. 391.
124
Abu> Bakr al-Bazza>r, Musnad al-Bazza>r, Hadi>th Musnad Khuzayfah bin al-Yama>n,
no. 2970, (al-Madi>nah : Maktabah al-Ulu>m wal Hukum, 2003 M), vol.7, p. 372.
125
Ah}mad bin Hanbal, al-Musnad, Musnad Khuzayfah bin al-Yama>n, no. 23340, vol. 38,
p. 365.

78
 The other narrations

َّ ‫ أ َ ْست َ ْغ ِف ُر‬،ٍ‫َّللاَ ُك َّل يَ ْو ٍم ِمائَةَ َم َّرة‬

َ‫َّللا‬ ِ َ‫أَيْنَ أ َ ْنتَ ِمنَ اَل ْستِ ْغف‬
َّ ‫ار؟ َوإِنِي ْل َ ْست َ ْغ ِف ُر‬
)126‫ (أخرجه الطبرانى‬.‫وب ِإ َل ْي ِه‬ ُ ُ ‫َوأَت‬

The Judgment of H{adi>th

The transmission of this hadith from the line of Isra>i>l bin Yu>nus
is s}ahi>h. According to the opinion of Ahmad bin Hanbal: the
transmission is s}ahi>h lighairihi. The judgement of this hadith is
s}ahi>h. It can be hujjah.

Second :

‫يرة َ أ َ َبا ْال َو ِلي ِد‬

َ ‫ أ َ ِو ْال ُم ِغ‬،ِ‫يرة‬
َ ‫س ِم ْعتُ أ َ َبا ْال ُم ِغ‬
َ :َ‫ قَال‬، َ‫ ثنا أَبُو ِإ ْس َحاق‬،ُ‫ش ْع َبة‬
ُ ‫حدثنا‬
‫ب‬ ُ ‫ ﷺ ِإنِي َر ُج ٌل ذَ ِر‬،ِ‫َّللا‬ َّ ‫سو َل‬ ُ ‫ َيا َر‬:َ‫ع ْنهُ أَنَّهُ قَال‬ َّ ‫ي‬
َ ُ‫َّللا‬ َ ‫ض‬ ِ ‫ع ْن ُحذَ ْيفَةَ َر‬ ُ ‫يُ َحد‬
َ ،‫ِث‬
ِ َ‫ " فَأَيْنَ أ َ ْنتَ ِمنَ اَل ْستِ ْغف‬:َ‫ فَقَال‬،‫ع َلى أ َ ْه ِلي‬
‫ار؟ ِإنِي‬ َ َ‫عا َّمةَ ذَلِك‬ َ ‫ َو ِإ َّن‬،‫ان‬ِ ‫س‬ َ ‫الل‬
ِ
‫(أخرجه‬. " ٍ‫ أ َ ْو ِفي ْال َي ْو ِم ِمائَةَ َم َّرة‬،‫َّللاَ ِفي ْال َي ْو ِم َواللَّ ْيلَ ِة أ َ ِو اللَّ ْيلَ ِة‬
َّ ‫ْل َ ْست َ ْغ ِف ُر‬
‫ هذا حديث صحيح اْلسناد‬: ‫) قال الحاكم‬129‫و الحاكم‬ 128
‫و البزار‬ 127
‫النسائ‬
130
.‫ولم يخرجاه هكذا‬

Shu’bah transmitted us, Abu> Isha>q transmitted us, said : I heard

Aba> al-Mughi>rah or Al-Mughi>rah Aba> al-Wali>d transmitted,
from Khuzayfah ra. That he said : Ya> Rasulullah ‫ﷺ‬I was a man
who the filthy of words were in my tongue, that all faced to my
family, he said : how did you asking forgiveness? That I asking

126
Sulayma>n bin Ahmad al-T{abra>ni>, Mu’jam al-Awsat{, Ba>b ‘adadu istighfa>r
rasulullah ‫ﷺ‬fi> kulli yawmin man qa>la miata marrat>, no. 302, vol. 1, p. 190.
127
Abu> ‘Abdu al-Rahman An-Nasa>i, Al-Sunan al-Kubra >, Kita>b al-Zi>nah, Ba>b ma>
yaqu>lu man ka>na dharbi al lisa>n, no. 10210, vol. 9, p. 209.
128
Abu> Bakr al-Bazza>r, Musnad al-Bazza>r, Hadi>th Musnad Khuzayfah bin al-Yama>n,
no. 2971, vol.7, p. 373.
129
Al-Ha>kim al-Naisabu>ri>, al-Mustadrak ala> al-S{ahi>hayn, Kita>b al-Du’a> Takbi>r,
Tahli>l, Tasbi>h, wa al-Zikr, no. 1881, vol. 1, p. 691.
130
Al-Ha>kim an-Naisabu>ri>, al-Mustadrak ala> as-S{ahi>hayn, Kita>b al-Du’a>
Takbi>r, Tahli>l, Tasbi>h, wa al-Zikr, no. 1881, vol. 1, p. 691.

79
 Allah's forgiveness the day and night, a long night, more than
hundred times a day.

The Judgment of H{adi>th

The transmission of this hadith from the line of Shu’bah bin al-
Hajjaj is s}ahi>h, According to the opinion of al-Ha>kim (405M):
the transmission is s}ahi>h. The judgement of this hadith is s}ahi>h
al-isna>d, without doubt, and it can be hujjah.

Third :

ُ‫ ُك ْنت‬:َ‫ قَال‬،َ‫ع ْن ُحذَ ْيفَة‬ َ ،‫ير ِة‬ َ ‫بن ْال ُم ِغ‬ ِ ‫عب ْي ِد‬ ُ ‫ع ْن‬ َ ، َ‫ع ْن أَبي ِإ ْس َحاق‬ َ ، َ‫س ْف َيان‬
ُ ‫ع ْن‬َ
‫ قَ ْد َخ ِشيتُ أ َ ْن يُد ِْخ َل ِني‬،ِ‫َّللا‬ َّ ‫سو َل‬ ُ ‫ َيا َر‬: ُ‫ فَقُ ْلت‬،‫علَى أ َ ْه ِلي‬ َ ‫ان‬ِ ‫س‬ ِ ‫َر ُج ًَل ذَ ِرب‬
َ ‫الل‬
ً‫َّللاَ ِفي ْال َي ْو ِم ِمائَة‬
َّ ‫ار؟ ِإنِي َْل َ ْست َ ْغ ِف ُر‬ ِ َ‫ " فَأَيْنَ أ َ ْنتَ ِمنَ ِاَل ْس ِت ْغف‬:َ‫ َقال‬،‫ار‬
َ َّ‫سا ِني الن‬ َ ‫ِل‬
)133‫ و النسائ‬132‫ و الحاكم‬131‫>(أخرجه أحمد‬. ‫مرة‬

From Sufya>n, from Abi> Isha>q, from ‘Ubayd bin al-Mughi>rah,

from khuzayfah, said : I was a man who the filthy of words were in
my tongue to my family, then I said : Ya> Rasulullah ‫ﷺ‬I was afraid
my tongue make me go into the hell, he said : how did you asking
forgiveness? That I asking Allah's forgiveness more than hundred
times a day, and I repent to Him.

The other narrations :

131
Ah}mad bin Hanbal, al-Musnad, Musnad Khuzayfah bin al-Yama>n, no. 23419, vol. 5, p.
397.
132
Al-Ha>kim al-Naisabu>ri>, al-Mustadrak ala> al-S{ahi>hayn, Kita>b al-Du’a Takbi>r,
Tahli>l, Tasbi>h, wa az-Zikr, no. 1882 , vol. 1, p. 692.
133
Abu> ‘Abdu al-Rahman An-Nasa>i, Al-Sunan al-Kubra >, Kita>b az-Zi>nah, Ba>b ma>
yaqu>lu man ka>na dharbilisa>n, no. 10212, vol. 9, p. 170.

80
 َ ‫ َو َكانَ ذَلِكَ ََل يَ ْعدُو ُه ْم ِإ َلى‬،‫علَى أ َ ْه ِلي‬
،‫غي ِْر ِه ْم‬ َ ‫سانِي ذَ َرب‬ َ ‫ َكانَ فِي ِل‬-
‫ار يَا ُحذَ ْيفَةُ؟ إِنِي‬ ِ َ‫ " فَأَيْنَ أ َ ْنتَ ِمنَ ِاَل ْستِ ْغف‬:َ‫ش َك ْوتُ ذَلِكَ ِإلَى النَّبي ِ ﷺ قَال‬ َ َ‫ف‬
)134‫ (أخرجه أحمد‬.ٍ‫َّللاَ فِي ْاليَ ْو ِم ِمائَةَ َم َّرة‬
َّ ‫َْل َ ْست َ ْغ ِف ُر‬
" :َ‫ قَال‬،‫علَى أ َ ْه ِل ِه‬ َ ‫ َوذَ َك َر ِم ْن ذَ َرابِتِ ِه‬،‫سانِي‬ َ ‫ أَحْ َرقَنِي ِل‬: ُ‫ي ﷺ فَقُ ْلت‬ َّ ِ‫ أَتَيْتُ النَّب‬-
ُ ُ ‫َّللاَ فِي ْاليَ ْو ِم َوأَت‬
.ٍ‫وب ِإ َل ْي ِه ِمائَةَ َم َّرة‬ َّ ‫ار؟ ِإنِي ْل َ ْست َ ْغ ِف ُر‬ ِ َ‫أَيْنَ أ َ ْنتَ ِمنَ اَل ْستِ ْغف‬
)135‫(أخرجه النسائ‬

The Judgment of H{adi>th

The transmission of this hadith from the line of Sufya>n at-thawri>

is uninterrupted, as the researcher provided with al-Maktabah as-
Sha>milah. The researcher also checked it out in the Taqri>b al-
Tahdhi>b and Tahdhi>b al-Tahdhi>b. The narrators are thiqa>t,
except Abi> al-Mughi>rah is kuniyah ‘Ubayd bin Mughi>rah, he is
majhu>l according to the opinion of Ibn Hajar al-‘Asqalani>
(852H),136 because the researcher found the name of this narrator but
in the book there is no explanation of biography of this narrator,
there isn’t mention him as the narrator of thiqah, but there two or
more who narrated from him. The researcher concludes that this
narrator majhu>l ha>l.137 From the comparison of those narrations
that portrayed by the researcher. It could be concluded that the other
narrations are s}ahi>h, and there isn’t fisqu ar-rawi and kazib.
Hence, the d}a’i>f transmission can rise to Hasan lighayrihi. The

134
Ah}mad bin Hanbal, al-Musnad, Musnad Khuzayfah bin al-Yama>n, no. 23421, vol. 5, p.
402.
135
Abu> Abdu al-Rahman al-Nasa>i, Al-Sunan al-Kubra >, Kita>b al-Zi>nah, Ba>b ma>
yaqu>lu man ka>na dharbi al lisa>n, no. 10286, vol. 6, p. 117.
136
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>b al-Tahdhi>b, vol. 2,
p. 768.
137
Al-Haal Majhul also called Al-Mastur (covered). The so-called Al-Haal Majhul is "a
narrator in which there are two or more people who narrated the hadith from him and there were no
scholars who say that he is the narrator who can be trusted". (look at must{alah al-hadith, p : 98).

81
 judgement of this hadith transmission is hasan lighayrihi and it can
be hujjah.

Fourth :

َ ،ِ‫عبَ ْي ٍد ْال َب َج ِلي‬

‫ع ْن‬ َ ‫ع ْن أ َ ِبي ْال ُم ِغ‬
ُ ‫ير ِة‬ َ ، َ‫ َحدَّثَنَا أَبُو ِإ ْس َحاق‬،‫ي‬
ُّ ‫َحدَّثَنَا أَبُو خَا ِل ٍد الدَّاَل ِن‬
‫ قَ ْد أَحْ َر ْقتُ أ َ ْه ِلي‬،‫ان‬ ِ ‫س‬َ ‫الل‬
ِ ‫ب‬ ُ ‫ إِنِي ذَ ِر‬: ُ‫َّللاِ ﷺ فَقُ ْلت‬ َّ ‫سو َل‬ُ ‫ أَتَيْتُ َر‬:َ‫ قَال‬،َ‫ُحذَ ْيفَة‬
‫وب إِلَ ْي ِه فِي ْاليَ ْو ِم‬
ُ ُ ‫َّللاَ َوأَت‬ ِ َ‫ " فَأَيْنَ أ َ ْنتَ ِمنَ اَل ْستِ ْغف‬:َ‫سانِي؟ قَال‬
َّ ‫ إِنِي ْل َ ْست َ ْغ ِف ُر‬،‫ار‬ َ ‫بِ ِل‬
)138‫(أخرجه النسائ‬." ٍ‫ِمائَةَ َم َّرة‬

From Abu> Kha>lid, from Abi> Isha>q, from Abi> al-Mughi>rah

Ubayd al-Bajali>, from Khuzayfah, said : I came to Rasulullah ‫ﷺ‬
then I said : I was the filthy of words were in my tongue, I burned to
my amusedly with my tongue, he said : how did you asking
forgiveness? That I asking Allah's forgiveness and I repent to Him
more than hundred times a day.

The Judgment of H{adi>th

The transmission of this hadith from the line of Abu> Kha>lid ad-
Dala>ni> is uninterrupted, as the researcher provided with al-
Maktabah as-Sha>milah. The researcher also checked it out in the
Taqri>b al-Tahdhi>b and Tahdhi>b al-Tahdhi>b. The narrators are
thiqa>t, except Abi> al-Mughi>rah is kuniyah ‘Ubayd bin
Mughi>rah, he is majhu>l according to the opinion of Ibn Hajar al-
‘Asqalani> (852H),139 because the researcher found the name of this
narrator but in the book no explanation of biography of this narrator,
there isn’t mention him as the narrator of thiqah, but there two or
more who narrated from him. So the researcher concludes that this

138
Abu> ‘Abdu al-Rahman Al-Nasa>i, Al-Sunan al-Kubra >, Kita>b az-Zi>nah, Ba>b ma>
yaqu>lu man ka>na dharbi al lisa>n, no. 10287, vol. 6, p. 118.
139
Shiha>b al-Di>n Ahmad bin ‘AIi> ibn Hajar al-Asqala>ni>, Taqri>b al-Tahdhi>b, vol. 2,
p. 768.

82
 narrator majhu>l ha>l. From the comparison of those narrations that
portrayed by the researcher. It could be concluded that the other
narrations are s}ahi>h, and there isn’t fisqu ar-rawi and kazib.
Hence, the d}a’i>f transmission can rise to Hasan lighayrihi. The
judgement of this hadith transmission is hasan lighayrihi and it can
be hujjah.

f. H{adith Abdullah bin Mas’u>d

Abdullah bin Mas’u>d has a line of transmission that is ‘Auf bin

Ma>lik.

‘Auf bin Ma>lik has a line of transmission from D{ura>r bin

Murrah.

D{ura>r bin Murrah has a line of transmission from Isra>i>l bin

Yu>suf.

َّ ‫ي‬
ُ‫َّللا‬ َ ‫ض‬ ِ ‫ع ِن اب ِْن َم ْسعُو ٍد َر‬َ ،‫ص‬ ِ ‫ع ْن أَبِي اْلَحْ َو‬ ٍ ‫ع ْن أَبِي ِسن‬
َ ،‫َان‬ َ ،ُ‫حدثنا ِإس َْرائِيل‬
َ ‫َّللاَ ْالعَ ِظ‬
‫يم الَّذِي َل ِإلَهَ ِإَل هُ َو‬ َّ ‫ أ َ ْست َ ْغ ِف ُر‬:َ‫ " َم ْن قَال‬:‫َّللاِ ﷺ‬
َّ ‫سو ُل‬ ُ ‫ قَا َل َر‬:َ‫ قَال‬،ُ‫ع ْنه‬
َ
.‫ف‬ َّ َ‫ارا ِمن‬
ِ ْ‫الزح‬ ًّ َ‫ َوإِ ْن َكانَ ف‬،ُ‫ت َلهُ ذُنُوبُه‬ ْ ‫غ ِف َر‬ ُ ُ ‫ َوأَت‬،‫ي ْالقَيُّو ُم‬
ُ ،‫وب ِإ َل ْي ِه ثََلثًا‬ ُّ ‫ْال َح‬
.ُ‫ َو َل ْم يُخ َِر َجاه‬، ‫ش ْي َخي ِْن‬
َّ ‫علَى ش َْر ِط ال‬
َ ‫ص ِحي ٌح‬ ٌ ‫) َهذَا َحد‬140‫(أخرجه الحاكم‬
َ ‫ِيث‬

Isra>i>l transmitted us, from Abi> Sina>n, from Abi> al-ahwas},

from Ibn Mas’u>d ra. Said : Rasulullah ‫ ﷺ‬said : who said :
Astaghfirullah al-Adzi>m alladhi> la> ila>ha illa> huwa al-Hayyu
al-Qayyu>m wa atu>bu ilai>yhi (I asked for forgiveness from the
Almighty God that there is no god except He, the living and the life
of, and repent to Him ‘if you read’ three times) Allah will forgive his
sins, though he ran away from the range of war.

140
Al-Ha>kim a-Naisabu>ri>, al-Mustadrak ala> al-S{ahi>hayn, Kita>b al-Du’a> Takbi>r,
Tahli>l, Tasbi>h, wa al-Zikr, no. 1884 , vol. 1, p. 692.

83
 The Judgement of H{adi>th

The transmission of this hadith from the line of Isra>i>l bin Yu>suf
is s}ahi>h. According to the opinion of al-Ha>kim (405H): the
transmission is s}ahi>h because follow the consensus of the scholars
on the whole validity of the hadith narrated in S{ahihayn (S{ahi>h
al-Bukha>ri> and S{ahi>h al-Muslim). The judgement this hadith is
s}ahi>h al-isna>d and it can be hujjah, without doubt, and it can be
hujjah.

g. H{adith Thawuba>n bin yujadid

Thawuba>n bin yujajid has a line of transmission that is ‘Amr bin

Murthid.

‘Amr bin Murthid has a line of transmission from Shadad bin

Abdullah.

Shadad bin Abdullah has a line of transmission from Abdurrahman

bin ‘Amr.

َ ،‫ع ْن أَبِي أ َ ْس َما َء‬

‫ع ْن‬ َ ‫شدَّادُ ب ُْن‬
َّ ‫ع ْب ِد‬
َ ،ِ‫َّللا‬ َ ُ‫ار ا ْس ُمه‬
ٍ ‫ع َّم‬َ ‫ع ْن أَبِي‬
َ ،ِ‫ع ِن اْل َ ْوزَ ا ِعي‬
َ
:َ‫ َو َقال‬،‫ ا ْست َ ْغفَ َر ث َ ََلثًا‬،‫ص ََلتِ ِه‬
َ ‫ف ِم ْن‬ َ ‫ص َر‬ َ ‫َّللاِ ﷺ ِإذَا ا ْن‬ ُ ‫ " َكانَ َر‬:َ‫ قَال‬، َ‫ث َ ْوبَان‬
َّ ‫سو ُل‬
:ُ ‫ قَا َل ْال َو ِليد‬،" ‫اْل ْك َر ِام‬
ِ ‫ار ْكتَ ذَا ْال َج ََل ِل َو‬ َّ ‫" اللَّ ُه َّم أ َ ْنتَ ال‬
َّ ‫ َو ِم ْنكَ ال‬،‫س ََل ُم‬
َ َ‫ تَب‬،‫س ََل ُم‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬،َ‫َّللا‬
. َ‫َّللا‬ َّ ‫ أ َ ْست َ ْغ ِف ُر‬:ُ‫ تَقُول‬:َ‫ار؟ قَال‬ُ َ‫ْف ْاَل ْستِ ْغف‬ َ ‫ َكي‬،ِ‫فَقُ ْلتُ ِلَل َ ْوزَ ا ِعي‬
)141‫(أخرجه المسلم‬

141
Muslim bin Hajja>j, Shahi>h al-Muslim, Kita>b masa>jid wa mawa>diu al-s}alat, Ba>b
istihba>b al-zikru ba’da al-s}olat wa baya>ni sifa>tihi, no. 1334, p. 239.

84
 From al-Awza>’i>, from Abi> Amma>r the name is Shaddad bin
Abdullah, from Abi> Asma>, from Thawba>n said : Rasulullah ‫ﷺ‬
when he completed of his prayer, he asking forgiveness from Allah,
as many as three times, then say: “Allahumma anta as-Sala>m wa
minka as-sala>m, taba>rakta dha> al-jala>li wal ikra>m." (Ya
Allah, you are the Master of Save, the arrival of safety from you,
You are the Highest, that He had riches and glory. Al-Wali>d said : I
asked to al-Awza>'i>, how asking forgiveness is that? He replied so
say: Astaghfirullah, astaghfirullah."

The other narrations

‫ار ْكتَ ذَا‬ َّ ‫ " اللَّ ُه َّم أ َ ْنتَ ال‬:ُ‫ ث ُ َّم يَقُول‬،‫َّللاَ " ث َ ََلثًا‬
َّ ‫س ََل ُم َو ِم ْنكَ ال‬
َ َ‫ تَب‬،‫س ََل ُم‬ َّ ‫" أ َ ْست َ ْغ ِف ُر‬-
) 142‫ ( أخرجه أحمد‬."‫اْل ْك َر ِام‬ ِ ْ ‫ْال ِج ََل ِل َو‬

The Judgement of H{adi>th

The transmission of this hadith from the line of Abdurrahman bin

‘Amr is s}ahi>h. According to the consensus of the scholars on the
validity of the hadith narrated in S{ahi>h Muslim. So the judgement
this hadith is s}ahi>h al-isna>d and it can be hujjah, without doubt,
and it can be hujjah.

h. H{adith al-Aghar al-Muzanni>

Al-Aghar al-Muzanni> has a part of the transmission that is Abu>
Burdah.

Abu> Burdah has a part of the transmission from Tha>bit bin Aslam.

َ ،َ ‫ع ْن أَبِي ب ُْردَة‬
‫ع ْن‬ َ ،ٍ‫ قَا َل يَحْ يَى أ َ ْخبَ َرنَا َح َّمادُ ب ُْن زَ ْيد‬،ٍ‫ع ْن َح َّماد‬
َ ،ٍ‫ع ْن ثَابِت‬ َ
‫علَى قَ ْلبِي‬ ُ ‫ " إِنَّهُ لَيُغ‬:َ‫َّللاِ ﷺ قَال‬
َ ‫َان‬ ُ ‫ أَن َر‬،ٌ‫صحْ بَة‬
َّ ‫سو َل‬ ُ ُ‫َت لَه‬ ْ ‫ َو َكان‬،ِ‫ْاْلَغ َِر ْال ُمزَ نِي‬

142
Ah}mad bin Hanbal, al-Musnad, Musnad Thawuba>n bin yujajid, no. 22408, vol. 37, p.
92.

85
 ‫و‬ 144
‫و أبو داود‬ 143
‫ (أخرجه المسلم‬." ‫َّللاَ فِي ْاليَ ْو ِم ِمائَةَ َم َّر ٍة‬
َّ ‫َو ِإنِي َْل َ ْست َ ْغ ِف ُر‬
)145‫النسائ‬

The Judgement of H{adi>th

The transmission of this hadith from the line of Hamma>d bin Zayd
is s}ahi>h. According to the consensus of the scholars on the validity
of the hadith narrated in S{ahi>h Muslim. It can be hujjah.

2. Description of The Transmission Tree (Silsila al-isna>d)

The transmission tree (Silsila al-isna>d) from the word “Astaghfirullah” and “Saaluka
ya> gaffa>r ‘afwan wa tawbatan # wa bil qahri ya> qahha>r khudh man
tahayyala>”, as below:

143
Muslim bin Hajja>j, Shahi>h al-Muslim, , Kita>b ad-Dhikr wa ad-Du’a>, Ba>b istihba>b
al-istighfa>r wa al-istiktha>r, no. 6858, h. 1174.
144
Abu> Da>wud Sulayma>n as-Sijista>ni, Sunan Abu> Da>wud, , Kita>b al-Witr, Ba>b al-
Istighfa>r, no. 1515, h.224.
145
An-Nasa>i, As-Sunan al-Kubra >, Kita>b az-Zi>nah, Ba>b kam yastaghfiru fi al-yaum
wa yatu>bu, no. 10203, vol. 9, page. 167.

86
87
88
3. Understanding of Takhrij (Fiqh al-Takhrij)

Based on the things that described above, are arranged into five parts are:

1. This lafaz} narrated by four companions that are Abi> Sa’i>d, Sayyidah
‘Aisyah, Zayd bin Baula>n, Abu> Umayyah, Khuzayfah, Abdullah bin
Mas’u>d, Thawuba>n bin yujajid, and al-Aghar al-Muzanni>. According to
observation did researcher, there is a little difference. The hadith narrated from
Abi> Sa’id explain about du’a> while going to the bed, the hadith narrated
from Sayyidah ‘Aisyah explain about du’a> that read in a ruku>’ and suju>d
from Rasulullah’s character, the hadith narrated from Zayd bin Baula>n, Abu>
Umayyah, Khuzayfah, Abdullah bin Mas’u>d about du’a> is read while asking
forgiveness, the hadith narrated from Thawuba>n about the words of zikr after
prayer, the hadith narrated from al-Aghar al-Muzanni about the du’a> is read
while asking forgiveness.

2. According to diagrams about all transmissions which collected by the

researcher, that center of narration from Khuzayfah bin al-Yama>n is Abu>
Isha>q, he had four sides of transmission. According to the observation did
researcher that between their transmissions had clear there is no difference.

3. This lafaz} had many various types. The most often narrated are

َ ‫ي ْالقَي‬
ُ ُ ‫ُّوم َوأَت‬
‫وب ِإلَ ْي ِه‬ َّ ‫يم الَّذِي ََل ِإلَهَ ِإ ََّل ُه َو ْال َح‬
َ ‫َّللاَ ْال َع ِظ‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬-

ُ ُ ‫ َوأَت‬،‫ي ْالقَيُّو ُم‬

‫وب ِإلَ ْي ِه‬ ُّ ‫َّللاَ الَّذِي ََل ِإلَهَ ِإ ََّل ُه َو ْال َح‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬-

ُ ُ ‫ َوأَت‬،َ‫َّللا‬
‫وب ِإلَ ْي ِه‬ َّ ‫ أ َ ْست َ ْغ ِف ُر‬،ِ‫َّللاِ َو ِب َح ْم ِده‬
َّ َ‫س ْب َحان‬
ُ -

ُ ُ ‫َّللاَ َوأَت‬
‫وب ِإلَ ْي ِه‬ َّ ‫ أ َ ْست َ ْغ ِف ُر‬-

4. According to the observation did researcher among the transmissions

was that clearly all of this transmissions is traceable.

89
 5. The judgement of hadith transmission from the line of Abi> Sa’i>d is Hasan,
the judgement of hadith transmission from the line of ‘Aisyah is sahi>h, the
judgement of hadith transmission from the line of Zayd bin Baula>n is Hasan,
the judgement of hadith transmission from the line of Abu> Umayyah is
Hasan, the judgement of hadith transmission from the line of Abdullah bin
Mas’u>d is sahi>h, the judgement of hadith transmission from the line of
Thawuba>n bin yujadid is sahi>h, the judgement of hadith transmission from
the line of al-Aghar al-Muzanni is sahi>h, The last, the judgement of hadith
transmission from the line of Khuzayfah bin al-Yama>n is s}ahi>h, but the
line of Sufyan at-thawri> and Abu> Kha>lid are da’i>f, from the comparison
of those narrations that portrayed by researcher, it could be concluded that the
other narrations are s}ahi>h, it can rise to Hasan lighayrihi and it can be
hujjah. The conclusion: all narrations of this hadith are s}ahih and can be
hujjah. Although there is the d}a’if narration. It can’t change the other
s}ahi>h narration. Therefore, the researcher will only take hadith of s}ahi>h
and Hasan in practicing and leave the hadith of d{a’i>f.

4. Understanding of Hadith (Fiqh al-Hadith)

1. Shahadah Quran to Hadith

This lafaz} from shahih parts described that it read while a servant asking
forgiveness to the Rabb. And it is powered by coming to the other parts or al-
Quran can become proof to the validity of this hadith.

Al-Quran that can become proof to the validity of this lafaz} not from a
section of the lafaz} but according to there is a condition where Rasulullah
saw. orders to read it.

The next verses described order to read the best of ishtighfa>r.

ً ُ ‫غف‬
)106 :‫ورا َر ِحي ًما (النساء‬ َّ ‫ َوا ْست َ ْغ ِف ِر‬-
َّ ‫َّللاَ ۖ ِإ َّن‬
َ َ‫َّللاَ َكان‬

90
 ٌ ُ‫ت ث ُ َّم ت َابُوا ِم ْن بَ ْع ِدهَا َوآ َمنُوا ِإ َّن َربَّكَ ِم ْن بَ ْع ِدهَا لَغَف‬
‫ور َر ِحي ٌم‬ ِ ‫سيِئ َا‬ َ َ‫ َوالَّذِين‬-
َّ ‫ع ِملُوا ال‬
)153 :‫(اْلعراف‬
)17 :‫ار(ال عمران‬ ِ ‫صا ِدقِينَ َو ْالقَانِتِينَ َو ْال ُم ْن ِفقِينَ َو ْال ُم ْست َ ْغ ِف ِرينَ ِب ْاْل َ ْس َح‬َّ ‫صا ِب ِرينَ َوال‬
َّ ‫ ال‬-
‫َّللاَ َفا ْست َ ْغفَ ُروا ِلذُنُو ِب ِه ْم َو َم ْن يَ ْغ ِف ُر‬
َّ ‫س ُه ْم ذَ َك ُروا‬ َ ُ‫ظلَ ُموا أ َ ْنف‬ َ ‫شةً أ َ ْو‬ ِ َ‫ َوالَّذِينَ ِإذَا فَ َعلُوا ف‬-
َ ‫اح‬
)135 :‫علَى َما فَ َعلُوا َو ُه ْم يَ ْعلَ ُمونَ (ال عمران‬ َ ‫ُص ُّروا‬ َ ُ‫الذُّن‬
َّ ‫وب ِإ ََّل‬
ِ ‫َّللاُ َولَ ْم ي‬
‫ارا َويَ ِز ْد ُك ْم قُ َّوة ً ِإلَ ٰى‬
ً ‫علَ ْي ُك ْم ِمد َْر‬ َّ ‫ َويَا قَ ْو ِم ا ْست َ ْغ ِف ُروا َربَّ ُك ْم ث ُ َّم تُوبُوا ِإلَ ْي ِه ي ُْر ِس ِل ال‬-
َ ‫س َما َء‬
)32 : ‫قُ َّوتِ ُك ْم َو ََل تَت ََولَّ ْوا ُمجْ ِر ِمينَ (هود‬
From the context Quran above, it refers to that mean of istighfa>r here is
asking forgiveness followed nasu>ha repentance, and repair actions with
religious requirements. Nasuha repentance is completely to stop acts of sin
and not repeat again, as well as trying to keep up. Suggestion to immediately
asked forgiveness of Allah and they will know that nothing can forgive sins
other than Allah.

2. Shahid Hadith from Sunnah

The shahid from the sunah, each of the s}ahih narrations can be hujjah by its
self though there isn’t shahid from the other narrations, therefore enough by
the Quran become a shahid. It also called in the s{ahih narrations that
Rasulullah ‫ ﷺ‬read it while teaching human for reading it in while asking
forgiveness to Rabb but lazy, he always read it like that. So, he was regularly
kept to dhikr asking forgiveness every day with a lot of numbers.

3. Fiqih H{adith
The researcher described that this lafaz} narrated in the s{ahi>h
narrations with lafaz} agreed. So, this narrations become s{ahi>h hujjah to
the recitation this lafaz}. From this s}ahi>h narrations, it is read by servant
asking forgiveness to the Rabb.
That Rasulullah ‫ﷺ‬teaching this du’a for asking forgiveness to Rabb for
the servant did and near the sin. And du’a is read by Rasulullah ‫ ﷺ‬is :

91
 “Astaghfirullah al-Adzi>m alladhi> la> ila>ha illa> huwa al-Hayyu al-
Qayyu>m wa atu>bu ilai>yhi , astaghfirullah alladhi> la> ila>ha illa>
huwa al-Hayyu al-Qayyu>m wa atu>bu ilai>yhi, subha>nallah wa
bihamdihi astaghfirulaah wa atu>bu ilia>yhi, astaghfirulaah wa atu>bu
ilia>yhi .
The meaning of Istighfa>r was asking forgiveness, and tawbat is
asking acceptance of repentance, same as said when I repent then please
accept my repent, so the repentance is a return to Allah after doing sins and
after the occurrence of disputes or other matters.146

Abu Nu’aym al-As}baha>ni> (430 H) said : that this indicates the big
sins can be forgiven by good deeds. The limit is don’t make sin on yourself
and possessions. And in terms of such importance that he runs from the battle,
that's a great sin. So that shows that the parable-like it or otherwise will be
forgiven if there is no escaping from the war in fact it is not legally don’t
make sin in yourself and as Allah Ta'ala said, ” wastaghfaru> rabbakum
innahu ka>na gaffa>ran”.147 Ibn Muluk in Sharah al-Mas}a>bih : he said this
prayer shows that the big sins can be forgiven by istighfa>r.148

Imam at-Tayyibi> said that in lafaz “wa atu>bu ilaih” should say this
when in heart there is a believe surely, the servant doesn’t lie in front of the
God, as it has been narrated that the person asking forgiveness of sins, should
really asking, like a man who embarrassed of God, though he asked for
forgiveness by crawling.149

When a servant prayed to the gods in a calm condition, then get in the
disaster and then he prayed, the angel said, It was the recognized voice of the

146
Abdullah bin ‘Abdru al-Rahma>n, Sharah ‘Umdatu al-Ahka>m,
http://www.islamweb.net
147
Ibn Hajjar al-‘Athqala>ni>, Fathu al Ba>ri bi Sharhi S{{ahi>h al Bukha>ri>, kita>b al-
Da’awa>t, Ba>b Afd}a>>li al-istighfa>r, p. 1932.
148
Abu> T{ayyib Muhammad Shamsu al-haq, ‘Aunul Ma’bu>d bi Sharah Sunan Abu
Dawud, Ba>b Ma> Ja> a fi al-istighfa>r, (al-Qa>hirah : Da>r al-Fikr, 1423 H/ 2003 M), vol. 4, p. 279.
149
Abu> T{ayyib Muhammad Shamsu al-haq, ‘Aunul Ma’bu>d bi Sharah Sunan Abu
Dawud, Ba>b Ma> Ja> a fi al-istighfa>r, vol. 4, p. 279.

92
 weak person, angles give a help to him, if the servant does not increase du’a
after that fell disaster, he just prayed, then angels said the voice of rejected,
the angel did not give her help.150 Aisyah said : that Nabi ‫ﷺ‬before die he
increase from the recitation “Subhanallah wa bihamdihi astaghfirullah wa
atu>bu ilahi.”151

150
Ibn Hajar al-‘Asqala>ni>, Fathu al Ba>ri bi Sharhi S{ahi>h al-Bukha>ri>, Kita>b al-
Da’awa>t, Ba>b Istighfa>r al-Nabi fi al-yawmi wa laylati. (vol. 11. p. 115.
151
Ibn Hajar al-‘Asqala>ni>, Fathu al Ba>ri bi Sharhi S{ahi>h al-Bukha>ri>, Kita>b al-
Da’awa>t, Ba>b Istighfa>r al-Nabi fi al-yawmi wa laylati. vol. 11. p. 115.

93
D. The Word “Rabbana> z{alamna> anfusana> wa inlam
taghfirlana> wa tarhamna> lanaku>nanna mina al-
kha>siri>>n”

The lafaz} is :

َ‫سنَا َو ِإ ْن لَ ْم ت َ ْغ ِف ْر لَنَا َوت َْر َح ْمنَا لَنَ ُكون ََّن ِمنَ ْالخَا ِس ِرين‬
َ ُ‫ظلَ ْمنَا أ َ ْنف‬
َ ‫َربَّنَا‬

This lafaz} also has other lafaz} which also has an equal meaning with the
other lafaz} that is about asking forgiveness. That is:

، َ‫ فَا ْغ ِف ْر ِلي َم ْغ ِف َرة ً ِم ْن ِع ْندِك‬، َ‫وب إِ ََّل أ َ ْنت‬ ً ِ‫ظ ْل ًما َكث‬
َ ُ‫يرا َو ََل يَ ْغ ِف ُر الذُّن‬ َ ‫اللَّ ُه َّم إِنِي‬
ُ ‫ظلَ ْمتُ نَ ْفسِي‬
‫الر ِحي ُم‬ ُ ُ‫ار َح ْمنِي إِنَّك أ َ ْنتَ ْالغَف‬
َّ ‫ور‬ ْ ‫َو‬

1. Study of H}adith Transmission Takhrij (Fiqh al-H{adith)

This lafaz} is narrated by a companion that is Abu> Bakr as-S{iddi>q.

a. H{adith Abu> Bakr as-S{iddi>q

Abu> Bakr as-S{iddi>q has a line of transmission that is Abdullah bin
‘Amr.

Abdullah bin ‘Amr has a line of transmission from Abi> al-Khair.

Abi> al-Khair has a line of transmission from Yazi>d bin Qayis.

Yazi>d bin Qayis has lines of transmission were al-Layyis bin Sa’ad,
Ibn Lahi>ah, ‘Amr bin al-Ha>rith.

First:

،‫ع ْم ٍرو‬ َّ ‫ع ْب ِد‬

َ ‫َّللاِ ب ِْن‬ َ ،‫ع ْن أَبِي ْال َخي ِْر‬
َ ‫ع ْن‬ َ ،‫ب‬ ٍ ‫ع ْن يَ ِزيدَ ب ِْن أَبِي َحبِي‬ ُ ‫َحدَّثَنَا اللَّي‬
َ ،‫ْث‬
ُ ‫عا ًء أ َ ْد‬
‫عو‬ َ ُ ‫ع ِل ْمنِي د‬ َّ ‫سو ِل‬
َ :‫َّللاِ ﷺ‬ ُ ‫ أَنَّهُ قَا َل ِل َر‬،ُ‫ع ْنه‬ َّ ‫ي‬
َ ُ‫َّللا‬ َ ‫ض‬
ِ ‫ق َر‬
ِ ‫الصدِي‬ ِ ‫ع ْن أَبِي بَ ْك ٍر‬ َ

94
 ً ِ‫ظ ْل ًما َكث‬
َ ُ‫يرا َو ََل يَ ْغ ِف ُر الذُّن‬
‫وب‬ َ ‫ اللَّ ُه َّم ِإنِي‬،‫ " قُ ْل‬:َ‫ قَال‬،‫ص ََلتِي‬
ُ ‫ظلَ ْمتُ نَ ْفسِي‬ َ ‫بِ ِه فِي‬
. ‫الر ِحي ُم‬
َّ ‫ور‬ ُ ُ‫ار َح ْمنِي ِإنَّك أ َ ْنتَ ْالغَف‬
ْ ‫ َو‬، َ‫ فَا ْغ ِف ْر ِلي َم ْغ ِف َرة ً ِم ْن ِع ْندِك‬، َ‫ِإ ََّل أ َ ْنت‬
156
‫و أحمد‬ 155
‫و ابن ماجة‬ 154
‫و الترمذى‬ 153
‫و المسلم‬ 152
‫(أخرجه البخارى‬
‫و قال‬160‫ صحيح‬: ‫ قال الشيخ اْللباني‬.)159‫ و ابن حبان‬158‫ و البيهقى‬157‫والنسائ‬
161
‫ إسناده صحيح على شرطهما‬: ‫شعيب اْلرنؤوط‬

‫ فَا ْغ ِف ْر ِلي‬، َ‫وب ِإَل أ َ ْنت‬

َ ُ‫ َوَل يَ ْغ ِف ُر الذُّن‬،‫يرا‬ ً ‫ظ ْل ًما َك ِب‬
ُ ‫ظلَ ْمتُ نَ ْفسِي‬ َ ‫ اللَّ ُه َّم ِإنِي‬-
)162‫ (أخرجه النسائ‬.‫الر ِحي ُم‬ َّ ‫ور‬ ُ ُ‫ ِإنَّكَ أ َ ْنتَ ْالغَف‬،‫ار َح ْمنِي‬
ْ ‫ َو‬، َ‫َم ْغ ِف َرة ً ِم ْن ِع ْندِك‬

Laith transmitted us, from Yazi>d bin Abi> Habi>b, from Abi>
alKhai>r, from ‘Abdillah bin ‘Amr from Abi> Bakr as-SiddI>q ra.
Rasulullah ‫ﷺ‬said; Teach me a du’a that i used it in my pray: allumma
inni> dhalamtu nafsi> dhulman kabi>ran, wa la> yaghfiru ad-
dhunu>ba illa> anta faghfirli> maghfiratan min ‘indika warhamni>
innakan anta al ghafu>ru ar-rahi>mu. (Ya Allah, that I had much to
do injustice to myself, and no one can forgive except You. Therefore,

152
Muhammad bin Isma>’i>l al-Bukha>ri>, Shahi>h al-Bukha>ri>, Kita>b al-adha>n, Ba>b
ad-dua>> qabla al-sala>m, no. 835, p. 135.
153
Ima>m al-Muslim, Shahi>h al-Muslim, Kita>b al-dhikru wa ad-dua> wa al-tawbat wa al-
istighfa>r, Ba>b istihba>bi khafdi al-s}awti bi al-dhikri, no. 68691420 H/ 1, p.1175.
154
Ima>m Al-Tirmidhi >, Sunan al-Tirmidhi>, Kita>b al-Da’awa>t, Ba>b Ma> ja a fi> aqdi
al-tasbi>h fi al-yaddi, no. 3577, p. 815.
155
Ibn Majah al-qazuwayni>, Sunan Ibn Majah, Kita>b ad-Dua>, Ba>b dua> al-rasu>l\, no.
3835, p. 548.
156
Al-Ima>m ah}mad, al-Musnad, Hadi>th Musnad Abu> Bakr al-Siddi>q, no. 8, vol. 1, p.
187., no. 28, p. 207.
157
Abu> Abdu al-Rahman an-Nasa>i, As-Sunan an-Nasa> i>,>, Kita>b sahwi, Ba>b al-
Nawun akharu min al-dua>, no. 1303, p. 182.
158
Al-Bayhaqi>, Sunan al-Kubra> lil bayhaqi>, Kita>b al-Haid, Ba>b Man za’ama anna
a>li muhammad hum ahlu di>nahu ‘amma>tan, no. 2999, vol. 2, p. 154.
159
Muhammad bin Hibba>n, S{ahi>h Ibn Hibba>n, Kita>b al-S{ola>t, Ba>b Sifati al-
S{ola>t, no. 1976, vol. 5, p. 313.
160
Ibn Majah al-qazuwayni>, Sunan Ibn Majah, Kita>b ad-Dua>, Ba>b dua> al-rasu>l\, no.
3835, p. 548.
161
Muhammad bin Hibba>n, S{ahi>h Ibn Hibba>n, Kita>b al-S{ola>t, Ba>b Sifati al-
S{ola>t, no. 1976, vol. 5, p. 313.
162
Abu> Abdu al-Rahman al-Nasa>i, Al-Sunan al-Kubra >, Kita>b al-Na’u>t, Ba>b
bismillah wa billahi, no. 10007, vol. 6, p. 53.

95
 grant me forgiveness from your side, and have mercy on me, You are
the One that is the Forgiving and Merciful).

The Judgement of H{adi>th

The transmission of this hadith from the line of al-Layyis bin Sa’ad is
s}ahi>h. According to the consensus of the scholars on the validity of
the hadith narrated in S{ahi>hayn (S{ahi>h al-Bukha>ri and S{ahi>h
Muslim). It can be hujjah.

Second:

‫ أ َ َّن أ َ َبا َب ْك ٍر‬،‫ع ْم ٍرو‬َ َ‫َّللاِ بْن‬َّ َ‫ع ْبد‬َ ‫س ِم َع‬َ ،‫ع ْن أ َ ِبي ْال َخي ِْر‬
َ ،َ‫ع ْن َي ِزيد‬ َ ‫أ َ ْخ َب َر ِني‬
َ ،‫ع ْم ٌرو‬
‫عو ِب ِه فِي‬ ُ ‫عا ًء أ َ ْد‬
َ ُ‫ع ِل ْم ِني د‬ َّ ‫سو َل‬
َ ،ِ‫َّللا‬ ُ ‫ َيا َر‬:‫ قَا َل ِللنَّ ِبي ِ ﷺ‬،ُ‫ع ْنه‬ َّ ‫ي‬
َ ُ‫َّللا‬ َ ‫ض‬
ِ ‫الصدِيقَ َر‬ ِ
، َ‫وب ِإ ََّل أ َ ْنت‬
َ ُ‫يرا َو ََل َي ْغ ِف ُر الذُّن‬ً ِ‫ظ ْل ًما َكث‬
ُ ‫ظلَ ْمتُ نَ ْفسِي‬ َ ‫ قُ ِل اللَّ ُه َّم ِإ ِني‬:َ‫ قَال‬،‫ص ََل ِتي‬
َ
163
‫ (أخرجه البخارى‬.‫الر ِحي ُم‬ َّ ‫ور‬ ُ ُ‫فَا ْغ ِف ْر ِلي ِم ْن ِع ْندِكَ َم ْغ ِف َرة ً ِإنَّكَ أ َ ْنتَ ا ْلغَف‬
‫ إسناده صحيح‬: ‫) قال حسين سليم أسد‬165‫ وأبو يعلى‬164‫والنسائ‬

‘Amr informed us, from Yazi>, from Abi> alKhai>r, ‘Abdillah bin
‘Amr heard that Abi> Bakr as-SiddI>q ra. Say to Nabi ‫ﷺ‬: allumma
inni> dhalamtu nafsi> z}ulman kabi>ran, wa la> yaghfiru ad-
dhunu>ba illa> anta faghfirli> maghfiratan min ‘indika warhamni>
innakan anta al ghafu>ru ar-rahi>mu (Ya Rasulullah, teach me a
du’a that i used it in my pray, he said: Ya Allah, that I had much to
do injustice to myself, and no one can forgive except You. Therefore,
grant me forgiveness from your side, and have mercy on me, You are
the One that is the Forgiving and Merciful).

163
Muhammad bin Isma>’i>l al-Bukha>ri>, Shahi>h al-Bukha>ri>, Kita>b al-adha>n, Ba>b
ad-dua> qabla al-sala>m, no. (Riya>d : Da>rus Sala>m, 1420 H/ 1999M), p. 1271.
164
Abu> Abdu ar-Rahman an-Nasa>i, As-Sunan an-Nasa> i>, >Kita>b sahwi, Ba>b al-
Nawun akharu min al-dua>, no. 11539, (Riya>d : Da>rus Sala>m, 1420 H/ 1999M), vol. 11, p. 286.
165
Abi> Ya’la al-Maus}u>li>, Musnad Abi> Ya’la, Musnad Sa’ad bin Abi> Waqa>s, no. 32,
(Damaskus : Da>rul Ma’mun li Tura>th, 1984 M/1404H), vol. 1, p. 38.

96
 The Judgement of H{adi>th

The transmission of this hadith from the line of ‘Amr bin al-Ha>rith is
s}ahi>h. According to the consensus of the scholars on the validity of
the hadith narrated in S{ahi>hayn (S{ahi>h al-Bukha>ri and S{ahi>h
Muslim). It can be hujjah.

2. Description of The Transmission Tree (Silsila al-isna>d)

The transmission tree (Silsila al-isna>d) from word “Rabbana> z{alamna>

anfusana> wa inlam taghfirlana> wa tarhamna> lanaku>nanna mina al-
kha>siri>>n”, as below:

97
3. Understanding of (Fiqh al-Takhrij)

Based on the things that described above, arranged into five parts are :

98
 1. This lafaz} narrated by one companion that is Abu> Bakr as-S{iddiq.
According to the comparison of those narrations that portrayed by the
researcher, it could be concluded that there is no difference. The hadith
explain about du’a asking forgiveness while dhikr.

2. According to diagrams about all transmissions which collected by researcher,

that center of narration from Abu> Bakr al-Siddi>q is Laith bin Sa’ad, he has
eight lines of transmission. According to the observation did researcher that
between their transmissions had clear there is no difference.

3. This lafaz} has many various types. The most often narrated are

‫ فَا ْغ ِف ْر ِلي َم ْغ ِف َرة ً ِم ْن‬، َ‫وب إِ ََّل أ َ ْنت‬ ً ِ‫ظ ْل ًما َكث‬
َ ُ‫يرا َو ََل يَ ْغ ِف ُر الذُّن‬ ُ ‫ظلَ ْمتُ نَ ْفسِي‬ َ ‫ اللَّ ُه َّم إِنِي‬-
‫الر ِحي ُم‬
َّ ‫ور‬ُ ُ‫ار َح ْمنِي إِنَّك أ َ ْنتَ ْالغَف‬
ْ ‫ َو‬، َ‫ِع ْندِك‬

‫ فَا ْغ ِف ْر ِلي َم ْغ ِف َرة ً ِم ْن‬، َ‫وب إَِل أ َ ْنت‬ ً ِ‫ظ ْل ًما َكب‬
َ ُ‫ َوَل يَ ْغ ِف ُر الذُّن‬،‫يرا‬ ُ ‫ظلَ ْمتُ نَ ْفسِي‬ َ ‫ اللَّ ُه َّم إِنِي‬-
.‫الر ِحي ُم‬
َّ ‫ور‬ُ ُ‫ إِنَّكَ أ َ ْنتَ ْالغَف‬،‫ار َح ْمنِي‬
ْ ‫ َو‬، َ‫ِع ْندِك‬

َ‫سنَا َوإِ ْن لَ ْم ت َ ْغ ِف ْر لَنَا َوت َْر َح ْمنَا لَنَ ُكون ََّن مِنَ ْالخَا ِس ِرين‬
َ ُ‫ظلَ ْمنَا أ َ ْنف‬
َ ‫ َربَّنَا‬-

4. According to the observation did researcher among the transmissions are that
clearly all of this transmissions is traceable. All of them were agreed mutually
reinforcing each other.

5. The judgement of hadith transmission from the line of Abu> Bakr as-Siddi>q
is s}ahi>h. So the transmission of this all hadith is s}ahi>h. The conclusion:
in this lafaz} is found the transmissions that have a status. That is s}ahi>h al-
isna>d, the researcher will take all of this hadiths because can be used as
hujjah.

4. Understanding of Hadith (Fiqh al-Hadith)

1. Shahadah Quran to Hadith

99
This lafaz} from shahih parts describes that a servant asking forgiveness to
the Rabb while dhikr. And it is powered by coming to the other parts or al-
Quran can become proof to the validity of this hadith.

Al-Quran that can become proof to the validity of this lafaz} not from a
section of the lafaz} but according to there ais condition where Rasulullah
saw. orders to read it.

The next verses described order to read the best of ishtighfa>r.

)106 :‫ورا َر ِحي ًما (النساء‬ ً ُ ‫غف‬ َ َ‫َّللاَ َكان‬ َّ ‫ َوا ْست َ ْغ ِف ِر‬-
َّ ‫َّللاَ ۖ إِ َّن‬
ٌ ُ‫ت ث ُ َّم ت َابُوا ِم ْن بَ ْع ِدهَا َوآ َمنُوا إِ َّن َربَّكَ ِم ْن بَ ْع ِدهَا لَغَف‬
‫ور َر ِحي ٌم‬ ِ ‫سيِئ َا‬َّ ‫ع ِملُوا ال‬ َ َ‫ َوالَّذِين‬-
)153 :‫(اْلعراف‬
ِ ‫صا ِدقِينَ َو ْالقَانِتِينَ َو ْال ُم ْن ِفقِينَ َو ْال ُم ْست َ ْغ ِف ِرينَ بِ ْاْل َ ْس َح‬
)17 :‫ار(ال عمران‬ َّ ‫صابِ ِرينَ َوال‬
َّ ‫ ال‬-
From the context Quran above, it refers to that mean of istighfa>r here is
asking forgiveness followed nasu>ha repentance, and repair actions with
religious requirements. Nasuha repentance is completely to stop acts of sin
and not repeat again, as well as trying to keep up. Suggestion to immediately
asked forgiveness of Allah and they will know that nothing can forgive sins
other than Allah.

‫س ِيئ َاتِ ُك ْم‬ َ ‫سى َربُّ ُك ْم أ َ ْن يُ َك ِف َر‬

َ ‫ع ْن ُكم‬ َ ‫ع‬
َ ‫صو ًحا‬ َّ ‫ يَا أَيُّ َها الَّذِينَ آ َمنُوا تُوبُوا ِإلَى‬-
ُ َ‫َّللاِ ت َْوبَةً ن‬
)8 :‫ار (التحريم‬ُ ‫ت تَجْ ِري ِم ْن تَحْ تِ َها ْاْل َ ْن َه‬
ٍ ‫َويُد ِْخلَ ُك ْم َجنَّا‬
‫َّللاَ َفا ْست َ ْغفَ ُروا ِلذُنُو ِب ِه ْم َو َم ْن يَ ْغ ِف ُر‬ َ ُ‫ظ َل ُموا أ َ ْنف‬
َّ ‫س ُه ْم ذَ َك ُروا‬ َ ‫شةً أ َ ْو‬ ِ َ‫ َوالَّذِينَ ِإذَا فَ َعلُوا ف‬-
َ ‫اح‬
)135 :‫علَ ٰى َما فَ َعلُوا َو ُه ْم يَ ْع َل ُمونَ (ال عمران‬ َ ‫ُص ُّروا‬ َ ُ‫الذُّن‬
َّ ‫وب ِإ ََّل‬
ِ ‫َّللاُ َولَ ْم ي‬
From the context Quran above that God has promised never showed to His
servants to check forgive their sins and repent sins really truly, a servant don’t
despair of God's grace because He is One that is the forgiving sin. The Prophet
taught people to read this du’a when you ask for forgiveness, and read it when
repentance because the God receive repentance and atonement. The reward of

100
 God has promised to His servant that he forgives sins and the sins of the
heathen, and can enter the gardens under which rivers flowing Into the people
repent and believe.

2. Shahid Hadith from Sunnah

The shahid from the sunah, each of the s}ahih narrations can be hujjah by its
self though there isn’t shahid from the other narrations, therefore enough by
the Quran become a shahid. It also called in the s{ahih narrations that
Rasulullah ‫ﷺ‬teached me a du’a that he used it in his pray while asking
forgiveness to Rabb, he always read it like that. So, he regularly kept to dhikr
asking forgiveness every day.

3. Fiqih H{adith
The researcher described that this lafaz} narrated in the s{ahi>h
narrations with lafaz agreed. So, this narrations become s{ahi>h hujjah to the
recitation this lafaz}. From this s}ahi>h narrations, it is read by servant
asking forgiveness to the Rabb.
That Rasulullah ‫ﷺ‬teaching this du’a asking forgiveness to Rabb for the
servant at the end of the prayer with it. And du’a is read by Rasulullah ‫ﷺ‬is :
“Allumma inni> dhalmtu nafsi> dhulman kabi>ran, wa la> yaghfiru ad-
dhunu>ba illa> anta faghfirli> maghfiratan min ‘indika warhamni> innakan
anta al ghafu>ru ar-rahi>mu; allumma inni> dhalmtu nafsi> dhulman
kathi>ran, wa la> yaghfiru ad-dhunu>ba illa> anta faghfirli> maghfiratan
min ‘indika warhamni> innakan anta al ghafu>ru ar-rahi>mu.”
This Hadith shows a command that this prayer in the prayer without
deciding where its principle in prayer. This prayer doesn’t forbid in various
principles. Then it is allowed (ja>iz). And the pronunciation of prayer should
be performed in one of two places: sometimes when prostrate sometimes after
tashahud. Since both of them are two places we are ordered to read the prayer.
Messenger of Allah said: As for the time of prostration, then with sincere was

101
 praying in it. And the prophet speaks about prayer at the time of tashahud:
hopefully the problems that happened after this gets easiness. And superior
opinion about them is prayer after tashahud. The major opinion about it is the
prayer after tashahud. Because the impact seems to learn this du’a in this
condition (tashahud).166
According to at-Taba>ri> mentions in an Abu Bakr Hadith showed the
rejection of the words of people who say that it is not worth a faith except for
people who do not have fault and sins because truth is bigger than the
believers as the Prophet has taught him and say “ Allahumma z{alamtu nafsi>
z{alman kathi>ran wa la> yaghfiru ad-dhunu>ba illa> anta.”167

Imam al karmani says : this prayer includes a variety of prayer

(jawami'). Because this du’a includes the recognition of omissions and
contained a request of all pleasure. Then the lafaz} of maghfirah (asking
forgiveness) that aims to close sins and omit it. While lafaz} of rahmat
(asking graces) that aims to get goodness. At first lafaz} (robbana>
z}olamna> anfusana>) aims to ask to keep away from the punishment of hell
fire. And the second to ask for including in heaven. And heaven is a good
fortune.168

Ibn Abi Hamzah says in a summary of his book about hadiths

permissibility (disyariatkannya) in prayer, and the primacy of prayer
mentioned in addition to prayer, and learning demands of the higher
knowledge though students know. The du’a that specialized in prayers for the
Prophet's words: "thing that the biggest close to a servant to his god is one
who prostrates." And the hadith mentions that actually someone comparing
his worship with the other the higher it be worship to God. And in terms the

166
Taqiyuddi>n Abu> al-Fath Muhammad bin ’Ali bin Wahab, Ihka>m al-Ahka>m sharah
‘umdatu al-ahka>m, (Beirut: Muassasatu al-Risa>lah, 1426 H/ 2005 M), vol. 1, p. 208.
167
Ibn Hajjar al-‘Athqala>ni>, Fathu al Ba>ri bi Sharhi S{{ahi>h al Bukha>ri>, kita>b al-
Da’awa>t, Ba>b du’a> I fi> as-sala>t, p. 376
168
Ibn Hajjar al-‘Athqala>ni>, Fathu al Ba>ri bi Sharhi S{{ahi>h al Bukha>ri>, kita>b al-
Da’awa>t, Ba>b du’a> I fi> al-sala>t, p. 376

102
 Prophet ‫ﷺ‬teach to this prayer Abu> Bakr it is a sign to rank the interests of
hereafter than world. Hopefully people can see and follow Abu Bakar who
more concerned with affairs its hereafter.169

CHAPTER IV

THE CONCLUSION

A. Conclusion

In this paper, the researcher founded a few things:

169
Ibn Hajjar al-‘Athqala>ni>, Fathu al Ba>ri bi Sharhi S{{ahi>h al Bukha>ri>, kita>b al-
Da’awa>t, Ba>b du’a> I fi> al-sala>t, p. 376

103
1. Some of the phrases already defined and listed in several places:

a. According to Al-Quran:

‫ت أ َ ْن ََل ِإلَهَ ِإ ََّل‬ ُّ ‫علَ ْي ِه فَنَادَى فِي‬

ِ ‫الظلُ َما‬ َ ‫ظ َّن أ َ ْن لَ ْن نَ ْقد َِر‬
َ َ‫َاضبًا ف‬ َ ‫ون ِإ ْذ ذَه‬
ِ ‫َب ُمغ‬ ِ ُّ‫{وذَا الن‬َ
]87 : ‫الظا ِل ِمينَ } [اْلنبياء‬ َّ َ‫س ْب َحانَكَ إِنِي ُك ْنتُ ِمن‬
ُ َ‫أ َ ْنت‬

]23 : ‫سنَا َو ِإن لَّ ْم ت َ ْغ ِف ْر لَنَا َوت َْر َح ْمنَا لَنَ ُكون ََّن ِمنَ ْالخَا ِس ِرينَ [اْلعراف‬
َ ُ‫ظلَ ْمنَا أَنف‬
َ ‫قَاَلَ َربَّنَا‬

b. According to the Hadith:

‫ع ْهدِكَ َو َو ْعدِكَ َما‬ َ ‫علَى‬ َ ‫ َوأَنَا‬، َ‫ع ْبدُك‬

، ‫ َوأَبُو ُء بِذَ ْنبِي فَا ْغ ِف ْر ِلي‬، ‫ي‬
َّ َ‫عل‬
َ ‫ َخلَ ْقتَنِي َوأَنَا‬، َ‫اللَّ ُه َّم أ َ ْنتَ َربِي َلَ إِلَهَ إَِلَّ أ َ ْنت‬
َ َ‫ أَبُو ُء بِنِ ْع َمتِك‬، ُ‫صنَ ْعت‬
َ ‫عوذُ بِكَ ِم ْن ش َِر َما‬ ُ َ ‫ أ‬، ُ‫ط ْعت‬ َ َ ‫ا ْست‬
. َ‫وب إَِلَّ أ َ ْنت‬
َ ُ‫فَإِنَّهُ َلَ يَ ْغ ِف ُر الذُّن‬

َ ‫ي ْالقَي‬
ُ ُ ‫ُّوم َوأَت‬
‫وب إِلَ ْي ِه‬ َّ ‫يم الَّذِي ََل إِلَهَ إِ ََّل ُه َو ْال َح‬
َ ‫َّللاَ ْالعَ ِظ‬
َّ ‫ أ َ ْست َ ْغ ِف ُر‬/ َ‫َّللا‬
َّ ‫أ َ ْست َ ْغ ِف ُر‬

c. Ma'thu>r of the meaning not of the lafaz}:

ُ ‫ َوبِ ْالقَ ْه ِر يَا قَه‬# ً‫ع ْفوا ً َوت َْوبَة‬

‫ار ُخ ْذ َمن ت َ َحي ََل‬ َ ‫سأ َ ْلتُكَ يَا‬
ُ َّ‫غف‬
َ ‫ار‬ َ

2. The lafaz of the istigha>thah has the analysts:

In this paper, the researcher found the analysts in the lafaz} of istigha>thah,
they are : Ima>m Bukha>ri, Ima>m Muslim, Ima>m At-Tirmidhi>, Ima>m
Abu> Da>wud, Ima>m An-Nasa>i, Ima>m Ibn Ma>jah, Ima>m Ahmad,
Ima>m Bazza>r, Ima>m Abu> Ya’la>, Ima>m Ha>kim, Ima>m Ibn
Khuzaymah, Ima>m At-Tabra>ni>, Ima>m Al-Bayhaqi>, Ima>m, Ibn
Hibba>n.
The lafaz} above has several the judgement of transmission, as below details:

a. Lafaz} 'sayyidul istighfa>r’ of this all narrations has some legal status of
transmissions, that is some s}ahi>h, some hasan, some d}a'i>f with the
kind of matru>k in part of the narrations.

b. Lafaz} 'la> ila>ha illa> anta subha> naka inni> kuntu mina az-za>limi>n'
as for the all of this narrations has some legal status of transmissions, that is

104
 some s}ahi>h, some hasan and some d{a’if with kind of munkar in part of
the narration.

c. Lafaz} 'istighfa>r and 'Saaltuka ya> gaffa>r' Afwan wa tawbatan wa bil

qahri ya> qahha>r khudh man tahayyala>' as for the all of this narrations
has some legal status of transmission, that is some s}ahi>h, some hasan li
ghayrihi and d{a’i>f..

d. Lafaz} ‘Rabbana> z{alamna> anfusana> wa inlam taghfirlana> wa

tarhamna> lanaku>nanna mina al-kha>siri>>n’ as for the all of this
narrations has legal status of transmission, that is s}ahi>h.

All of the transmission in lafaz} above have some of the legal statuses, some
are s}ahi>h, and some hasan li ghayrihi, some d}a'i>f that the kind of
matru>k and munkar in part of the narrations but doesn’t change the quality
of other s}ahi>h narrations. Therefore, the researcher just taking and
practicing the hadiths of quality s}ahi>h and hasan and leaving the d}a'i>f.
And of this report show that all lafaz} is derived from the hadith of the
Prophet ‫ﷺ‬, and the best of prayer is something that comes from the
Prophet ‫ ﷺ‬mainly derived from Al-Quran, although it is allowed to use
different redaction in practice.

3. The lafaz} above has some advantages, as below details:

a. Lafaz} 'Allahumma anta rabbi> la> ila>ha illa> anta khalaqtani>> wa

ana ‘abduka wa ana ala> ahdika wa wa’dika mastat}a’t}u a’u>dhubika
min sharri ma> s}ana’tu abu> u laka bini’matika alayya wa abu> u
bidhanbi> faghfirli> fainnahu la> yaghfiru az-zunu>ba illa> anta’ as
function of this lafaz} is du’a> of sayyidul istighfa>r is read by servant
asking forgiveness to the Rabb.

b. Lafaz} 'la> ila>ha illa> anta subha> naka inni> mina kuntu az-za>limi>n'
as the function of this lafaz} that du’a of dhu> nu>n is read while in a
condition of difficulty and sadness.

105
 c. Lafaz} 'istighfa>r and 'Saaltuka ya> gaffa>r' Afwan wa tawbatan # wa bil
qahri ya> qahha>r khudh man tahayyala>' as the function of this lafaz}
that du’a> while going to the bed, about du’a> that read in a ruku>’ and
suju>d from Rasulullah’s character, du’a while asking forgiveness, and the
words of zikr are read after prayer.

d. Lafaz} ‘Rabbana> z{alamna> anfusana> wa inlam taghfirlana> wa

tarhamna> lanaku>nanna mina al-kha>siri>>n’ as the function of this
lafaz} that du’a> of asking forgiveness while dhikr.

B. The Summary of the Reasearch

a. Diagram of Conclution

106
b. Table of Conclution

107
108
109
C. Suggestion

This paper only examined a little part of Istigha>thah redactions.

Hopefully there will be more deeply research in this area perfectly. Hadith has
an important role in the Muslim society of Indonesia for reading istigha>thah
redactions can practice this in everyday life. In this closing, I thank Allah who

110
 has given me chances and capability to finish this paper. I hope this research
will enrich the discussion of prayer and dhikr to determining the judgements
and advantages that was believed originally from the Qur'an and the hadith of
the Prophet Muhammad ‫ﷺ‬. All praises are to Alah the Lord of the Kings in
the World. Peace and salutation may always be upon to our great messenger
Prophet Muhammad.

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 GLOSSARY170

Akhbarana> : We’ve been Informed

‘An : From
Anba’ana : He told us
D{a’i>f : Weak; a complex term that generally denoted an
unreliable hadith
H{addathana> : He transmitted us
H{adi>th : A Hadith refers to all that is narrated from the Prophet,
his acts, his sayings, and whatever he tacitly approved,
in addition to all the reports which describe his physical
attributes and character.
H{asan : Good, or fair; a term describing a hadith that, while not
meeting the isna>d requirements to be s{ah}i>h}, either
did not have flaws serious enough to be considered
weak or enjoyed some form of bolstering corroboration.
A hadith whose chain of transmission is linked to the
narration of an authority with weak exactitude, and the
hadith has no eccentricity or blemish. H{asan hadith
were admissible as proof.
H{ujjah : Proof, demonstrative proof. An evidence in the sources
that form the basis of legal reasoning.
Maqbu>l : Accepted, in hadith terminology it refers to a hadith
whose narrator's sincerity in reporting and transmitting
is generally agreed upon.
Marfu>’ : Traceable. In hadith terminology it refers to whatever
word, deed, approval, or attribute traced directly back to
the Prophet (peace be upon him) with a connected or
disconnected chain of transmission.
Matn : Text/Narration

170
Ibn al-S{ala>h al-Sharazu>ri>, An Introduction to The Science of Hadith, editor: Erik
Dickinson, (Londong: Garnet); Jonathan A.C. Brown, Hadith: Muhammad’s Legacy in the Medieval
and Modern World, (Britain: Oneworld Publication, 2009); Imran Ahsan Khan, Nyazee, Islamic
Jurisprudence, (Islamabad: The International Institute of Islamic Thought, 2000); Al-Qa>mus al-
Isla>mi> al-‘Arabi> al-Injili>zi> fi> Mus}t}la>h} al-Hadi>th.

120
Matru>k : Disregarded
Mawqu>f : Discontinued. A hadith (word or deed) traced back to
a Companion only, whether its chain of transmission is
connected or no.
Muttas{il : Uninterrupted, describing an isna>d whose
components all met and studied with one another and
thus includes no breaks. In hadith terminology, it refers
to hadith with a connected chain of transmission,
whether traceable to the Prophet or to a Companion
Mukharrij : Analyst
Ra>wi> : Narrator
Riwa>yah : Narration. This term refers to narrating the chain of
transmission and the text of hadiths from the Messenger
of Allah (peace be upon him) and all that survived of his
S{ah}a>bah : Companion. This term applies to any Muslim who met
the Prophet (peace be upon him), whether the meeting
was long or short, and who ultimately died while still
professing Islam.
S{ah{i>h{ : Sound or authentic; the highest level of strength for an
isna>d. The term refers to a hadith whose chain of
narrators has been transmitted by truly pious persons
who have been known for their uprightness and
exactitude, and the hadith is free from eccentricity and
blemish.
Sami’tu : I heard
Sanad : Chain/ Transmission. It is the line of narrators through
whom hadiths are traced back to the Prophet (peace be
upon him.
S{aduq : Veracious
Takhri>j al-H{adi>th : A research on the location of hadith in their original
sources
Thiqah : Trustworthy

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 PROFILE

Name : Putri Hilaliatul Badria Hakim, SH.

Date of Birth : December 19th, 1993

Country : Indonesia

Cell Phone : +6285624903959

Address : Jl. Imam Bonjol Kp. Cikedokan Ds. Sukadanau

RT 05/12 Kec. Cikarang Barat Kab. Bekasi

Email : ilaliqo@gmail.com

Twitter : Putrihilal1

Facebook : Putri Hilaliatul Badriah Hakim

Formal Education :

 2009-2012 (Senior High School MA YAPINK, Tambun Selatan, Kab. Bekasi)

 2012-2016 Universitas Syarif Hidayatullah Jakarta
 2013- now Darus-sunnah International Institute For Hadith Sciences

Organization :

(2013-2014) Anggota P&K BEM FSH Ilmu Hukum

(2014-2015) Bendahara Business Law Community

(2014-2016) Reporter Tabloid Justitia Ilmu Hukum

(2013-2016) Anggota SIDS Darus Sunnah

(2015-2016) Koor. KUDS Darus Sunnah

Current Activities : Alumnus at Darus-Sunnah international institute and

magister student at university of Indonesia

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