TAKHRIJ STUDY AND UNDERSTANDING OF HADITH ON THE MAIN BASIS OF IMPLEMENTING THE SADAKAH BASORAKAN TRADITION

: This research aims to determine the quality of the hadith and the understanding of the Ulama which is the main foundation for the people of Jorong Lubuk Alung, Agam Regency, to carry out the sadakah basorakan tradition which is considered an act of ridicule for other communities. This study uses the library research method of hadith which is the main foundation of the sadakah basorakan tradition. Primary data sources, namely the book mu'jam Al-Mufahras li Al-Hadith, Tis'ah pole, book of rijalul hadith and books of syarah hadith. While the secondary sources are books, related journal articles. The results of the study show that the hadith which is the basis for the community in carrying out the sadakah basorakan tradition has a dhaif status, because there is a hadith sanad who has been harassed by the scholars. But the Nasa'i priest considers this hadith to be a hasan lighairihi hadith, even though this hadith has the status of dhaif and there are no other hadiths that support it to rise to the status of hasan lighairihi hadith, this hadith does not conflict with other hadiths, the verses of the Qur'an or ijma' scholars. In terms of the understanding of scholars, this hadith can be practiced as a motivation in worship, especially in alms giving for the people of Jorong Lubuk Alung, Agam Regency.


INTRODUCTION
The Minang area is an area in the West Sumatra region and is inhabited by the largest ethnic group in Indonesia known as the Minangkabau people.The Minangkabau people have always adhered to and referred to their philosophy Adaik Basandi Syara', Syara' Basandi Kitabullah (Zulfadli et al., 2021) the purpose of this philosophy is to say that the Customs that develop in the Minang Realm refer to Religion and Religion refers to the Book of God (Al-Qur'an).Therefore, the Minangkabau people in carrying out activities and traditions cannot be separated from the teachings of Islam, so that the acculturation dialectics between Islam and local culture is very strongly felt in the traditional activities of the Minang people.(Saputra & Mhd. Zulfadli, 2021).
Tradition is an activity carried out by the local community continuously and if it is not carried out, then something is lacking in its implementation.(Saputra, 2019).Among the forms of activities carried out by the Minangkabau people and acculturation between Islam and local culture (Zulfadli et al., 2021) Sadakah Basorakan is a form of habit of the people of Lubuk Alung in spending their wealth in the way of Allah.Because alms is a form of concern for Muslims towards the underprivileged, so they can share with each other.(Rafi, 2019).
According to Ibn Abbas, that Allah commands his servants to spend the best, best and most valuable of his wealth and vice versa Allah strictly forbids his servants to give charity with trivial and lowly things, because Allah is good and does not accept good things.(Tim Ahli Tafsir, 2018a).As contained in the Al-Qur'an letter Al-Baqarah: 261 which explains the reward for those who give their wealth in the way of Allah, namely: The example of those who spend their wealth in the cause of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains.And Allah multiplies ˹the reward even more˺ to whoever He wills.For Allah is All-Bountiful, All-Knowing (Q.S. . According to Ibn Kathir, the parable made by Allah about multiplying the reward (reward) for those who spend their wealth in the way of Allah, .The goal is to get the pleasure of Allah, then they will get goodness from Allah starting from 10 to 700 times the goodness.(Tim Ahli Tafsir, 2018a).In the parable of people who give charity to hope for the pleasure of Allah and for the steadfastness of their souls, Allah has given a picture like a field that is located on a plateau which is never dry and arid, because it is always watered by heavy rain or only drizzling rain, but still produces good fruit.good, as Allah has explained in surah al-Baqarah verse 265.
And the example of those who donate their wealth, seeking Allah's pleasure and believing the reward is certain, 1 is that of a garden on a fertile hill: when heavy rain falls, it yields up twice its normal produce.If   (Tuangku Munaf, Interview, 2022).
Based on the information obtained through tracing, the majority of Hisham bin Sa'ad were considered as Dhaif and only a few scholars considered shuduq.
Based on the opinion of the scholars, that the sanad affected by jarh, even though there are many menta'dil, then the person concerned has a disability in terms of justice and dhabit.(Saputra et al., 2020) Therefore, it can be concluded that Hisham bin Sa'ad considered as a dhaif.).(Al-Hafidz Jamaluddin Abi Al -Hajjaj Yusuf Al-Mizzi, 1983a) Based on the information that has been traced, that Ahmad bin Shalah was looted by many scholars, because some considered him to be dishonest and a liar.
With this, Ahmad bin Shalah is considered a sanad who is Dhaif, so he is considered unfair and dhabit.Meanwhile, from the point of view of the validity of the hadith, suing the author is not worth dhaif, because there are verses of the Qur'an that strengthen this hadith, as contained in Al-Qur'an: and for every nation there is its (own) Qiblah which it faces towards it.So compete (in making) goodness.wherever you are, surely Allah will gather you all (on the Day of Judgment).Verily Allah is Powerful over all things.(QS.In addition, in theAl-Qur'an, it also explains: The parable of those who spend their wealth in the way of Allah is similar to that of a seed that grows seven heads, in each The implementation of spending wealth in the way of Allah has been explained in the Qur'an regarding the prohibitions that must be shunned by every people of the Prophet Muhammad in giving alms, so that alms can be accepted as a worship and have a reward in the sight of Allah, as Allah's word is as follows: Bakr Ash-Siddiq, but this does not appear to be something that is prohibited, but rather it is more about competing in goodness, as the verses of the Al-Qur'an explain, that is: (Abdul Qadir Syaibah Al-Hamd, 2005) This is as explained in the Qur'an, namely: The implementation of this mosque management should indeed be applied in the modern era, to be able to respond to the times and the demands of society.
Mosque management must also be able to adapt to technological developments and government policies that change all the time.
, such as the Maulid Nabi Tradition, the Isra' and Mi'raj Traditions, the Tradition of Decorating Sacrificial Animals and others.All of these traditions are carried out by the local community by collaborating between the teachings of Islam and the local culture of the region.One area that is still strong in terms of carrying out its traditions and acculturation between Islamic teachings and local culture, namely Jorong Lubuk Alung, Ampek Nagari District, Agam Regency, West Sumatra Province.And the form of tradition that still exists and is still carried out by the people of Lubuk Alung until now is the Sadakah Basorakan Tradition.
no heavy rain falls, a drizzle is sufficient.And Allah is All-Seeing of what you do.(Q.S. al-Baqarah: 265).However, the alms procession carried out by the people of Lubuk Alung is an activity that is different in other places or regions.Because the implementation of sadaqah basorakan is carried out at certain moments where many people gather in one place and is carried out on religious activities, such as the Birthday of the Prophet Muhammad, Isra' Mi'raj, Friday, Eid al-Fitr and Eid al-Adha.When the author collected preliminary data by conducting interviews with Nagari Bawan guardian employees as well as Lubuk Alung community leaders, he said "The sadakah basorakan tradition is an activity that has been carried out for a long time from generation to generation and with a procession like this the alms collected will be much more than the traditional rituals.charity as usual."(Marliyus, Interview, Desember 2022).This is also corroborated by the opinion of local clerics who say, "that sadaqah basorakan is a form of competition for the community to do good deeds, especially in charity, so that with these activities the people here are motivated to spend their wealth in the way of Allah.This activity was guided by one person who was entrusted and entrusted by the people here.The person who guides will convey the name of the person who gives alms and the amount of alms he gives.(Tk.Sidi Ali Basar, Interview, 2021) The implementation of sadakah basorakan by the people of Lubuk Alung is something that can provide motivation for the local community to spend their wealth in the way of Allah.However, this activity appears to contradict the verses of the Al-Qur'an regarding the prohibition of mentioning what is given in charity, as explained in the Al-Qur'an, namely: Do not waste your charity with reminders ˹of your generosity˺ or hurtful words, like those who donate their wealth just to show off and do not believe in Allah or the Last Day.Their example is that of a hard barren rock covered with a thin layer of soil hit by a strong rain-leaving it just a bare stone.Such people are unable to preserve the reward of their charity.Allah does not guide ˹such˺ disbelieving people.(Q.S. al-Baqarah: 264).In the verse above, it is very clear that Allah describes that in order for alms given in the way of Allah, one should avoid behavior such as hurting the feelings of the recipient, riya and mentioning it to others.The behavior of mentioning alms to others is one of the actions that can damage the reward of that kindness.(Tim Ahli Tafsir, 2018b).However, alms giving by mentioning this is something that is common and commonplace for the people of Lubuk Alung, Ampek Nagari District, Agam Regency, even with the sadakah basorakan tradition it will have an impact on the large amount of alms received.In fact, according to Tuanku Rahmat, a local scholar, said that the form of alms that was carried out was a form of understanding the hadith of the Prophet to compete in giving alms and racing against each other.However, from another hadith, the Prophet also explained about the implementation of good charity and does not have an impact on damaging the reward, as contained in the hadith of the Prophet narrated by Bukhari and Muslim, namely: … ‫تعلم‬ ‫ال‬ ‫حىت‬ ‫فأخفاها،‬ ٍ ‫بصدقة‬ ‫تصدَّق‬ ٌ ‫ورجل‬ ‫ميينه‬ ‫نفق‬ ُ ‫ت‬ ‫ما‬ ‫ه‬ ُ ‫مشال‬ .‫عليه‬ ٌ ‫متفق‬ ....and someone who issues sadaqah and then hides it so that his left hand does not know what his right hand emits.(HR.Muttafaqun alaih).(Imam Al-Mundziri, 2017).Meanwhile, the scholars and the local community also have the main foundation in carrying out sadakah basorakan which comes from the hadith of the Prophet Muhammad, as stated by Tuanku Munaf, he said "that sadakah basorakan is

(
Saputra et al., 2020).Based on the research described above, that the similarities with the research that the author wants to do are both discussing related to the alms tradition carried out by the community in the local area.As for the differences in the research that the writer will do, namely first, it has differences in terms of the object of research study and the research that the writer will do is the sadakah basorakan tradition found in the people of Jorong Lubuk Alung, Agam Regency.Third, there are differences in terms of the research model, in that this research is a study of takhrij hadith on the main basis used by the community in carrying out the sadakah basorakan tradition in Jorong Lubuk Alung, Agam Regency.METHOD This research is a library research study on hadith which is the basis of society in carrying out the alms basorakan tradition in the people of Jorong Lubuk Alung, Bawan District, Ampek Nagari District, Agam Regency.In this research will discuss related to the study of takhrij hadith (the study of sanad and matan) as well as the understanding of the scholars in the implementation of alms which is the main foundation for the people of Jorong Lubuk Alung, Agam Regency.The technique in this research is to trace the hadith through Mu'jam al-Mufahras fiy Nabawiy Hadith which is the basis for the implementation of alms basorakan.Then, the author will perform takhrij on the sanad and matan as well as the scholars' understanding of the hadith.Next, the writer will draw conclusions from the results of the research.aims to find hadith texts that have the same meaning based on hadith books.There are so many hadiths of the Prophet Muhammad that have been tertakhrij by scholars, so when you want to track them down one by one based on existing hadith books, it is very difficult and takes a long time to find the hadith you are looking for.Therefore, in order to make it easier to search for the hadith you want to find, the author divides several stages in analyzing the quantity of hadith sanad, as for the hadith that you want to trace in this study, based on the results of interviews with respondents about the implementation of the sadakah basorakan tradition, a fragment of the hadith translation is obtained, namely... the alms competition between Umar bin Khattab and Abu Bakar Ash-Shiddiq, after tracking through the help of the internet, a fragment of the hadith was found, namely: ordered us to give alms, and this coincided with the existence of the property that I have.Then I say; if I can get ahead of Abu Bakr one day then today I will get ahead of him.Then I came with half of my wealth, then Rasulullah shallallahu 'alaihi wasallam said: "What did you leave for your family?"I said; the same treasure.He said; then Abu Bakr came with everything he had...The next step is to find the basis of the hadith against the matan hadith through the help of the book Mu'jam Al-Mufahras li Al-Fazh Al-Hadith al-Nabawiy by AJ.Wensinck.In order to conduct a search of the hadith, the author determines the keywords (keywords) contained in the hadith matan, thus making it easy to search for the hadith.The specified keywords are using the word ‫دَّق‬ َ ‫ص‬ which is taken from the word َ ‫دَّق‬ َ ‫ص‬ َ ‫ت‬ َ ‫ن‬ found in the hadith mat, and the word ‫سبق‬ which comes from the word ْ ‫َس‬ ‫أ‬ ُ ‫ق‬ ِ ‫ب‬ which is found in the hadith matan.The reason for choosing these two words is because they have important aspects contained in the hadith matan and as a main theme in research on sadakah basorakan.Based on the snippet of the hadith matan above, the writer conducts a search using the specified keywords, then the author refers to the book Mu'jam Al-Mufahras by searching for the keyword ‫دَّق‬ َ ‫,ص‬ then the hadith is obtained in accordance with the previous hadith fragment, namely: ‫نتص‬ ‫أن‬ ‫هللا‬ ‫رسول‬ ‫َن‬ ‫أمر‬ ‫كاة‬ ‫ز‬ ‫دق...دى:‬ : ‫مناقب‬ ‫ت:‬ Meanwhile, using the keyword ‫سبق‬ which was searched with the help of the book Al-Mu'jam Al-Mufahras, it was found as follows: ‫يوما......ت:مناقب‬ ‫سبقته‬ ‫ان‬ ‫بكر‬ ‫أَب‬ ‫أسبق‬ ‫اليوم‬ ‫فقلت‬ ١٦ ‫كاة‬ ‫ز‬ ‫,د:‬ ٤٠ ‫كاة‬ ‫,دى:ز‬ ٢٦ From the instructions for the book Mu'jam al-Mufahras, it can be seen that: the letter ‫د‬ is the code used to denote the book of Sunan Abu Daud, based on the hadith found in Abu Daud, that the hadith is found in the Zakah chapter ‫كاة(‬ ‫)ز‬ with the hadith number 40th.The letter ‫ت‬ is the code indicating that the hadith is found in the book of Sunan Tirmidhi, based on the search performed, the hadith is found in chapter ‫مناقب‬ with the 16th hadith number.Then the letter ‫دى‬ is the code used to indicate the book Sunan Ad-darimi/Musnad Ad-Darimi, based on a search conducted through the book Mu'jam al-Mufahras, that the hadith is found in the ‫كاة‬ ‫ز‬ chapter with the 26th hadith number.After getting the hadiths through the help of the book Mu'jam Al-Mufahras li Al-Fazh Al-Hadits Al-Nabawiy, the next step is to trace the hadiths directly to the primary source book (Tis'ah pole) indicated by the book Mu'jam based on the given symbol/code.First, the hadith found in the book Al-Jami'ul Saghir or Sunan Tirmidhi which is the work of Imam Abi Isa Muhammad bin Isa bin Saurah, the author found in juz 5, chapter number 16 hadith sequence 3675 with the editorial pronunciation as follows: Third, the hadith contained in Musnad Adh-Darimi or better known as Sunan Adh-Darimi which is the work of Imam Al-Hafidz Abu Muhammad Abdullah bin Abdurrahman bin Al-Fadhal bin Haram Adh-Darimi, the author found in the second Juz with hadith number The 26th chapter of ‫عنده‬ ‫ما‬ ‫جبميع‬ ‫يتصدق‬ ‫الرجل‬ (Al-Rajulu Yatasaddaku bi Jami'i Maa 'Beautiful) number 1701 hadith sequence, with the hadith editor's lafadz as follows: Darimi which is the work of Imam Al-Hafidz Abu Muhammad Abdullah bin Abdurrahman bin Al-Fadhal bin Haram Adh-Darimi, the author found in Juz second with Hadith Number 26 Chapter ‫عنده‬ ‫ما‬ ‫جبميع‬ ‫يتصدق‬ ‫الرجل‬ (Al-Rajulu Yatasaddaku bi Jami'i Maa 'Beautiful) number 1701 hadith sequence.

Sixth
Yusuf Al-Mizzi, 1983a) but is better known by the name Uthman bin Abi Syaiban.(AbiAbdillah Muhammad bin Ahmad bin Uthman Al-Dzahabiy, 1983b) he died in the month of Muharram 239 H.(Abi Abdillah Muhammad bin Ahmad bin Uthman Al-Dzahabiy , 1983b) Hadith was obtained through his teacher, namely Ubaidillah bin Musa, Muawiyah bin Hisham, Yazid bin Harun, Yahya bin Yaman, Abi Nu'am bin Fadh bin Dukain and others.(Al-HafidzJamaluddin Abi Al-Hajjaj Yusuf Al-Mizzi, 1983a, pp.479-480) Whereas his students who narrated hadiths from him, namely Bukhariy, Muslim, Abu Daud, Ibn Majah, Ibrahim bin Asbat bin SakanAl-Baghdadiy and others.(Al-HafidzJamaluddin Abi Al-Hajjaj Yusuf Al-Mizzi, 1983a) Based on the information that has been obtained, Uthman bi Abi Syaibah has a direct relationship between the student and his teacher.Therefore, it can be concluded that Ustman bin Abi Syaibah is considered a muttasil sanad.The assessment of the scholars of Uthman bin Abi Syaibah's justice and dhabit, namely: Yahya bin Ma'in said, that Ustman bin Abi Syaibah was Tsiqah and Shuduq ( ‫ثقة‬ ‫و‬ ‫صدوق‬ ), according to Abdullah bin Rahman bin Abi Hatim, Ustman bin Abi Syaibah was Shuduq ‫,)صدوق(‬ Ahmad bin Abdullah Al-Ijliy, said Ustman bin Abi Syaibah as a Tsiqah (‫(.)ثقة‬Al-HafidzJamaluddin Abi Al-Hajjaj Yusuf Al-Mizzi, 1983a) Based on the assessment of these scholars, it can be concluded that Ustman bin Abi Syaibah was a Tsiqah and Shuduq person and none of the scholars committed jarh against him, so he was considered to have justice and habit as a hadith narrator.So, based on the history of Ahmad bin Shalah and Uthman bin Abi Syaibah as two people who narrated the hadith from Abi Nu'am bin Fadhal bin Dukain, it can be concluded that the narration from Ahmad bin Shalah is unacceptable, because he was exposed to jarh by the scholars so that it is flawed in terms of justice and dhabitan.Whereas Uthman bin Abi Syaibah can be accepted, because none of the scholars plundered him, so he can be concluded as a just person and his dhabit and history can about the Dalil sadaqah basorakan carried out by the people of Jorong Lubuk Alung, it can be concluded: because one of the sanad hadiths is considered to be flawed in terms of justice and dhabit, the status of the hadith is considered dhaif.Sanad who has jarh from the scholars of the hadith is Hisham bin Sa'ad.Likewise the hadith narrated by Imam Tirmidhi and Ad-dharimi, because this hadith was also narrated by Hisham bin Sa'ad, the hadith is also dhaif from all its paths.Takhrij Content Hadith Based on the results of research related to the status of the hadith used by the people of Jorong Lubuk Alung regarding basorakan alms, that from a sanad point of view the hadith has defects at the level of Hisham bin Sa'ad, because there are scholars who commit jarh against him.
ear a hundred seeds.Allah multiplies (rewards) for whom He wills.and Allah is Extensive (His gifts) and All-Knowing.(Qs.Al-Baqarah: 261) In the verse above in the letter Al-Baqarah: 261 clearly explains to his servant, that those who give charity in the way of Allah, Allah will multiply it, both the reward received in this world and in the hereafter.This is believed by everyone who believes in Allah, because in his word Allah also says:                           Artinya: Barangsiapa yang mengerjakan kebaikan seberat dzarrahpun, niscaya Dia akan melihat (balasan)nya.(Qs.Al-Zalzalah: 7) But in terms of carrying out worship to Allah SWT, the things that must be considered for every people of the Prophet Muhammad SAW, namely sincere intentions and in accordance with the provisions contained in the guidance of Allah and the Messenger of Allah as well as related to the implementation of alms.
Those who spend their wealth in the way of Allah, then they don't accompany what they spend by mentioning the gift and by not hurting (the recipient's feelings), they get a reward from their Lord.there is no concern for them nor do they grieve.(Qs.Al-Baqarah: 262) Even the Prophet also gave indications to his people, so they can avoid him in spending his wealth in the way of Allah, namely: ‫ما‬ ‫مشاله‬ ‫تعلم‬ ‫ال‬ ‫حىت‬ ‫فأخفاها‬ ‫بصدقة‬ ‫تصدق‬ ‫ورجل‬ ‫ميينه‬ ‫تنفق‬ …And a man who spends alms secretly, so that his left hand does not know what his right hand gives out.(Muttafaqun Alaih) However, it is different from the implementation of alms carried out by the companions of the prophet Muhammad.Once upon a time he was carrying out a war which was also attended by Umar bin Khattab and Abu Bakar Ash Shiddiq.The Messenger of Allah called on all his people and his companions to take part in the battle in the Tabuk area.At that time, apart from the Prophet calling for the preparation of body and soul, the Messenger of Allah also ordered them to donate their wealth.This is explained in the hadith of the Prophet, This hadith indicates that Umar bin Khattab showed his alms with the intention of competing and rivaling Abu and for every nation there is its(own)    Qiblah which it faces towards it.So compete (in making) goodness.wherever you are, surely Allah will gather you all (on the Day of Judgment).Verily Allah is Powerful over all things.(Qs.Al-Baqarah: 148) In addition, if it is understood that Umar bin Khattab wants to show alms to others, so that outwardly Umar bin Khattab commits an act of extravagance, then the scholars have a different understanding in understanding this hadith, including: According to Abdul Qadir Syaibah Al-Hamd in his work entitled Fiqhul Islam (Syarah Bulughul Maram), it is better to hide alms than to do it openly, but this is permissible as long as you can protect yourself from extravagant acts if you give alms openly.
alms, Then it is very good.and if you hide it and you give it to poor people, then hiding it is better for you.and Allah will erase from you some of your sins; and Allah knows what you do.(Qs.Al-Baqarah: 271) Meanwhile, according to Abdullah bin Abdurrahman Al-Bassam in his book entitled Taudhih Al-Ahkam min Bulugh Al-Maram, he explained: In carrying out alms, hiding it is more important than informing it, unless there is superior benefit when the alms are announced, such as being a role model for others in matters of virtue and are sure that they are not mixed up in riyadoing.(Abdullah bin Abdurrahman Al-Bassam, 2006) In addition, according to Abu Ja'far Muhammad bin Jarir Ath-Tabari in his Tafsir book entitled Tafsir Ath-Tabari, he said: "If you broadcast alms and give it to those who receive it, then that is very good, and if you cover it up and don't broadcast it, if it is given to the poor, that is better for you.(Abu Ja'far Muhammad bin Jarir Ath-Tabari, 2007) According to a history of Bishr who told us, he said: Yazid told us, Sa'id told us from Qatadah, that if you show charity and hide it, then everything is very good and accepted as long as you have the right intention.(Abu Ja'far Muhammad bin Jarir Ath-Tabari, 2007) Then according to Hasan, he explained that showing obligatory alms (zakat) is better, and hiding sunnah alms is more afdal for you, because by not showing sunnah alms it shows that someone only hopes for the pleasure of Allah.Ibn Abbas is also of the opinion that Allah multiplies the reward of hidden alms seventy times, and doubles the reward of obligatory alms (zakat) shown twenty times.(Imam Qurthubi, 2008) Meanwhile, according to Imam Al-Qurthubi in his commentary entitled: Tafsir Al-Qurthubi, he said: that there is no need for room for expressing opinions in matters related to this, because there are many hadiths that narrate fadhilah in concealing worship.In the book Sahih Muslim it is narrated: that Rasulullah SAW said: do the most afdhal prayers at home, except for fardhu prayers.This can be understood, that the obligatory prayer does not cause riya to those who perform it, in contrast to sunnah prayers which can cause riya.(Imam Qurtubi, 2008).According to Imam Nasa'i, based on the hadith of Rasulullah SAW as narrated by Uqbah bin Amir, that a person who recites the Al-Qur'an is like someone who openly gives alms and someone who recites the Al-Qur'an in a clandestine manner such as people who give alms in secret.(Muhammad Nashiruddin Al-Albani, 2006) According to Ibnu Athiyah, that in this era giving out obligatory alms in secret is more important, because there are enough people who do not give out alms, so giving out alms is become a riya phenomenon.However, according to Ibn Arabi, he said, there is no authentic hadith which explains that obligatory alms (zakat) that are done openly are more afdhal than sunnah alms that are done in secret, as well as hidden alms are no better than alms that are shown , who said this was only the opinion of the ijma' of the scholarsto Ibn Al-Manayyar, that if issuing alms sunnah in an open way can be a role model and inspire others, without any intention to show off (riya), then giving charity openly is better for him.(Ibnu Hajar Al-Asqalani, 2007) CONCLUSION Religion is a very important part of life.With religion, people will understand what they should do, including the main thing is to carry out the commands of Allah Swt.For this reason, the mosque is certainly a place that can facilitate the achievement of this goal.The results of this study concluded that the management carried out by the management of the Al- Daud Sulaiman bin Asy'ast Al- alms, Then it is very good.and if you hide it and you give it to poor people, then hiding it is better for you.and Allah will erase from you some of your sins; and Allah knows what you do.(Q.S. al-