His repentance was a thief, thief, and rich because he had a deed

Every Friday Legi, after the Maghrib Prayer Congregation, the mosque in my village is filled with people. Not because of spectacular recitation, but because of the routine that has been entrenched: Kyai Salam Kyai from Pondok An-Nur Bululawang. As usual, he came with a thick book.

I don’t know the name of the book, but he often recites the hadith, and somehow, I often want to make sure the hadith. Sometimes, me No immediately believe. Isn’t this the hadith right? Sahih or just a coffee shop story that happens to be there?

That day, Kiai Salam read a very interesting hadith: about a man (Rajul) who gives a male thief (yellow), female adulterers (Zaniyah) and rich men (Ghaniyy).

“Bikadaqatine Udaddian Day-U… “I will really give alms!

He read the story that someone intends to give alms, and his charity fell into the hands of the thief. The next morning, the people in his village spoke: “Last night there was a gift for a thief!” He heard it, and only answered, “Alllāhummoo is a lakal-ḥly.“

The following night, he gave up again. This time for adulterers. The next day, the rumor returned to hear: “Last night he gave up on adultery!” Then he was grateful: “Alllāhummoo is a lakal-ḥly.“

The third night, giving more alms. Now for the rich. Negative comments come again: “Cook the loved one?” But he still answered: “Alllāhummoo is a lakal-ḥly.“

While sleeping at night, he dreamed. The angel came and said, “Your charity body is accepted. The thief stopped stealing, who repented, and the rich began to give alms.”

At this point, Kyai Salam paused for a moment. He asked a rhetorical question: “Have you ever, Yours Give alms, and then come to angels in a dream? “

We are silent. Then he explained, that alms sometimes did not immediately see the impact. It could even be that we never know the results. But God knows. And it could be, precisely from that alms, Jalan Hidayah is open.

Fath al-Bari and his explanation

I found that this hadith was narrated by one of them al-Bukhārī (Book of Al-Zakat, no. 1421), through the pathway of Abu Al-Yamān, from Syu’aib bin Abī ḥamzah, from Abū al-Zinād, from Al-A’raj, from Abū Hurairah, from the Prophet. The sanad is very strong. Even inside FatikIbn ḥajar stressed that Al-A’raj really heard directly from Abu Hurairah: “Annahu Sami’a Abā Hurairah. “

In the FatikIbn ḥajar also explained interest: the word “Day-Uuaddianna “ is an implicit oath. That is, he is really determined. However, the reason is not explained. There is no sentimental motive, there is no context of suffering, only strong intentions.

Ibn ḥajar interpreted, this is like a form of selfless commitment, it can even be equated with Nazar. This actually opens the interpretation space: it could be that alms do not need rational reasons enough good intentions and handover to God.

Still in an explanation FatikIt was also reviewed that the words “Alllāhummoo is a lakal-ḥly“It is not an expression of despair, but a form Tafwīḍ—Thaw to God’s will, sincerity and belief that everything that happens must be in His control.

Ibn Hajar said:

“And in it that the intention to believe, if that is true, it is accepted, and if it does not fall into autumn.”

It means: “If the intention of the alms giver is sincere, then the alms are accepted even though they are not on target.”

But there are questions that continue to tickle: who exactly is the man called “Rajul” in the hadith?

In the Musnad AḥmadIbn Lahi’ah narrated that the man was from the Children of Israel. But the sanad is weak. There is not a single valid path that mentions the identity of the generous. Maybe it’s intentional. Maybe so that the focus is not on who the person is, but why and how he is.

Kiai Salam added things that I think are very touching: the three groups are thieves, adulterers, and rich people all actually need a spiritual touch.

Thieves and adulterers, he said, might not want to live like that. But living conditions make them forced to take a dark path. They are not evil, they just need hope. And alms that come from the hands that do not judge into a turning point.

While the rich, he doesn’t have no. But he lacks caring. When receiving alms, his heart could be touched. Then he realized: “If I was given, especially those who needed more.”

I pondered. Perhaps, this is not just a moral story. This is a story about how sincere goodness can change the structure of society. The people consisting of three types of people: dark because of poor, who slip because of temptation, and abundant but forget themselves.

This hadith is not just about charity. But about the interview point between humans and God. Between good and guidance. Between small intentions and unimaginable impacts.

Never underestimate one piece of alms, one sip of water, one smile, one helping hand. Because it could be that it is a guidance door for others and safety for all of us.

Social Reflection: Who is worth pity?

The hadith about charity to thieves, adulterers, and rich people, as explained by Kiai Salam, has no pleasant spiritual power. It not only teaches sincerity, but also threatens the way we see the perpetrators. However, when I pondered the research content, my mind was raped by the social statement that we face today.

Is the thief always worth pity? How about adultery? Then, the rich who never give alms still deserve to get empathy? Let’s be more honest in answering it.

Try to compare the chicken thief who was caught in the village and then beaten by the masses, with a corruptor who stole hundreds of billions of state funds but could still smile at the trial. Compare adultery because it is poor and has no access to sex education, with unscrupulous scholars who molested dozens of students because they felt holy and untouched. One sinned because of pressure, the other sinned because they felt powerful.

In evil there are two faces: crime for losing choice, and evil because of abuse of power. The first needs help, the second needs resistance.

I came to understand why Kiai Salam emphasized that the three groups given alms were nobody. They are anonymous, without name, without high social status. They do not have a system of power that sustains their sins. They are not religious -robed predators, not officials who suck the blood of the people.

We can cry seeing a woman stealing milk for her baby. But we must not shed tears for politicians who are corrupt education funds. Social empathy must be distance from moral romanticism. Not every sinner deserves to be fed good. Some must be made aware of a touch, but some must be stopped with punishment.

This is where the hadith teaches us one important thing: distinguish between people who fall, and humans who deliberately drop others. One more thing, one person who does an act sincerely can bring the impact of structural change that is not playing games. Wallahu a’lam

Also Read: This Story Makes us Concurnated because of hurting others

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Author: Achmad Fauzan

Editor: Muh Sutan