SADAQAH IN THE LIGHT OF PROPHETIC HADITHS (A STUDY OF THE ASBĀB AL-WURŪD OF HADITH MUSLIM NO. 1006)

: This paper discusses the asbāb al-wurūd of the hadith about charity not being limited to wealth alone. This hadith needs to be known and studied because some human beings are still stereotyped that charity can only be done with property. Understanding that ignores the asbāb al-wurūd . Usually, many are trapped in textual meanings that encourage misunderstanding. This paper analyzes the hadith about almsgiving using a qualitative method with the takhrij , sharah , and asbāb al-wurūd hadith approach. This research also uses the Library Research method to explore more in-depth information. This research found several essential points, including that charity for materially capable people can be replaced by reciting ṭ ayyibah sentences ( al-ḥ amd lillāh, Allāh Akbar, Subhān Allah, and the sentence Lā ilāha Illa Allāh ) or by pointing to the good and forbidding the bad. This aligns with the Hadith narrated by Imam Muslim with Index No. 1006. Besides that, it turns out that sadaqah has many benefits, one of which can reduce liver disease that clots inside.


INTRODUCTION
The study of the Prophet's Hadith Ṣallallāhu 'Alaīhi wa Sallam holds an incredibly urgent role in the realm of Islamic studies, considering the position of Hadith as the primary source after the Quran.This is due to the inherent virtues and guidance encapsulated within the Hadith.Consequently, adhering to the teachings and guidance found in the Hadith becomes an obligation for the Muslim community (Mālikī, 2011).Over time, scholars have pioneered a discipline known as "Hadith Studies."This discipline comprehensively examines the various aspects of the transmission of Hadith from the time of Prophet Muhammad Ṣallallāhu 'Alaīhi wa Sallam until the present day.Hadith Studies encompass diverse facets, including the exploration of the methods of Hadith transmission, analysis of the authenticity of the chain of narrators (sanad), and in-depth exploration of the terminology used in Hadith.(Idri et al., 2021, p. 1).(Ḥasanī, n.d., p. 7).According to Ajjaj Khatib, Hadith etymologically refers to something new )

‫ديد‬ ‫ا‬
.( Meanwhile, in terminology, Hadith is defined as : ‫ا‬ ‫عد‬ ‫و‬ ‫البعثة‬ ‫قبل‬ ‫الرسول‬ ‫عن‬ ‫أثر‬ ‫ما‬ ‫ل‬ (Khatib, 2006, p. 7) A hadith is attributed to the Prophet either before he was sent as a messenger or before he was sent as a messenger.
However, talking about the hadith here is more dominant after he was sent as a Messenger; the hadith includes the words, behavior, and taqrir of the Prophet (Khatib, 2006, p. 19).
The scholars of Uṣūl Fiqh give a different definition from those of hadith.The Uṣūl scholars give a more limited definition than the one given by the hadith scholars themselves.According to them, hadith is al-Sunnah al-Qawliyyah, and the word al-Sunnah is more general than hadith : ‫شر‬ ‫كم‬ ‫دليﻼ‬ ‫ون‬ ‫ي‬ ‫أن‬ ‫يص‬ ‫مما‬ ‫ره‬ ‫وتقر‬ ‫فعله‬ ‫الرسول‬ ‫قول‬ ‫شتمل‬ ‫و‬ (Khatib, 2006, p. 19) Moreover, al-Sunnah includes all the sayings, behaviors, and approvals of the Prophet that are evidence for the laws of Shara'.
Ḥasan bin Muḥammad al-Masshaṭ defines al-Sunnah in terminology as everything attributed to the Prophet, encompassing his statements, actions, and approvals (Masshaṭ, 2014, p. 9).On the other hand, Hadith has a narrower scope, focusing specifically on the actions and behavior of the Prophet.Al-Sunnah, however, has a broader connotation.
The study of Hadith sciences refers to two main branches: riwāyah and dirāyah.Riwāyah in Hadith science encompasses everything transmitted from the Prophet Ṣallallāhu 'Alaīhi wa Sallam, including his sayings, actions, deeds, and characteristics, as well as anything attributed to the Companions or the Successors (tabi'in).On the other hand, dirāyah in the Hadith sciences involves the examination of the condition of the chain of narrators (sanad) and the text (matan) (Hashīm, 1984, p. 7).
Among the terms in the branches of Hadith sciences mentioned are several specific focuses, such as the science of rijāl al-ḥadīth (the science of hadith narrators), the science of jarḥ wa al-ta'dīl (the science of evaluating narrators), the science of fahm mubhamāt (the science of understanding ambiguous hadiths), the science of ilal ḥadīst (the science of identifying flaws in hadiths), the science of Gharīb hadīth (the science of rare or uncommon hadiths), the science of naskh wa al-mansūkh (the science of abrogation and abrogated texts in hadiths), the science of talfiq hadīth (the science of reconciling conflicting hadiths), the science of tashif wa al-tahrif (the science of distortion and alteration in hadiths), the science of asbāb al-wurūd ḥadīth (the science of the reasons behind the emergence of hadiths), and the science of musṭalah ahl ḥadīth (the science of terms used in hadiths) .
One crucial aspect among the discussions of branches of Hadith sciences is asbāb alwurūd al-ḥadīth, as mentioned by Ibn Daqiq al-'Īd: studying the causes of the occurrence of a hadith is akin to studying the causes of revelation (asbāb nuzūl) in the Quran.Understanding a cause requires studying its reasons.Comprehending a hadith's interpretation without studying its background and context is impossible.Delving into the intricacies of asbāb alwurūd al-ḥadīth is an accurate method to unveil the meanings and purposes of a hadith (Jawi, 2019).
One way to ascertain the asbāb al-wurūd (reasons for the occurrence) of a hadith is by examining the narrations or historical explanations related to the emergence of that particular hadith.These reasons might be explicitly mentioned within the hadith, directly or indirectly, in other narrations or as implied indications.
Methods to uncover the asbāb al-wurūd of a hadith include: 1.Through the Narrations of the Prophet's Hadith: These reasons might be explicitly stated within the text or in other related narrations.Sometimes, these reasons might be hinted at or indicated indirectly.2. From Information Provided by the Companions: The companions of the Prophet had firsthand experience and witnessed events during that time, providing valuable insight into the context and reasons behind the hadith.3. Through the Ijtihad Method: This involves a series of processes, typically used when extracting a hadith, to explore all information relevant to the studied topic.Sometimes, the reasons for occurrence are found in various narrations of the same theme (Ali, 2015, pp. 93-94).Men understanding the asbāb al-wurūd (reasons of occurrence) is equally significant to understanding asbāb al-nuzūl (reasons for revelation) in the study of the Quran.This is because comprehending a text requires understanding its historical context.Similarly, knowing the reasons behind the occurrence of a hadith will facilitate a more accurate interpretation.One of the themes to be examined is a Hadith narrated by Imam Muslim in his Sahih, in the section or chapter entitled "The Statement that Even the tasbih (Saying Subḥān Allāh) Is a Charity on Every tasbih."This chapter elucidates that charity is not solely confined to material possessions but can also encompass remembrance (dhikr) and good words .
This research is prompted by the prevalent belief among society that charity can only be given in material form.Therefore, to address this misconception, a study of the hadith narrated by Imam Muslim with the index 1006 needs to be explored and analyzed.

METHOD
This research adopts a qualitative method inspired by the approach developed by Syuhudi Ismail.This approach encompasses various hadith analysis techniques, including Takhrīj al-Ḥadīth to trace the historical origins of hadith, sanad research to assess the authenticity of the chain of narrators, sharh hadith to delve into the meaning and context of hadith, and asbāb al-wurūd to understand the background or reasons behind the emergence of hadith .
This literature-based study relies on data from diverse scholarly sources such as heritage books, articles, academic journals, and related reference books.These sources form the primary foundation for constructing arguments and analyses.Within this research, there is a specific focus on hadith investigation using the theory of hadith authenticity (ṣaḥīḥayn), where the process of takhrīj hadith is employed to determine the quality of the hadith, whether it is deemed authentic (ṣaḥīḥ) or not.This method places the credibility of the hadith as the central focus of the research, ensuring that all analyses or conclusions drawn are based on the accuracy and reliability of the hadith.(Ismail, 1992, p. 29).

Hadith Text and Takhrij
Hadith narrated by Imam Muslim in the book Ṣaḥīḥ Muslim, with hadith index number 1006., n.d., p. 697) Abd Allāh ibn Muḥammad ibn Asma' al-Ḍuba'i, narrated to us Mahdīy ibn Maymūn, narrated to us Waṣil, the servant of Abi 'Uyainah, from Yaḥya ibn 'Uqaīl, from Yaḥya ibn ma'mar, from Abi al-Aswad al-Dailiy, from Abi Dzar, that a group of the companions of the prophet asked the prophet Ṣallallāhu 'Alaīhi wa Sallam: "O Messenger of Allah, the rich among us are more rewarded, they pray as we pray, they fast as we fast, they give in charity with their surplus wealth."The Prophet said: "Has not Allah made for you all that with which you can give in charity?Indeed, every tasbih is a charity; every takbir is a charity; every taḥmīd is a charity; every tahlil is a charity; commanding what is right is a charity, forbidding what is wrong is a charity, and in your private parts, there is a charity.They asked: "O Messenger of Allah, what if one of us were to fulfill his desire (in the right way)? Would there be a reward?What do you think if it is channeled into something haram?Is it not also worth sin?Moreover, likewise, if it is channeled into halal things, there is a reward value.
Imam Ahmad ibn Hanbal also narrated a similar hadith in his book Musnad Aḥmad with hadith numbers 21473 and 21483.2001, p. 376 ( Narrated Ārim and 'Affān: Narrated Mahdīy ibn Maimūn: Narrated Waṣil, the servant of Abi 'Uyainah, from Yaḥya ibn 'Uqaīl, from Yaḥya ibn Ma'mar, from Abi al-Aswad al-Dailiy, from Abi Dzar: A group of the Prophet's Companions asked the Prophet Ṣallallāh 'Alaīhi wa Sallam: "O Messenger of Allah, the rich are more rewarded, they pray as we pray, they fast as we fast, and they give in charity with their surplus wealth."The Prophet said: "Has not Allah made for you something with which you can give alms?Indeed, every tasbih is worthy of charity, every tahmid is worthy of charity, and in your private parts, there is also charity.They asked: "O Messenger of Allah, what would happen if one of us were to fulfill his desire (in the right way)? Would there be a reward?What do you think if it is channeled into something haram?Is it not also worth sin?Moreover, likewise, if it is channeled into halal things, there is a reward value.Affān said they confirmed.
The Prophet Ṣallallāh 'Alaīhi wa Sallam said: "And every takbir and tahlil is worth the reward of charity, commanding what is good and preventing what is evil is worth the reward of charity, and even in the private parts (if channeled in the right way) there is charity.Imam Aḥmad bin Ḥambal appears in two separate chains, one through Ārim -'Affān and the other through Wahb bin Jarir, both of whom are reliable narrators (rawi tsiqah).This Hadith is mentioned in Musnad Imam Ahmad with the Hadith numbers 21473 and 21483.
Additionally, all these Hadiths are narrated by the companion Abu Dzar al-Ghifariy.All narrators in the chain that the author has studied are reliable (rawi tsiqah), except for Yaḥya bin 'Uqail, who is considered a reliable narrator but with some degree of caution (rawi shaduq) (Mizziy, 1980, vol.XXXI, p. 473).will be kept away from dangers and their lives will be extended," meaning their lives will be filled with blessings (Aḥmad, 2015).
In general, the text of the hadith above discusses essential matters, including the permissibility of qiyas, permissible deeds can be a cause of Taqarrub based on the right intention, competing in goodness, and the many paths to goodness where if you are unable to do a good thing then many other good things can be done.(Rafi, 2019, p. 148-149) In particular, the above Hadīth tells about the virtues of tasbih and all the words of ṭayyibah, inviting to goodness and forbidding against evil, intending to be sincere only to Allah in doing permissible things will be considered as reward and worship if it is based on the right intention.The Hadīth also clarifies that one should always ask questions about things that one does not know about in a kind and polite manner.This Hadīth indicates that the Companions used to compete in good deeds but often lost out on charity with wealth.In general, charity is done using wealth, but based on this Hadīth, charity is not allowed to use other than wealth, for example, with tasbih and amr ma'rūf nahy munkar.(Rafi, 2019, p. 148-149).
Sijum is a community that stands for Nasi Jum'at.The community was born from the motivation of the hadiths about the virtue of alms.Their program is to give alms of packaged rice on Friday.One of its branches is Sijum Amuntai, which only operates in the Sijum Amuntai community.Almsgiving on Friday, according to Sijum Amuntai, has two functions: First, the internal function, which serves as a medicine for the heart, and a form of social solidarity.Second, the vertical function is related to the relationship to Allah, and the horizontal function is related to the relationship between humans.(Rafi, 2019, p. 153-154)

CONCLUSION
In general, charity is given in the form of property.However, there is a unique charity for low-income people: only enough dhikr is charity.The meaning of charity is not only limited to giving objects.Charity is to lighten the burden of others.Commanding to good forbidding against evil is also included in charity.More than that, said the Prophet, even in the sex of every human being, there is charity for couples.So, there is no need to wait to be rich to give alms; just reading tasbih, takbir, taḥmīd, and tahlīl is equivalent in reward to giving alms with wealth.In short, all things of good value or positive things are alms if they are intended with good intentions.All permissible things, such as eating, sleeping, and others, can be worthy of reward if intended with good intentions.
The implication of the hadith has many positive impacts on health, including saving the heart from a sense of narrowness.Ibn Qayyim said that almsgiving could produce extraordinary effects to ward off misfortune, especially for the perpetrators, based on the prophet's hadith, which means "people who during their lifetime are diligent in giving alms will be kept away from all misfortunes and their lives will be extended and their lives filled with blessings." Amuntai is a community born out of motivation about the hadiths on the virtues of almsgiving.Their program is to give alms of packaged rice on Friday.According to them, almsgiving on Friday has two functions: The internal function.Second, vertical functions related to relations to God and horizontal functions related to humanitarian matters.
Ḥanbal, 2001, p. 381)Wahb ibn Jarir told us Mahdīy, ibn Maymūn, told us Waṣil, from Yaḥya ibn 'Uqaīl, from Yaḥya ibn ma'mar, from Abi al-Aswad al-Dailiy, from Abi Dzar, that a group of the companions of the Prophet asked the Prophet Ṣallallāh 'Alaīhi wa Sallam: "O Messenger of Allah, the rich are more rewarded, they pray as we pray, they fast as we fast, and they give in charity with their surplus wealth."The Prophet said: "Has not Allah ordained all that with which you can give in charity?