ٱلنُّور : ٢٦

ٱلۡخَبِيثَٰتُ Evil women
لِلۡخَبِيثِينَ (are) for evil men
وَٱلۡخَبِيثُونَ and evil men
لِلۡخَبِيثَٰتِۖ (are) for evil women
وَٱلطَّيِّبَٰتُ And good women
لِلطَّيِّبِينَ (are) for good men
وَٱلطَّيِّبُونَ and good men
لِلطَّيِّبَٰتِۚ (are) for good women
أُوْلَٰٓئِكَ Those
مُبَرَّءُونَ (are) innocent
مِمَّا of what
يَقُولُونَۖ they say
لَهُم For them
مَّغۡفِرَةٞ (is) forgiveness
وَرِزۡقٞ and a provision
كَرِيمٞ noble

Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words.¹ Those [good people] are declared innocent of what they [i.e., slanderers] say. For them is forgiveness and noble provision.

Footnotes

¹ - Another accepted interpretation is "Evil women are for evil men, and evil men are for evil women. And good women are for good men, and good men are for good women."

Vile women, and [vile] words, are for vile men, and vile men for vile women, and the mentioned [vile words]. Good women, and as mentioned [good words], are for good men, and good men for good women, and the mentioned [good words], that is to say, what suits something vile is its like, and what suits something good is its like - such, good men and women, the like of 'aa'isha and Safwaan, are absolved of what they say, [what] the corrupt men and women [say] about them. For them, for good men and women, will be forgiveness and a glorious provision, in the Paradise. 'aa'isha felt honoured by some of the things [mentioned] in this [verse], namely, that she was created 'a good woman' and was promised 'forgiveness and a glorious provision'.

A Threat to Those who accuse Chaste Women, Who never even think of anything touching their Chastity and are Good Believers Allah says, إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَتِ الْمُوْمِنَاتِ Verily, those who accuse chaste believing women, who never even think of anything touching their chastity and are good believers -- This is a warning and threat from Allah to those who accuse chaste women, who never even think of anything effecting their chastity since they are good believers. The Mothers of the believers are more entitled to be included in this category than any other chaste woman, especially the one who was the reason for this Ayah being revealed:A'ishah bint As-Siddiq, may Allah be pleased with them both. All of the scholars agree that whoever slanders her or makes accusations against after what has been said in this Ayah, is a disbeliever, because of his being obstinate with the Qur'an. The same ruling applies to all of the Mothers of the believers. لُعِنُوا فِي الدُّنْيَا وَالاْخِرَةِ are cursed in this life and in the Hereafter, This is like the Ayah: إِنَّ الَّذِينَ يُوْذُونَ اللَّهَ وَرَسُولَهُ Verily, those who annoy Allah and His Messenger, (33:57) وَلَهُمْ عَذَابٌ عَظِيمٌ and for them will be a great torment. Abdur-Rahman bin Zayd bin Aslam said, This is about A'ishah, and whoever does anything similar nowadays to Muslim women, the same applies to him, but A'ishah is the one who is primarily referred to here. Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said: اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ Shun the seven destructive sins. He was asked, What are they, O Messenger of Allah! He said: الشِّرْكُ بِاللهِ وَالسِّحْرُ وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ وَأَكْلُ الرِّبَا وَأَكْلُ مَالِ الْيَتِيمِ وَالتَّوَلِّي يَوْمَ الزَّحْفِ وَقَذْفُ الْمُحْصَنَاتِ الْغَافِلَتِ الْمُوْمِنَاتِ Associating partners with Allah; magic; killing a soul whom Allah has forbidden to be killed, except with just cause; consuming Riba; consuming the property of orphans; desertion at the time of war; accusing chaste women, who never even think of anything touching their chastity and are good believers. This was recorded by Al-Bukhari and Muslim in the Two Sahihs. Then Allah says, يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا يَعْمَلُونَ On the Day when their tongues, their hands, and their legs will bear witness against them as to what they used to do. Ibn Abi Hatim recorded that Ibn Abbas said, This refers to the idolators when they realize that no one will enter Paradise except the people who used to perform Salah. They will say, `Come, let us deny (everything).' So they will deny (everything), then their mouths will be sealed and their hands and feet will testify against them, and they will not be able to hide anything from Allah. Ibn Abi Hatim also recorded that Anas bin Malik said, We were with the Prophet and he smiled so broadly that his back teeth could be seen, then he said: أَتَدْرُونَ مِمَّ أَضْحَكُ Do you know why I am smiling? We said, `Allah and His Messenger know best.' He said, مِنْ مُجَادَلَةِ الْعَبْدِ لِرَبِّهِ يَقُولُ يَا رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ فَيَقُولُ بَلَى فَيَقُولُ لَا أُجِيزُ عَلَيَّ شَاهِدًا إِلاَّاِمنْ نَفْسِي فَيَقُولُ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ شَهِيدًا وَبِالْكِرَامِ عَلَيْكَ شُهُودًا فَيُخْتَمُ عَلَى فِيهِ وَيُقَالُ لاَِرْكَانِهِ انْطِقِي فَتَنْطِقَ بِعَمَلِهِ ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَمِ فَيَقُولُ بُعْدًا لَكُنَّ وَسُحْقًا فَعَنْكُنَّ كُنْتُ أُنَاضِلُ Because of the way a person will dispute with his Lord. He will say, O Lord, did you not protect me from doing wrong! Allah will say, Of course, The person will say, I will not accept for anyone to give testimony concerning me except myself. Allah will say, You are sufficient as a witness against yourself. Then a seal will be put upon his mouth and it will be said to his faculties, Speak. So they will speak about his deeds. Then he will be permitted to speak, and he will say, Away with you! I was only speaking in your defence! This was recorded by Muslim and An-Nasa'i يَوْمَيِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ On that Day Allah will pay Dinahum, Ibn Abbas said, دِينَهُمُ (Dinahum), Meaning `their account.' Every time Dinahum appears in the Qur'an it means `their account.' This was also the view of other scholars. وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ and they will know that Allah, He is the Manifest Truth. means, His promise, His threat and His reckoning are all just and there is no unfairness in them The Goodness of `A'ishah because She is married to the best of Mankind Allah says, الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ Bad statements are for bad people and bad people for bad statements. Good statements are for good people and good people for good statements: Ibn Abbas said, Evil words are for evil men, and evil men are for evil words; good words are for good men and good men are for good words. This was revealed concerning A'ishah and the people of the slander. This was also narrated from Mujahid, Ata', Sa`id bin Jubayr, Ash-Sha`bi, Al-Hasan bin Abu Al-Hasan Al-Basri, Habib bin Abi Thabit and Ad-Dahhak, and it was also the view favored by Ibn Jarir. He interpreted it to mean that evil speech is more suited to evil people, and good speech is more suited to good people. What the hypocrites attributed to A'ishah was more suited to them, and she was most suited to innocence and having nothing to do with them. Allah said: أُوْلَيِكَ مُبَرَّوُونَ مِمَّا يَقُولُونَ such (good people) are innocent of (every) bad statement which they say; Abdur-Rahman bin Zayd bin Aslam said, Evil women are for evil men and evil men are for evil women, and good women are for good men and good men are for good women. This also necessarily refers back to what they said, i.e., Allah would not have made A'ishah the wife of His Messenger unless she had been good, because he is the best of the best of mankind. If she had been evil, she would not have been a suitable partner either according to His Laws or His decree. Allah said: أُوْلَيِكَ مُبَرَّوُونَ مِمَّا يَقُولُونَ such are innocent of (every) bad statement which they say; meaning, they are remote from what the people of slander and enmity say. لَهُم مَّغْفِرَةٌ for them is forgiveness, means, because of the lies that were told about them, وَرِزْقٌ كَرِيمٌ and honored provision. meaning, with Allah in the Gardens of Delight. This implies a promise that she will be the wife of the Messenger of Allah in Paradise Seeking Permission and the Etiquette of entering Houses Allah says: يَا أَيُّهَا الَّذِينَ امَنُوا لَاا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them; This is the Islamic etiquette. Allah taught these manners (of seeking permission) to His believing servants and commanded them not to enter houses other than their own until they had asked permission, i.e., to ask for permission before entering and to give the greeting of Salam after asking. One should seek permission three times, and if permission is given, (he may enter), otherwise he should go away. It was reported in the Sahih that when Abu Musa asked `Umar three times for permission to enter and he did not give him permission, he went away. Then Umar said, Did I not hear the voice of Abdullah bin Qays asking for permission to enter Let him come in. So they looked for him, but found that he had gone. When he came later on, Umar said, Why did you go away? He said, I asked for permission to enter three times, but permission was not given to me, and I heard the Prophet say, إِذَا اسْتَأْذَنَ أَحَدُكُمْ ثَلَثًا فَلَمْ يُوْذَنْ لَهُ فَلْيَنْصَرِفْ If any one of you asks for permission three times and it is not given, then let him go away. Umar said, You should certainly bring me evidence for this or I shall beat you! So he went to a group of the Ansar and told them what Umar said. They said, No one will give testimony for you but the youngest of us. So Abu Sa`id Al-Khudri went with him and told Umar about that. Umar said, What kept me from learning that was my being busy in the marketplace. Imam Ahmad recorded a narration stating that Anas or someone else said that the Messenger of Allah asked for permission to enter upon Sa`d bin Ubadah. He said: السَّلَمُ عَلَيْكَ وَرَحْمَةُ اللهِ As-Salamu `Alayka wa Rahmatullah, Sa`d said, Wa `Alaykas-Salam Wa Rahmatullah, but the Prophet did not hear the returned greeting until he had given the greeting three times and Sa`d had returned the greeting three times, but he did not let him hear him (i.e., Sa`d responded in a low voice). So the Prophet went back, and Sa`d followed him and said, O Messenger of Allah, may my father and mother be ransomed for you! You did not give any greeting but I responded to you, but I did not let you hear me. I wanted to get more of your Salams and blessings. Then he admitted him to his house and offered him some raisins. The Prophet ate, and when he finished, he said, أَكَلَ طَعَامَكُمُ الاَْبْرَارُ وَصَلَّتْ عَلَيْكُمُ الْمَلَيِكَةُ وَأَفْطَرَ عِنْدَكُمُ الصَّايِمُونَ May the righteous eat your food, may the angels send blessings upon you and may those who are fasting break their fast with you. It should also be known that the one who is seeking permission to enter should not stand directly in front of the door; he should have the door on his right or left, because of the Hadith recorded by Abu Dawud from Abdullah bin Busr, who said, When the Messenger of Allah came to someone's door, he would never stand directly in front of it, but to the right or left, and he would say, السَّلَمُ عَلَيْكُمْ السَّلَمُ عَلَيْكُمْ As-Salamu `Alaykum, As-Salamu `Alaykum. That was because at that time the houses had no covers or curtains over their doorways. This report was recorded by Abu Dawud only. In the Two Sahihs, it is recorded that the Messenger of Allah said: لَوْ أَنَّ امْرَءًا اطَّلَعَ عَلَيْكَ بِغَيْرِ إِذْنٍ فَخَذَفْتَهُ بِحَصَاةٍ فَفَقَأْتَ عَيْنَهُ مَا كَانَ عَلَيْكَ مِنْ جُنَاحٍ If a person looks into your house without your permission, and you throw a stone at him and it puts his eye out, there will be no blame on you. The Group recorded that Jabir said, I came to the Prophet with something that was owed by my father and knocked at the door. He said, مَنْ ذَا Who is that? I said, I am! He said, أَنَا أَنَا I, I, as if he disliked it. He did not like it because this word tells you nothing about who is saying it, unless he clearly states his name or the name by which he is known, (nickname) otherwise everyone could call himself Me, and it does not fulfill the purpose of asking permission to enter, which is to put people at their ease, as commanded in the Ayah. Al-`Awfi narrated from Ibn Abbas, Putting people at ease means seeking permission to enter. This was also the view of others. Imam Ahmad recorded from Kaladah bin Al-Hanbal that at the time of the Conquest (of Makkah), Safwan bin Umayyah sent him with milk, a small gazelle, and small cucumbers when the Prophet was at the top of the valley. He said, I entered upon the Prophet and I did not give the greeting of Salam nor ask for permission to enter. The Prophet said, ارْجِعْ فَقُلْ السَّلَمُ عَلَيْكُمْ أَأَدْخُلُ Go back and say:As-Salamu `Alaykum, may I enter? This was after Safwan had become Muslim. This was also recorded by Abu Dawud, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, Hasan Gharib. Ibn Jurayj said that he heard Ata' bin Abi Rabah narrating that Ibn Abbas, may All�h be pleased with him, said, There are three Ayat whose rulings people neglect. Allah says, إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ (Verily, the most honorable of you with Allah is the one who has the most Taqwa. (49:13), But (now) they say that the most honorable of them with Allah is the one who has the biggest house. As for seeking permission, the people have forgotten all about it. I said, Should I seek permission to enter upon my orphan sisters who are living with me in one house? He said, Yes. I asked him to make allowances for me but he refused and said, Do you want to see them naked? I said, No. He said, Then ask for permission to enter. I asked him again and he said, Do you want to obey Allah! I said, Yes. He said, Then ask for permission. Ibn Jurayj said, Ibn Tawus told me that his father said, `There are no women whom I hate to see naked more than those who are my Mahrams.' He was very strict on this point. Ibn Jurayj narrated that Az-Zuhri said, I heard Huzayl bin Shurahbil Al-Awdi Al-A`ma (say that) he heard Ibn Mas`ud say, `You have to seek permission to enter upon your mothers.' Ibn Jurayj said, I said to Ata':`Does a man have to seek permission to enter upon his wife?' He said, `No, it can be understood that this is not obligatory, but it is better for him to let her know that he is coming in so as not to startle her, because she may be in a state where she does not want him to see her.' Abu Ja`far bin Jarir narrated from the nephew of Zaynab -- the wife of Abdullah bin Mas`ud -- that Zaynab, may Allah be pleased with her, said, When Abdullah came back from some errand and reached the door, he would clear his throat and spit, because he did not want to come suddenly and find us in a state he disliked. Its chain of narration is Sahih. يَا أَيُّهَا الَّذِينَ امَنُوا لَاا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them; Muqatil bin Hayyan said: During the Jahiliyyah, when a man met his friend, he would not greet him with Salam; rather he would say Huyyita Sabahan or Huyyita Masa'an (equivalent to Good morning or Good evening). This was the greeting among the people at that time. They did not seek permission to enter one another's houses; a man might walk straight in and say, I have come in, and so on. This was difficult for a man to bear, as he might be with his wife. So Allah changed all that by enjoining covering and chastity, making it pure and free of any sin or impropriety. So Allah said: يَا أَيُّهَا الَّذِينَ امَنُوا لَاا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them... What Muqatil said is good. Allah said: ذَلِكُمْ خَيْرٌ لَّكُمْ that is better for you, meaning, seeking permission to enter in is better for you because it is better for both parties, the one who is seeking permission to enter and the people inside the house. لَعَلَّكُمْ تَذَكَّرُونَ in order that you may remember فَإِن لَّمْ تَجِدُوا فِيهَا أَحَدًا فَلَإ تَدْخُلُوهَا حَتَّى يُوْذَنَ لَكُمْ And if you find no one therein, still enter not until permission has been given. This has to do with the way in which one deals with other people's property without their permission. If he wants to, he can give permission, and if he wants to he can refrain from giving permission. وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكَى لَكُمْ And if you are asked to go back, go back, for it is purer for you. means, if you are turned away at the door, before or after permission has been given, فَارْجِعُوا هُوَ أَزْكَى لَكُمْ (go back, for it is purer for you), means, going back is purer and better for you. وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ And Allah is All-Knower of what you do. Qatadah said that one of the emigrants said: All my life I tried to follow this Ayah, but if I asked for permission to enter upon one of my brothers and he asked me to go back, I could not do so happily, although Allah says, وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ And if you are asked to go back, go back, for it is purer for you. And Allah is All-Knower of what you do. وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا (And if you are asked to go back, go back....), Sa`id bin Jubayr said, This means, do not stand at people's doors. لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَّكُمْ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ There is no sin on you that you enter houses uninhabited, This Ayah is more specific than the one that comes before it, because it states that it is permissible to enter houses where there is nobody, if one has a reason for doing so, such as houses that are prepared for guests -- if he has been given permission once, then this is sufficient. Ibn Jurayj said, Ibn Abbas said: لَاا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ (Enter not houses other than your own),then this was abrogated and an exception was made, and Allah said: لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَّكُمْ There is no sin on you that you enter houses uninhabited, (when) you have any interest in them. This was also narrated from Ikrimah and Al-Hasan Al-Basri. وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ And Allah has knowledge of what you reveal and what you conceal.

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ ۚ أُولَـٰئِكَ مُبَرَّ‌ءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَ‌ةٌ وَرِ‌زْقٌ كَرِ‌يمٌ ﴿26﴾ Vile women are for vile men, and vile men are for vile women. And good women are for good men and good men are for good women. Those are free from what they (the accusers) say. For them there is forgiveness and a graceful provision - 24:26. It means that the vulgar women are suitable for vulgar men and the vulgar men are suitable for vulgar women. And pure women are worthy for pure men and pure men are worthy for pure women. In this last verse the common principle is stated that Allah Ta’ ala has created a connection between the people of the same nature. Thus, vulgar and unchaste women are inclined towards vulgar and unchaste men and vice versa. Similarly, pure and chaste women show inclination towards pure and decent men and vice versa. Therefore, everyone tries to find the spouse according to one's inclination and liking, and in a natural way one does find one to suit him or her. In the light of this norm and principle it is now quite clear that the messengers of Allah, who are the models of purity and chastity both outwardly and inwardly in this world, are granted spouses by Allah Ta’ ala in accordance with their status. Hence, the Holy Prophet ﷺ ، who is the head of all messengers, was bestowed with spouses who were befitting to his position and status in purity, chastity and ethical excellence, and Sayyidah ` A'ishah ؓ is more prominent among them all. Only those can have any doubt or suspicion about her who do not have faith in the Holy Prophet ﷺ himself. It is mentioned about the wives of Sayyidna Nuh and Sayyidna Lut (علیہم السلام) in the Qur'an that they (wives) were disbelievers, but it is also established that they were not involved in any obscenity or vulgarity. Sayyidna Ibn ` Abbas ؓ said ما بغت امرأۃ نبی قطّ Never did any wife of a messenger commit adultery'. (ذکرفی الدر المنثور). It is, therefore, corroborated that it is possible that a messenger's wife could be a disbeliever, but it is not possible that she could be vulgar and sexually immoral, because adultery is a natural detestable act in the eyes of people, whereas disbelief is not a natural detestable thing. (Bayan al-Qur’ an)

Tafsir Surat An-Nur: 26 Wanita-wanita keji adalah untuk laki-laki keji, dan laki-laki keji adalah buat wanita-wanita keji (pula); dan wanita-wanita yang baik adalah untuk laki-laki baik, dan laki-laki baik adalah untuk wanita-wanita baik (pula). Mereka (yang dituduh) itu bersih dari apa yang dituduhkan oleh mereka (yang menuduh itu). Bagi mereka (yang dituduh) ampunan dan rezeki yang mulia (surga). Ibnu Abbas mengatakan bahwa perkataan keji hanyalah pantas dilemparkan kepada lelaki yang berwatak keji, dan laki-laki keji hanyalah pantas menjadi bahan pembicaraan perkataan keji. Perkataan baik hanyalah pantas ditujukan kepada lelaki baik, dan lelaki baik hanyalah pantas menjadi bahan pembicaraan/perkataan baik. Ibnu Abbas mengatakan bahwa ayat ini diturunkan berkenaan dengan Siti Aisyah dan para penyebar berita bohong. Hal yang sama telah diriwayatkan dari Mujahid, Ata, Sa'id ibnu Jubair, Asy-Syabi, Al-Hasan Al-Basri, Habib ibnu Abu Sabit, dan Ad-Dahhak. Ibnu Jarir memilih pendapat ini dan memberikan komentarnya, bahwa perkataan keji pantas bila ditujukan kepada orang yang berwatak keji, dan perkataan yang baik pantas bila ditujukan kepada orang yang baik. Dan apa yang dikatakan oleh para penyebar berita dusta terhadap diri Siti Aisyah, sebenarnya merekalah yang lebih utama menyandang predikat itu. Siti Aisyah lebih utama beroleh predikat bersih dan suci daripada diri mereka. Karena itulah disebutkan oleh firman-Nya: “Mereka (yang dituduh) itu bersih dari apa yang dituduhkan oleh para penuduhnya.” (An-Nur: 26). Abdur Rahman ibnu Zaid ibnu Aslam mengatakan sehubungan dengan makna ayat ini bahwa orang-orang keji dari kalangan kaum wanita adalah untuk orang-orang keji dari kalangan kaum pria. Dan orang-orang keji dari kalangan kaum pria adalah untuk orang-orang keji dari kalangan kaum wanita. Orang-orang yang baik dari kalangan kaum wanita adalah untuk orang-orang yang baik dari kalangan kaum pria. Dan orang-orang yang baik dari kalangan kaum pria adalah untuk orang-orang yang baik dari kalangan kaum wanita. Takwil inipun senada dengan apa yang telah dikatakan oleh para ulama di atas sebagai suatu kepastian. Dengan kata lain dapat disebutkan bahwa tidaklah Allah menjadikan Aisyah r.a. sebagai istri Nabi ﷺ melainkan karena dia adalah wanita yang baik, sebab Rasulullah ﷺ adalah manusia yang terbaik di antara yang baik. Seandainya Aisyah adalah seorang wanita keji tentulah tidak pantas, baik menurut penilaian syari'at maupun penilaian martabat, bila ia menjadi istri Rasulullah ﷺ. Karena itu Allah ﷻ berfirman dalam penghujung ayat ini: “Mereka (yang dituduh) itu bersih dari apa yang dituduhkan oleh mereka yang melancarkan tuduhan.” (an-Nur: 26). Maksudnya, mereka jauh sekali dari apa yang dituduhkan oleh para penyiar berita bohong dan musuh-musuhnya. “Bagi mereka ampunan.” (An-Nur: 26). Disebabkan kebohongan yang dituduhkan terhadap diri mereka (yang hal itu mencuci dosa mereka). “Dan rezeki yang mulia.” (An-Nur: 26). Yakni di sisi Allah yaitu surga yang penuh dengan kenikmatan. Di dalam makna ayat ini terkandung suatu janji yang menyatakan bahwa istri Rasulullah ﷺ pasti masuk surga. Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Muhammad ibnu Muslim, telah menceritakan kepada kami Abu Na'im, telah menceritakan kepada kami Abdus Salam ibnu Harb, dari Yazid ibnu Abdur Rahman, dari Al-Hakam berikut sanadnya sampai kepada Yahya ibnul Jazzar yang mengatakan bahwa Asir ibnu Jabir datang kepada Abdullah, lalu berkata, "Sesungguhnya saya telah mendengar Al-Walid ibnu Uqbah pada hari ini mengatakan suatu pembicaraan yang mengagumkan saya." Maka Abdullah menjawab, "Sesungguhnya seorang lelaki mukmin di dalam kalbunya terbetik kalimat yang baik hingga meresap ke dalam hatinya sampai dalam, hingga ketika dia mengucapkannya dan memperdengarkannya kepada orang lain yang ada di hadapannya, maka lelaki itu akan mendengarkannya dan meresapkannya di dalam hatinya. Sesungguhnya seseorang yang durhaka yang di dalam hatinya terbetik perkataan yang kotor hingga meresap ke dalam relung hatinya, hingga ketika dia mengutarakannya dan memperdengarkannya kepada orang lain yang ada di hadapannya, maka orang itu akan mendengarkannya dan meresapinya di dalam hatinya." Kemudian Abdullah membaca firman-Nya: “Perkataan-perkataan keji hanyalah untuk orang-orang keji, dan orang-orang keji hanyalah untuk perkataan-perkataan keji; dan perkataan-perkataan baik hanyalah untuk orang-orang baik, dan orang-orang baik hanyalah untuk perkataan-perkataan baik (pula)." (An-Nur: 26) (Terjemahan ini berdasarkan tafsir yang dimaksudkan oleh sahabat Ibnu Ma'sud r.a., pent.) Pengertian ini mirip dengan hadis yang diriwayatkan oleh Imam Ahmad di dalam kitab musnadnya secara marfu', yaitu: Perumpamaan orang yang mendengar kalimat yang bijak, kemudian ia tidak menceritakannya melainkan kebalikan dari apa yang ia dengar, sama dengan seorang lelaki yang datang kepada pemilik ternak kambing, lalu ia berkata, "Sembelihkanlah seekor kambing untukku.” Lalu dijawab, "Pilihlah sendiri dan peganglah telinga kambing mana yang kamu sukai.” Kemudian ia memilih dan memegang telinga anjing (penjaga) ternak kambingnya. Di dalam hadis lain disebutkan: “Hikmah adalah sesuatu yang dicari oleh orang mukmin; di mana pun ia menjumpainya, maka dia boleh mengambilnya.”

Kekotoran Hanya Bagi Orang Yang Kotor Ayat 26 Inilah penutup dari ayat wahyu membersihkan isteri Nabi Siti Aisyah dari tuduhan hina niata itu. Di dalam ayat ini diberikan pedoman hidup bersihkan oleh Tuhan Allah sendiri dengan serba kemulIsan adalah menjadi orang-orang yang kena tuduh itu bersihlah mereka dari apa yang diperkatakan orang-orang itu. Untuk mereka adalah ampunan dan rezeki'yang mulia. bagi setiap orang yang beriman. Tuduhan niata adalah perbuatan yang amat kotor hanya akan timbul daripada orang yang kotor pula. Memang orang-orang yang kotorlah yang menimbulkan perbuatan kotor. Adapun perkara-perkara yang baik adalah hasil dari orang-orang yang baik pula, dan memang-lah orang baik yang sanggup menciptakan perkara baik. Orang kotor tidak menghasilkan yang bersih, dan orang baik tidaklah akan menghasilkan yang kotor. Orang yang kotor ialah orang yang iman kosong dari dalamnya. Lantaran dia kosong dari iman maka dipenuhilah yang kosong itu oleh penyakit-penyakit hati, khizit, dengki, dendam dan berici. Tidak ada yang mengendalikan dirinya untuk berbuat baik, maka terhamburlah kekotoran hatinya itu -menjadi kekotoran perbuatan. Sebab'itu maka orang yang kotor senantiasa mengotori masyarakat dengan hasil usahanya yang kotor. Dan orang yang baik karena imannya, selalu pulalah dia berjuang betapa supaya dia menghasilkan yang baik, untuk dihidangkan ke dalam masyarakat. Yang lebih hebat lagi perjuangan itu ialah sekiranya orang yang berpendirian baik diganggu oleh orang yang berjiwa kotor, berhati kotor, bemiat kotor, supaya turun ke bawah, ke tempat yang kotor pula. Artinya tempat mereka. MIsalnya diludahinya mukanya, dihamun makinya, diaumpahi niatanya. Sampai kadang-kadang gemetar seluruh tubuh orang yang yakin akan kebaikannya itu mendengar atau membaca caci-makinya itu. Maka timbullah peperangan dalam hatinya, akan dilawan atau akan diam. Akan turun ke bawah atau akan tetap di tempat. Itulah saat ujian jiwa bagi orang yang masih bemiat menegakkan kesucian dan kebaikan dalam dunia ini. Demikian payah membina kebaikan kadang-kadang meminta sepenuh tenaga, keringat, airmata dan darah. Di saat kalau dia silap sedikit saja, kalau dia terjebak oleh jerat yang dipasang oleh si kotor itu lalu dia turun ke tempat yang rendah, cacatlah peperangan batinnya, dan tidaklah berarti apa yang telah ditempuhnya tahun demi tahun dengan susah-payah itu. Apalagi kalau apa yang telah dikerjakan itu tersurat hitam di atas putih. Kalau seorang yang ingin menegakkan kebaikan di dunia ini, dan telah banyak meninggalkan bekas tulIsan yang baik dan telah dijadikan orang pedoman hidup, satu kali karena pancingan si jahat dia sampai lupa tujuan hidupnya, lalu dia menuliskan pula atau mengucapkan pula kata-kata yang kotor dan najia, niscaya dirusakkannyalah susu sebelanga dengan nila setitik. Oleh sebab itu Rasulullah s.a.w. pernah bersabda: “Bukanlah orang gang gagah perkasa itu yang terburu bertindak setelah tersinggung. Tetapi orang yang gagah perkasa ialah orang yang sanggup mengendalikan dirinya seketika dia sudah sangat marah." Di akhir ayat 26 Tuhan menutup perkara tuduhan ini dengan ucapan putus, yaitu bahwa sekalian orang yang difitnah itu adalah bersih belaka dari segala tuduhan, mereka tidak bersalah samasekali. Adapun si penuduh yang hanya terbawa-bawa diberi ampun oleh Tuhan atas dosanya, setelah yang patut menjalani hukuman telah menjalaninya. Dan rezeki serta kehidupan orang-orang yang kena tuduh akan diberi ganda oleh Tuhan. Dari kejadian tuduhan berat kepada keluarga Rasulullah ini kita mendapat peringatan yang penting. Yang harus menjadi pegangan teguh bagi setiap masyarakat orang Mu'min. Tersebut “di dalam Surat al-Hujurat ayat 6: “Wahai orang-orang yang beriman! Apabila datang kepada kamu seorang yang fasik membawa suatu berita, hendaklah selidiki terlebih dahulu, supaya /camu jangan mengambil suatu sikap terhadap suatu kaum dengan pengetahuan yang tidak cukup, yang kelaknya kamu menyesal atas apa yang telah kamu kerjakan itu." Inilah pedoman orang yang beriman dah Inilah pegangan orang yang berbudi baik. Kalau kiranya diterima khabar buruk, selidiki terlebih dahulu si pembawa khabar, orang fasikkah atau orang adil. Setelah itu selidiki khabar itu sendiri, betapa sumber kebenarannya, sehingga masyarakat jangan sampai dikacaukan oleh fitnahnya tukang fitnah, atau perkara kotor dari orang yang kotor. Kemudian itu meskipun telah berlalu 1390 tahun sampai sekarang dan telah tertera dalam al-Qur'an Surat an-Nur tentang kesucian Ibu kaum yang beriman Siti Aiayah, namun beberapa orang Orientalia Barat masih saja mengadakan analIsa-analIsa yang katanya “Ilmiah" yang dapat menimbulkan keraguan orang Islam yang kurang iman atas kesucian isteri Rasulullah s.a.w. itu. Maka hendaklah kita fahamkan bahwasanya “objektifita" penyelidikan tidaklah ada, sebab lebih dahulu mereka telah mendiridirig diri dengan tidak percaya. Beberapa orang di antara “penyelidik" yang bergelar Orientalia itu mengukur kesucian Siti Aiayah dengan ukuran gadia barat berlaki tua, sehingga meninggalkan kesan bahwa Aiayah mungkin saja berbuat kejahatan itu. Apatah lagi mereka mengambil kesaksian Ali bin Abu Thatib yang seakan-akan memberatkan tetapi mereka tinggalkan kesaksian Umar bin Khalhab yang membela, bahkan mereka tinggalkan pertimbangan dari matiu Aiayah sendiri Zainab binti Jahasy. Terutama dalam sejarah isteri-isteri Rasulullah bahwasanya Zainab binti Jahasy itu kurang diaenangi oleh Aiayah sebagai matiu. Seketika Rasulullah bertanya kepada Zainab bagaimana pertimbangan tentang fitnah orang itu. Zainab telah menjawab: “Aku pelihara pendengaran dan penglihatanku ya Rasulullah. Tidaklah aku mengenal Aiayah melainkan seorang perempuan yang baik." Sebagai seorang Islam kita hendak diragukan tentang Aiayah oleh kaum Orientalia itu, dan dengan demikian sekaligus kita pun telah ragu akan kebenaran wahyu yang diturunkan Tuhan Allah kepada Nabi Muhammad s.a.w. yang membela kehormatan ibu kita Siti Aiayah. Sebagaimana telah membela pula kehormatan perempuan yang Mulia Siti Maryam Ibu Isa ‘alaihiwas-salam karena tuduhan yang demikian pula. Cuma bedanya di antara Maryam dengan Aiayah ialah bahwa Aiayah tidak sampai beranak, sedang Maryam adalah beroleh putera yang mulia, atas kehendak Tuhan. Dan bagi orang Islam yang mengerti Akidah agamanya sudahlah nyata bahwa ragu akan kebenaran al-Qur'an tidak lain hukumannya daripada kufur. Keluar dari Islam. Dan itulah yang dikehendaki oleh Orientalia Barat itu.

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