ٱلْأَحْزَاب ٣١
- وَمَن dan siapa
- يَقۡنُتۡ taat/patuh
- مِنكُنَّ diantara kamu sekalian
- لِلَّهِ Allah
- وَرَسُولِهِۦ dan rasul-Nya
- وَتَعۡمَلۡ dan mengerjakan/amal
- صَٰلِحٗا kebajikan/saleh
- نُّؤۡتِهَآ Kami datangkan/berikan
- أَجۡرَهَا pahalanya
- مَرَّتَيۡنِ dua kali
- وَأَعۡتَدۡنَا dan Kami sediakan
- لَهَا baginya
- رِزۡقٗا rizki
- كَرِيمٗا mulia
Dan barangsiapa di antara kamu (istri-istri Nabi) tetap taat kepada Allah dan Rasul-Nya dan mengerjakan kebajikan, niscaya Kami berikan pahala kepadanya dua kali lipat dan Kami sediakan rezeki yang mulia baginya.
(Dan barang siapa yang tetap taat) tetap setia (di antara kalian kepada Allah dan Rasul-Nya dan mengerjakan amal yang saleh, niscaya Kami berikan kepadanya pahala dua kali lipat) dua kali lipat pahala yang diterima oleh wanita-wanita yang taat selain kalian. Dan menurut suatu qiraat lafal Ta'malu dan Nu'tihaa dibaca Ya'malu dan Yu'tihaa (dan Kami sediakan baginya rezeki yang mulia) di surga sebagai tambahan pahalanya.
Tafsir Surat Al-Ahzab: 31
Dan barang siapa di antara kamu (istri-istri Nabi) taat kepada Allah dan Rasul-Nya dan mengerjakan amal saleh, niscaya Kami memberikan kepadanya pahala dua kali lipat dan Kami sediakan baginya rezeki yang mulia.
Selanjutnya Allah menyebutkan keadilan dan kemurahan-Nya melalui firman-Nya:
“Dan barang siapa di antara kamu (istri-istri Nabi) taat kepada Allah dan Rasul-Nya.” (Al-Ahzab: 31)
Al-qunut artinya taat, yakni taat kepada Allah dan Rasul-Nya serta tunduk patuh.
“Niscaya Kami memberikan kepadanya pahala dua kali lipat dan Kami sediakan baginya rezeki yang mulia.” (Al-Ahzab: 31)
Yaitu di dalam surga nanti, sesungguhnya mereka kelak berada di tempat-tempat kediaman Rasulullah ﷺ di surga yang tertinggi, berada di atas semua tempat semua makhluk di surga. Tempat tersebut dinamakan Al-Wasilah, yang merupakan tempat tertinggi di dalam surga sebagai tempat yang paling dekat dengan 'Arasy.
Wahai para istri Nabi, kamu mempunyai kedudukan yang lebih utama dibandingkan para wanita biasa disebabkan besarnya tanggung jawab yang harus kamu emban. Bila salah satu dari kamu berbuat dosa yang nyata maka ia akan mendapat hukuman dua kali lebih berat. Dan barang siapa di antara kamu, wahai para istri Nabi, tetap taat kepada Allah dan Rasul-Nya dan selalu mengerjakan kebajikan, niscaya Kami berikan pahala kepadanya dua kali lipat dibandingkan pahala wanita yang bukan istri Nabi, dan Kami sediakan rezeki yang mulia baginya, baik di dunia maupun di akhirat. 32. Wahai para istri Nabi, kamu adalah pendamping Nabi yang merupakan representasi Al-Qur'an dan Islam, maka sudah menjadi kewajiban kamu untuk menjaga citra tersebut. Wahai istri-istri Nabi, kedu-dukan dan keutamaan kamu tidak sama seperti perempuan-perempuan yang lain, jika kamu bertakwa. Kamu harus menjaga kehormatan kamu lebih dari usaha perempuan lain menjaga kehormatan mereka. Maka, janganlah kamu tunduk, yakni menggenitkan suara dalam berbicara sehingga bangkit nafsu orang yang ada penyakit dalam hatinya, yakni orang yang mempunyai niat berbuat serong; dan ucapkanlah perkataan yang baik dengan cara yang wajar.
Pada ayat ini, Allah menerangkan bahwa siapa pun di antara istri-istri Nabi. ﷺ yang tetap taat kepada Allah dan rasul-Nya, serta mengerjakan amal yang saleh, pasti diberi-Nya pahala dua kali lipat sebagai penghargaan bagi mereka. Penghargaan itu karena kedudukan mereka selaku "Ummahatul Mu'minin", yaitu ibu kehormatan segenap kaum mukminin, dan mereka berada di rumah Nabi ﷺ, tempat turun wahyu Allah, cahaya hikmat dan petunjuk ke jalan yang lurus. Selain pahala yang berlipat ganda, Allah akan memberikan pula rezeki yang mulia di dunia dan di akhirat. Di dunia karena mereka menjadi pusat perhatian seluruh perempuan mukminat yang memandang mereka dengan penuh penghormatan dan kewibawaan dan di akhirat karena mereka adalah istri-istri Nabi. ﷺ yang akan ditempatkan oleh Allah pada derajat yang tinggi dalam surga Jannatun Na'im.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
TUNTUNAN KEPADA ISTRI-ISTRI NABI ﷺ
“Wahai istri-istri Nabi! Barangsiapa di antara kamu yang berbuat kekejian yang nyata, niscaya akan dilipatgandakan baginya adzab dua kali lipat."
(pangkal ayat 30)
Akibat dari kedudukan yang tinggi ialah tanggung jawab yang berat. Seorang budak perempuan boleh hanya berbaju hingga tertutup di antara pusat dengan lutut, tetapi seorang perempuan merdeka, yang boleh terbuka hanya muka dan kedua telapak tangan. Hukuman seorang budak hamba sahaya jika dia dihukum dera, hanya separuh dari hukum yang harus diterima oleh orang yang merdeka.
Istri-istri Nabi adalah orang-orang yang lebih dihormati, mereka dianggap sebagai ibu dari orang-orang beriman. Al-Qur'an diturunkan di rumah mereka. Sebab itu mereka wajib menjaga gengsi. Meskipun agama Islam tidak melarang memakai perhiasan, namun mereka tidaklah boleh menyerupai tingkah laku orang kebanyakan. Jika mereka berbuat suatu perbuatan yang tidak patut, yang menyalah di pandangan mata orang banyak, maka dosanya akan menjadi dua kali lipat dari dosa perempuan kebanyakan. Sebab dari mereka perempuan-perempuan Islam hendaklah mengambil teladan yang baik.
“Dan yang demikian itu bagi Allah adalah mudah."
(ujung ayat 30)
Artinya, bahwa Allah tidaklah akan segan-segan mengambil tindakan mentang-mentang mereka istri Nabi, jika mereka berbuat salah. Tidaklah sukar bagi Allah akan menjatuhkan hukum.
Maka sangat salahlah ajaran yang disebarkan oleh setengah mereka itu yang mengatakan bahwa cucu-cucu keturunan Rasulullah ﷺ, kalau berbuat dosa tidaklah akan mendapat siksa Allah ﷻ Ibnu Arabi sendiri di dalam al-Futuhatul Makkiyah mengatakan, bahwa keturunan-keturunan Rasulullah ﷺ itu bebas dari dosa, dan apa pun yang mereka lakukan terhadap diri kita hendaklah sabar saja menerimanya. Dengan sebab demikian, timbullah dalam Islam suatu feodal yang sangat buruk karena didasarkan kepada agama, dan terpengaruhlah orang-orang jahil merundukkan dirinya kepada orang-orang yang kadang-kadang modalnya hanya semata-mata karena dia keturunan Ali dan Fatimah itu saja, padahal hidupnya sudah jauh dari agama neneknya.
“Dan barangsiapa di antara kamu yang tunduk taat kepada Allah dan Rasul-Nya, dan beramal yang saleh, niscaya akan Kami berikan kepadanya pahala dua kali lipat."
(pangkal ayat 31)
Ini adalah timbalan dari ancaman yang di atas tadi. Berbuat yang keji dapat siksa dua kali lipat, dan jika taat kepada Allah dan Rasul, disertai amal yang saleh, mendapat pahala dua kali lipat pula, lebih dari pahala yang akan diterima oleh perempuan-perempuan biasa. Karena mereka telah sanggup menjaga kehormatan diri dan kedudukan sebagai istri Rasul, akan jadi teladan bagi perempuan yang banyak, bahkan sampai hari Kiamat,
“Dan Kami sediakan untuknya neieki yang mulia."
(ujung ayat 31)
Rezeki yang mulia itu menurut tafsir yang umum ialah surga. Tetapi dalam perjalanan hidup istri-istri Nabi setelah Nabi wafat, kelihatan sekali bahwa hidup mereka tidak ada yang terlantar. Mereka tetap dipanggilkan “Ummul Mu'minin", ibu dari orang-orang yang beriman. Khalifah-khalifah yang datang sesudah Rasulullah ﷺ, sejak dari Abu Bakar, Umar, Utsman sampai ke Ali menghormati tinggi beliau-beliau dan mendapat perbelanjaan yang patut tiap-tiap bulan atau dibagikan pada waktu-waktu tertentu, sehingga tidak ada yang terlantar. Padahal umumnya mereka meninggal lama sesudah Rasulullah wafat.
Sudah meninggal tahun 54 sesudah hijrah, yaitu 44 tahun sesudah Rasulullah wafat dalam keadaan sudah tua, padahal usianya lebih tua dari Nabi.
Aisyah wafat tahun 58, artinya 48 tahun sesudah Nabi wafat.
Hafshah wafat tahun 60, yaitu di zaman Khalifah Muawiyah.
Ummi Salamah meninggal tahun 59, dan kata setengah riwayat tahun 60 dalam usia 84 tahun.
Ummi Habibah, yaitu Ramlah binti Abu Sufyan meninggal tahun 44 Hijriyah.
Zainab binti Jahasy meninggal tahun 20 dalam usia 35 tahun. Zainab binti Khuzaimah sajalah yang meninggal lebih dahulu dari Nabi, yaitu 39 bulan sesudah Nabi hijrah ke Madinah sesudah dikawini Nabi 31 bulan sesudah hijrah. Dia bergaul dengan Nabi hanya 8 bulan.
Juwairiah binti al-Harits dari Bani Mushthaliq meninggal tahun 56 dalam usia 65 tahun.
Shafiah binti Huyai, satu-satunya dari keturunan Bani Israil, Bani Quraizhah, me-ninggal tahun 50. Ada juga yang mengatakan tahun 52.
Yang mengharukan ialah meninggalnya Maimunah pada tahun 61 (kata setengah ahli sejarah tahun 63). Dia meninggal, menurut keterangan al-Qurthubi dalam tafsirnya ialah di Saraf, (di antara Mekah dan Wadi Fatimah), yang di tempat itu pula dia mulai menyerahkan diri kepada beliau setelah beliau nikahi di Mekah sesudah Umratul Qadha tahun ketujuh Hijriyah.
“Wahai istri-istri Nabi! Tidaklah kamu seperti seorang pun dari perempuan-perempuan itu, jika kamu bertakwa."
(pangkal ayat 32)
Di ayat yang sebelumnya tadi sudah dinyatakan keistimewaan istri-istri Rasulullah itu. Jika mereka berbuat dosa dan kekejian, adzab yang akan mereka terima dua kali lipat. Dan jika mereka taat dan tunduk kepada Allah dan Rasul, mereka pun mendapat lipat dua pahala. Niscaya jika mereka bertakwa kepada Allah ﷻ, pahala dan kedudukan yang akan mereka terima tidak juga akan disamakan dengan perempuan-perempuan biasa, bahkan dilebihkan. Sebab itu hendaklah mereka lebih hati-hati menjaga diri, karena mereka akan tetap jadi suri teladan dari orang banyak, “Maka janganlah kamu berlemah gemulai dengan perkataan." Artinya, bahwa jika seorang istri Rasulullah bercakap-cakap, hendaklah percakapan itu yang tegas dan sopan, jangan genit! Jangan membuat perangai yang kurang pantas sebagai istri Rasulullah. Karena dalam cara mengucapkan kata-kata memang ada juga perempuan yang berperangai lemah gemulai, dengan kerdip mata, dengan laguan kata, dengan lenggang-lenggok. Maka istri Nabi tidaklah boleh berlaku demikian, “Niscaya akan birahilah orang yang dalam hatinya ada penyakit."
Orang yang dalam hatinya ada penyakit itu ialah orang yang syahwat dan nafsu birahinya lekas tersinggung karena melihat tingkah laku perempuan, yang kadang-kadang dalam cara mengucapkan kata-kata, seakan-akan minta agar dirinya dipegang. Orang Inggris menyebutnya sex appeal, yaitu menimbulkan syahwat.
“Tetapi ucapkanlah kata-kata yang pantas."
(ujung ayat 32)
Di sini tampak, bahwa kata-kata yang diucapkan dengan pantas bisa terjadi kalau pe-rempuannya mau. Dan kata-kata yang maksud dan maknanya sama, tetapi menimbulkan syahwat orang yang mendengar pun ada pula. Ada orang perempuan, bila dia bercakap tim-bullah rasa hormat dari orang laki-laki yang diajaknya bercakap. Dan ada pula perempuan mengucapkan kata-kata yang disertai sikapnya, menimbulkan tanggapan dari laki-laki yang mendengar, bahwa perempuan itu genit, gampang diajak, asal kena rayunya.
Tiap-tiap laki-laki mempunyai rasa birahi kepada perempuan. Tetapi ada orang sopan yang dapat menahan hatinya karena dikontrol oleh imannya dan ada pula yang lemah kontrol batinnya; itulah orang yang berpenyakit. Penyakit tekanan nafsu seks. Maka orang-orang berpenyakit ini janganlah sampai terganggu penyakitnya oleh sikap berkata-kata atau berucap ddri perempuan terhormat. Di sini terutama istri-istri Nabi yang berkedudukan sebagai ibu-ibu dari orang-orang yang beriman.
“Dan menetaplah kamu di dalam rumah kamu."
(pangkal ayat 33)
Artinya, hendaklah istri-istri Nabi memandang bahwa rumahnya, yaitu rumah suaminya, itulah tempat tinggalnya yang tenteram dan aman. Di sanalah terdapat mawaddatan dan rahmatan, yaitu cinta dan kasih sayang. Menjadi ibu rumah tangga yang terhormat. “Dan janganlah kamu berhias secara berhias orang jahiliyyah masa dahulu."
Karena orang perempuan jahiliyyah masa dahulu kalau mereka berhias, ialah supaya tampak lebih cantik, lebih tertonjol, berhias agar lebih menarik mata orang. Berhias supaya kelihatan lebih montok. Berhias supaya mata laki-laki silau melihat. Berhias laksana me-manggil-manggil minta dipegang. Maka kalau ajaran Nabi telah diterima, iman telah ber-sarang dalam dada berhiaslah tetapi berhias secara Islam, berhias yang sopan, berhias yang tidak menyolok mata.
Inilah pedoman pokok yang diberikan Allah dan Rasul terhadap istri Nabi seluruhnya dan setiap perempuan yang beriman. Meskipun pangkal ayat dikhususkan kepada istri Nabi, bukanlah berarti bahwa perintah dan peringatan ini hanya khusus kepada istri Nabi saja. Bukanlah berarti, bahwa seorang perempuan Islam yang bukan istri Nabi boleh berhias secara jahiliyyah, agar mata orang terpesona melihat, perempuan berpakaian namun dia sama dengan bertelanjang. Sebab maksudnya berhias bukan untuk suaminya, melainkan buat menarik mata laki-laki lain, biar tergila-gila.
Tidaklah diterangkan dalam ayat ini apa mode pakaian. Atau bentuk pakaian perempuan bangsa apa yang harus dipakai, bangsa Arabkah atau Persia? Ini adalah pedoman untuk dipakai di tiap-tiap masa dan di tiap-tiap tempat yang terdapat masyarakat Islam. Tidak dibicarakan apakah pakaian perempuan mesti menurut model Arab di zaman Nabi, atau rok model Eropa atau baju kurung secara Minang, kebaya secara Melayu, atau kebaya secara Jawa. Yang jadi pokok ialah “jangan berhias secara jahiliyyah", melainkan berhiaslah menurut garis kesopanan Islam. Maka tidaklah heran jika pada sambungan ayat disebut, “Dan dirikanlah olehmu shalat dan berikanlah zakat dan taatlah kepada Allah dan Rasul-Nya." Sebab shalat, zakat, dan ketaatan melaksanakan setiap perintah Allah dan Rasul dan menghentikan yang dilarang, akan sangat besar pengaruhnya kepada pakaian dan cara berhias.
Lalu sambungan ayat menjelaskan apa sebab maka sampai soal pakaian ini pun diper-ingatkan oleh Allah ﷻ Yaitu,
“Tiada lain yang dikehendaki Allah hanyalah hendak menghilangkan kekotoran dari kamu, hai Ahlul Bait, dan hendak membersihkan kamu sebenar-benar bersih."
(ujung ayat 33)
Sebab ibadah kepada Allah ﷻ sejak dari shalat sampai kepada zakat dan puasanya yang timbul karena kesadaran taat kepada Allah dan Rasul, pasti berbekas kepada sikap hidup sehari-hari, termasuk kepada cara berpakaian. Maka ditujukanlah oleh Allah ﷻ kepada seluruh istri dan keluarga Rasulullah ﷺ, disebut mereka dalam ayat ini dan di-panggilkan dengan sebutan Ahlul Bait, atau ahli rumah. Rumah yang dimaksud dalam ayat ini ialah rumah Nabi, keluarga Nabi, orang-orang yang siang malam berdekat dengan Nabi. Hendaknya pada diri merekalah lebih dahulu orang melihat teladan yang baik dalam kebersihan hidup. Jangan kotor tidak ber-ketentuan, campur aduk halal dan haram. “Bersih sebenar-benar bersih" ialah terutama berpangkal dari bersih hati sanubari dari mempersekutukan sesuatu dengan Allah ﷻ Bersih dari rasa sombong terhadap sesama manusia. Bersih dari loba dan tamak karena diperbudak oleh harta benda dunia, sehingga timbul hasad dan dengki kepada orang lain kalau merasa mendapat sedikit. Bersih dari memperkatakan cacat dan kekurangan orang lain, sehingga pernah Rasulullah ﷺ me-ngatakan seketika seorang di antara istri beliau mencela sambil bermain-main terhadap saudara mereka, Shafiah binti Huyai, mengatakan bahwa dia pendek, bahwa kata-kata demi-kian jika dilemparkan ke laut, air laut akan busuk dibuatnya.
“Dan ingatlah apa yang dibacakan di dalam rumah-rumah kamu dari ayat-ayat Allah."
(pangkal ayat 34)
Artinya, bahwa selain dari ayat-ayat itu banyak juga turun kepada Nabi sedang beliau di dalam rumah istri-istrinya itu, beliau pun selalu membacanya di rumah atau bilik petak rumah mereka bila beliau giliran dengan masing-masing mereka. Karena tidaklah pernah Rasulullah ﷺ sunyi dari membaca Al-Qur'an, baik di dalam shalat atau di luarnya, baik sedang istirahat dalam kota, ataupun dalam perjalanan pergi berperang. Maka disuruhlah istri-istri Nabi mengingat bahwa Al-Qur'an itu selalu dibaca di rumah mereka."Dan hikmah, “ yaitu ucapan hikmah dari Rasulullah ﷺ sendiri, fatwa beliau, nasihat beliau, tamsil ibarat dan perumpamaan beliau, janganlah semuanya dibiarkan hilang.
“Sesungguhnya Allah adalah Lembut lagi Mengetahui."
(ujung ayat 34)
Artinya, dengan memperingatkan bahwa di dalam rumah mereka Al-Qur'an selalu dibaca, dan di dalam rumah tutur hikmah Nabi selalu didengar dari mulut beliau sendiri dan semuanya itu tidak didapat pada rumah orang lain, maka dengan lemah lembut Allah ﷻ telah memberikan peringatan kepada perempuan-perempuan yang muliawan itu, ibu-ibu dari orang-orang yang beriman bagaimana penting kedudukan mereka. Dan Alhamdulillah, mereka genggam teguh peringatan lemah lembut dari Allah ﷻ itu selama hayat mereka sampai nyawa mereka bercerai dengan badan. Apatah lagi Nabi pun menjanjikan, bahwa mereka itu akan tetap menjadi istri beliau di akhirat kelak. Sehingga Siti Saudah, istri yang paling tertua sesudah Khadijah meninggal, dengan segala rela hati memberikan hari gilirannya kepada Aisyah, asal tetap jadi istri Rasulullah dan jangan dia diceraikan. Karena dia ingin bertemu juga sebagai suami istri dengan Rasulullah ﷺ di akhirat kelak.
Maka segala pesan Allah ﷻ untuk disampaikan oleh Rasulullah ﷺ kepada istri-istrinya ini menjadilah tuntunan bagi tiap-tiap perempuan yang beriman yang bukan istri Rasul; berpakaianlah yang sopan, jangan berhias secara jahiliyyah, janganlah shalat dilalaikan dan benzakatlah kalau ada yang akan dizakatkan dan selalulah taat kepada Allah dan Rasul. Karena tidak lain maksud Allah ﷻ ialah agar terbentuk rumah tangga Islam, rumah tangga yang aman damai, dipatrikan oleh ketaatan, bersih dari perangai yang tercela atau penyakit-penyakit buruk dalam hati. Dan penuhlah hendaknya suatu rumah tangga Islam dengan suasana Al-Qur'an.
Kita pun insaf betapa hebatnya perjuangan di zaman jahiliyyah modern ini hendak menegakkan kebenaran Ilahi. Namun yang keji tetaplah keji walaupun banyak orang yang hanyut dibawa arusnya.
***
“Sesungguhnya laki-laki dan perempuan yang Muslim."
(pangkal ayat 35)
Muslim adalah isim fail dari Aslama, Yuslimu, Islaaman; yang dapat diartikan ke dalam bahasa Indonesia dengan menyerahkan diri, atau mengakui dengan sesungguh hati akan adanya Allah ﷻ Yang dapat ditegaskan lagi, bahwa kalau tidak Islam, tidaklah agama. Kalau tidak menyerahkan diri dengan sungguh-sungguh kepada Allah ﷻ, belumlah berarti agama. Dan Allah itu hanya satu, tidak bersekutu dengan lain, walau manusia atau malaikat ataupun benda apa saja dengan Allah Yang Satu itu. Dalam hal ini samalah kedudukan laki-laki dengan perempuan, tidak ada yang kurang dan tidak ada yang lebih.
“Dan laki-laki dan perempuan yang Mukmin." Mukmin adalah isim fail pula dari aamana, yu'minu, iimaanan yang berarti percaya. Iman adalah kelanjutan dan Islam. Setelah mengakui sungguh-sungguh bahwa, Allah adalah Tuhan Yang Maha Esa. Perbedaan di antara Islam dengan iman, bahwa Islam barulah semata-mata pengakuan, sedang iman sudah termasuk pelaksanaan.
“Dan laki-laki dan perempuan yang tunduk." Tunduk kita jadikan arti dari kalimat Qaanit-, yaitu orang yang tunduk sikapnya kepada Allah dan Rasul,tidak membantah dan tidak mencari dalih hendak melepaskan diri dari perintah. Bahkan dilaksanakannya dengan baik.
“Dan laki-laki dan perempuan yang jujur." jujur kita jadikan arti dari Shadiqiin dan Shadiqaat, yang kadang-kadang diartikan juga benar. Tidak berbohong dan bersikap apa adanya. Mengakui bersalah kalau salah. Mempertahankan suatu pendirian yang dianggap benar, walaupun berbagai ragam hal yang akan diderita.
“Dan laki-laki dan perempuan yang sabar." Sabar adalah syarat mutlak bagi kesuburan iman. Karena kenaikan iman tidak akan tercapai kalau tidak tahan melalui cobaan.
“Dan laki-laki dan perempuan yang khusyu." Khusyu artinya ialah tekun, tuma'ninah, tenang dan rendah hati, merendahkan diri semata-mata kepada Allah ﷻ Yang menyebabkan seseorang jadi khusyu ialah karena insafnya bahwa kekuasaan Allah tidak akan dapat ditantangnya. Seketika Malaikat jibril menanyakan kepada Nabi Muhammad ﷺ apakah yang dikatakan al-Ihsan (berbuat baik?). Nabi telah memberikan jawaban,
“Dan laki-laki dan perempuan yang bersedekah." Hendaklah kita insaf bahwa kata-kata shidiq yang berarti jujur atau benar, adalah satu rumpunnya dengan sedekah, yang berarti memberikan harta benda sendiri untuk membantu orang lain, baik sedekah wajib yang dinamai zakat harta dan zakat fitrah atau sedekah tathawwu', yaitu memberikan bantuan kepada orang lain yang berupa benda. Kata ini pun satu rumpun dengan shidaaq, yaitu mas kawin atau mahar yang dibayarkan oleh seorang laki-laki kepada perempuan yang dirikahinya. Maksud ketiganya ini sama, yaitu kejujuran. Maka seorang yang bakhil tidak mau bersedekah adalah seorang yang tidak jujur, atau seorang pembohong yang berpura-pura tidak mempunyai harta yang akan disedekahkan, padahal ada. Cuma dia enggan menge-luarkan. Demikian juga shidaaq, sebagai mahar seorang laki-laki kepada perempuan yang dirikahinya. Di Sumatera Timur uang mahar atau mas kawin itu dinamai juga uang jujur. Maka seorang laki-laki dan seorang perempuan yang suka bersedekah, adalah orang yang jujur, yang jiwanya tidak terikat oleh hartanya yang menyebabkan dia bakhil.
“Dan laki-laki dan perempuan yang berpuasa." Dengan puasa pun kita membangkitkan tenaga keinsafan kita sebagai manusia, yang sanggup menahan syahwat dan hawa nafsu dan membatasi diri. Yang demikian itu menanamkan semangat berdisiplin dalam jiwa kita.
“Dan laki-laki dan perempuan yang memelihara farajnya." Yang dimaksud dengan faraj ialah alat kelamin, kepunyaan laki-laki dan kepunyaan perempuan. Alat kelamin di-adakan oleh Allah ﷻ ialah untuk memelihara jenis manusia di muka bumi ini. Dari perhubungan manusia laki-laki dan perem puan, manusia dapat berkembang di muka bumi. Tetapi ditakdirkan pula oleh Allah, bahwa syahwat faraj itu didorong oleh nafsu setubuh yang amat merangsang dan sangat enak, sampai ada orang menyebutnya “buah dunia sejati." Tidak ada kepuasan hidup yang melebihi dari keenakan bersetubuh. Sehingga karena enaknya kerap kali orang lupa apa maksudnya dan apa hikmahnya, lalu diadakannya saja hubungan persetubuhan laki-laki dan perempuan di luar aturan, sehingga ber-kacaulah keturunan.
“Dan laki-laki yang ingat kepada Allah sebanyak-banyaknya dan perempuan." Karena ingat kepada Allah ﷻ itulah alat yang paling kukuh untuk mengendalikan diri kita jangan sampai berbuat perbuatan yang salah, tidak melaksanakan perintah dan tidak menghentikan larangan.
Maka buat semua laki-laki dan perempuan dengan sifat-sifat dan amalan yang tersebut itu,
“Allah telah menyediakan untuk mereka ampunan dan pahala yang besan."
(ujung ayat 35)
Giving the Wives of the Prophet صلى الله عليه وسلم the Choice
Here Allah commands His Messenger to give his wives the choice of separating from him so that they may go to someone else with whom they can find what they want of the life of this world and its attractions, or of patiently bearing the straitened circumstances with the Prophet for which they will have a great reward with Allah.
They chose Allah and His Messenger and the Home of the Hereafter, may Allah be pleased with them. Then Allah gave them the best both of this world and of the Hereafter.
Al-Bukhari narrated from A'ishah, may Allah be pleased with her, the wife of the Prophet that the Messenger of Allah came to her when Allah commanded him to give his wives the choice. She said,
The Messenger of Allah started with me, and said,
إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلَ عَلَيْكِ أَنْ تَسْتَعْجِلِي حَتْى تَسْتَأْمِرِي أَبَوَيْك
I am going to tell you about something and you do not have to hasten to respond until you consult your parents.
He knew that my parents would never tell me to leave him.
Then he said:
إِنَّ اللهَ تَعَالَى قَالَ
(Allah says) and he recited the two Ayat:
يَا أَيُّهَا النَّبِيُّ قُل لاَِّزْوَاجِكَ إِن كُنتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا
وَإِن كُنتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الاْإخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنكُنَّ أَجْرًا عَظِيمًا
O Prophet! Say to your wives:If you desire the life of this world, and its glitter, then come! I will make a provision for you and set you free in a handsome manner.'
But if you desire Allah and His Messenger, and the Home of the Hereafter, then verily, Allah has prepared for the doers of good among you an enormous reward.
I said to him,
Concerning what do I need to consult my parents I choose Allah and His Messenger and the Home of the Hereafter.
He also narrated it without a chain of narrators, and added,
She said, then all the wives of the Prophet did the same as I.
Imam Ahmad recorded that A'ishah, may Allah be pleased with her, said:
The Messenger of Allah gave us the choice, and we chose him, so giving us that choice was not regarded as divorce.
It was recorded by (Al-Bukhari and Muslim) from the Hadith of Al-A`mash.
Imam Ahmad recorded that Jabir, may Allah be pleased with him, said:
Abu Bakr, may Allah be pleased with him, came to ask permission to see the Messenger of Allah and the people were sitting at his door, and the Prophet was sitting, but he did not give him permission.
Then Umar, may Allah be pleased with him, came and asked permission to see him, but he did not give him permission.
Then he gave Abu Bakr and Umar, may Allah be pleased with them both, permission, and they entered. The Prophet was sitting with his wives around him, and he was silent.
Umar, may Allah be pleased with him, said, `I will tell the Prophet something to make him smile.'
Umar, may Allah be pleased with him, said, `O Messenger of Allah, if only you had seen the daughter of Zayd -- the wife of Umar -- asking me to spend on her just now; I broke her neck!'
The Messenger of Allah smiled so broadly that his molars could be seen, and he said,
هُنَّ حَوْلِي يَسْأَلْنَنِي النَّفَقَة
(They are around me asking me to spend on them).
Abu Bakr, may Allah be pleased with him, got up to deal with A'ishah; and Umar, may Allah be pleased with him, got up to deal with Hafsah, and both of them were saying, `You are asking the Prophet for that which he does not have!'
But the Messenger of Allah stopped them, and they (his wives) said, `By Allah, after this we will not ask the Messenger of Allah for anything that he does not have.'
Then Allah revealed the Ayah telling him to give them the choice, and he started with A'ishah, may Allah be pleased with her.
He said,
إِنِّي أَذْكُرُ لَكِ أَمْرًا مَا أُحِبُّ أَنْ تَعْجَلِي فِيهِ حَتَّى تَسْتَأْمِرِي أَبَوَيْك
I am going to tell you something, and I would like you not to hasten to respond until you consult your parents.
She said, `What is it.'
He recited to her:
يَا أَيُّهَا النَّبِيُّ قُل لاَِّزْوَاجِكَ
(O Prophet! Say to your wives)...
A'ishah, may Allah be pleased with her, said, `Do I need to consult my parents concerning you I choose Allah and His Messenger, but I ask you not to tell of my choice to your other wives.'
He said:
إِنَّ اللهَ تَعَالَى لَمْ يَبْعَثْنِي مُعَنِّفًا وَلَكِنْ بَعَثَنِي مُعَلِّمًا مُيَسِّرًا لَا تَسْأَلُنِي امْرَأَةٌ مِنْهُنَّ عَمَّا اخْتَرْتِ إِلاَّ أَخْبَرْتُهَا
Allah did not send me to be harsh, but He sent me to teach in a gentle and easy manner. If any of them asks me what your decision was, I will tell her.
This was also recorded by Muslim, but not Al-Bukhari; An-Nasa'i also recorded it.
Ikrimah said:At that time he was married to nine women, five of them were from Quraysh --
A'ishah,
Hafsah.
Umm Habibah,
ﷺdah and
Umm Salamah, (may Allah be pleased with them).
And he was also married to
Safiyyah bint Huyay An-Nadariyyah,
Maymunah bint Al-Harith Al-Hilaliyyah,
Zaynab bint Jahsh Al-Asadiyyah and
Juwayriyyah bint Al-Harith Al-Mustalaqiyyah, (may Allah be pleased with all of them).
The Wives of the Prophet are not like Other Women
Allah says;
يَا نِسَاء النَّبِيِّ مَن يَأْتِ مِنكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا
O wives of the Prophet! Whoever of you commits an open Fahishah, the torment for her will be doubled, and that is ever easy for Allah.
This Ayah is addressed to the wives of the Prophet who chose Allah and His Messenger and the Home of the Hereafter, and remained married to the Messenger of Allah. Thus it was befitting that there should be rulings which applied only to them, and not to other women, in the event that any of them should commit open Fahishah.
Ibn Abbas, may Allah be pleased with him, said:
This means Nushuz (rebellion) and a bad attitude.
Whatever the case, this is a conditional phrase and it does not imply that what is referred to would actually happen. This is like the Ayat:
وَلَقَدْ أُوْحِىَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَيِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ
And indeed it has been revealed to you, as it was to those before you:If you join others in worship with Allah, surely your deeds will be in vain. (39:65)
وَلَوْ أَشْرَكُواْ لَحَبِطَ عَنْهُمْ مَّا كَانُواْ يَعْمَلُونَ
But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. (6:88)
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
Say:If the Most Gracious had a son, then I am the first of (Allah's) worshippers. (43:81)
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَأءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible. (39:4)
Because their status is so high, it is appropriate to state that the sin, if they were to commit it, would be so much worse, so as to protect them and their Hijab.
Allah says:
مَن يَأْتِ مِنكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ
Whoever of you commits an open Fahishah, the torment for her will be doubled,
Malik narrated from Zayd bin Aslam:
يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ
(the torment for her will be doubled),
In this world and the next.
Something similar was narrated from Ibn Abi Najih, from Mujahid.
وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا
and that is ever easy for Allah.
it is very easy indeed.
Then Allah mentions His justice and His bounty, in the Ayah
وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِ
And whosoever of you is obedient to Allah and His Messenger,
i.e., obeys Allah and His Messenger,
وَتَعْمَلْ صَالِحًا
and does righteous good deeds,
نُّوْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا
We shall give her, her reward twice over, and We have prepared for her a noble provision.
i.e., in Paradise, for they will be in the dwellings of the Messenger of Allah in the highest reaches of `Illiyin, above the dwellings of all the people, in Al-Wasilah which is the closest of the dwellings of Paradise to the Throne
Enjoining certain Manners so that the Mothers of the Believers may be an Example; and the Prohibition of Tabarruj
Allah enjoined upon the wives of the Prophet;
يَا نِسَاء النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَيْتُنَّ
O wives of the Prophet!
You are not like any other women. If you keep you have Taqwa,
These are the good manners which Allah enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow. Allah said, addressing the wives of the Prophet that they should fear Allah as He commanded them, and that no other woman is like them or can be their equal in virtue and status.
Then Allah says:
فَلَ تَخْضَعْنَ بِالْقَوْلِ
then be not soft in speech,
As-Suddi and others said, this means, do not be gentle in speech when addressing men.
Allah says:
فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ
lest he in whose heart is a disease should be moved with desire,
means, something unclean.
وَقُلْنَ قَوْلاً مَّعْرُوفًا
but speak in an honorable manner.
Ibn Zayd said:
Decent and honorable talk that is known to be good.
This means that she should address non-Mahram men in a manner in which there is no softness, i.e., a woman should not address a non-Mahram man in the same way that she addresses her husband
وَقَرْنَ فِي بُيُوتِكُنَّ
And stay in your houses,
means, stay in your houses and do not come out except for a purpose.
One of the purposes mentioned in Shariah is prayer in the Masjid, so long as the conditions are fulfilled, as the Messenger of Allah said:
لَاا تَمْنَعُوا إِمَاءَ اللهِ مَسَاجِدَ اللهِ وَلْيَخْرُجْنَ وَهُنَّ تَفِلَات
Do not prevent the female servants of Allah from the Masjids of Allah, but have them go out without wearing fragrance.
According to another report:
وَبُيُوتُهُنَّ خَيْرٌ لَهُن
even though their houses are better for them.
وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الاُْولَى
and do not Tabarruj yourselves like the Tabarruj of the times of ignorance,
Mujahid said:
Women used to go out walking in front of men, and this was the Tabarruj of Jahiliyyah.
Qatadah said:
وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الاُْولَى
(and do not Tabarruj yourselves like the Taburruj of the times of ignorance),
When they go out of their homes walking in a shameless and flirtatious manner, and Allah, may He be exalted, forbade that.
Muqatil bin Hayyan said:
Tabarruj is when a woman puts a Khimar on her head but does not tie it properly.
So her necklaces, earrings and neck, and all of that can be seen. This is Tabarruj, and Allah addresses all the women of the believers with regard to Tabarruj.
وَأَقِمْنَ الصَّلَأةَ وَاتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ
and perform the Salah, and give Zakah and obey Allah and His Messenger.
Allah first forbids them from evil, then He enjoins them to do good by establishing regular prayer, which means worshipping Allah alone with no partner or associate, and paying Zakah, which means doing good to other people.
وَأَطِعْنَ اللَّهَ وَرَسُولَهُ
(and obey Allah and His Messenger). This is an instance of something specific being followed by something general.
The Wives of the Prophet are Members of His Household (Ahl Al-Bayt)
Allah says;
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.
This is a clear statement that the wives of the Prophet are included among the members of his family (Ahl Al-Bayt) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view.
Ibn Jarir recorded that Ikrimah used to call out in the marketplace:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification).
This was revealed solely concerning the wives of the Prophet.
Ibn Abi Hatim recorded that Ibn Abbas said concerning the Ayah:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
(Allah wishes only to remove Ar-Rijs from you, O members of the family),
It was revealed solely concerning the wives of the Prophet.
Ikrimah said:
Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet, I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying.
So they alone were the reason for revelation, but others may be included by way of generalization.
Ibn Jarir narrated that Safiyyah bint Shaybah said:
A'ishah, may Allah be pleased with her, said,
`The Prophet went out one morning wearing a striped cloak of black camel's hair. Al-Hasan, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Al-Hussein, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Fatima, may Allah be pleased with her, came and he wrapped her in the cloak with him. Then Ali, may Allah be pleased with him, came and he wrapped him in the cloak with him, then he said:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification).
This was recorded by Muslim.
In his Sahih, Muslim recorded that Yazid bin Hayyan said:
Husayn bin Sabrah, Umar bin Muslim and I went to Zayd bin Arqam, may Allah be pleased with him, and when we had sat down with him, Husayn said:
`You are so fortunate, O Zayd! You ﷺ the Messenger of Allah and heard his speeches, and you went on military campaigns with him, and you prayed behind him. You are so fortunate, O Zayd! Tell us what you heard from the Messenger of Allah.'
He said, `O son of my brother, by Allah, I have grown old and it has been a long time, and I have forgotten some of the things that I used to know from the Messenger of Allah. Whatever I tell you, accept it, and whatever I do not tell you, do not worry about it.' Then he said,
`One day, the Messenger of Allah stood up to address us by the well of Khumm, between Makkah and Al-Madinah, and he praised Allah and thanked Him, and he preached and reminded us. Then he said:
أَمَّا بَعْدُ أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ أَوَّلُهُمَا كِتَابُ اللهِ تَعَالَى فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا بِه
Thereafter! O people, I am merely a human being and soon the messenger of my Lord will come and I will answer him. I am leaving behind two things with you, the first of which is the Book of Allah in which is guidance and light, so seize the Book of Allah and hold fast to it.
He urged them to cling to the Book of Allah, then he said:
وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي
And the members of my family (Ahl Al-Bayt):Remember Allah with regard to the members of my family, remember Allah with regard to the members of my family.
saying it three times.' Husayn said to him, `Who are the members of his family (Ahl Al-Bayt), O Zayd! Are not his wives members of his family?'
He said, `His wives are members of his family, but the members of his family are those who are not permitted to receive charity after he died.'
He said, `Who are they!'
He said, `They are the family of Ali, the family of Aqil, the family of Jafar and the family of Abbas, may Allah be pleased with them.'
He said, `Were all of these forbidden to receive charity after his death!'
He said, `Yes.'
This Commentary is from Zayd bin Arqam and is not Marfu`
The Command to follow the Qur'an and Sunnah
The one who ponders the meaning of the Qur'an will have no doubt that the wives of the Prophet are included among those who are referred to in the Ayah:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification). The context clearly refers to them.
Allah then says
وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ ايَاتِ اللَّهِ وَالْحِكْمَةِ
And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah.
meaning, `act in accordance with that of the Qur'an and Sunnah which Allah revealed to His Messenger in your houses.'
This was the view of Qatadah and others.
`And remember this blessing with which you alone of all the people have been favored, that the revelation comes down in your houses and not those of other people.'
A'ishah As-Siddiqah bint As-Siddiq, may Allah be pleased with them, was foremost among them with in this blessing and was the most fortunate, and the most favored with this mercy. For the revelation did not come to the Messenger of Allah in the bed of any of his wives except hers, as he stated. Some of the scholars, may Allah have mercy on them, said:
This was because he did not marry any other virgin besides her, and no man slept with her in her bed before him, may Allah be pleased with her.
So it was befitting that she should be singled out for this blessing and high status. But if his wives are members of his household, then this title is even more fitting for his own relatives.
Ibn Abi Hatim recorded that Abu Jamilah said:
Al-Hasan bin Ali, may Allah be pleased with them both, was appointed as Khalifah when Ali was killed.
He said:
While he was praying, a man leapt on him and stabbed him with a dagger.
Hussein claimed that he heard that the one who stabbed him was a man from Banu Asad, and Al-Hasan, may Allah be pleased with him, was prostrating at the time.
He said, They claimed that he received the wound in his hip. He was ill as a result for many months, then he recovered. He ascended the Minbar and said:`O people of Iraq! Have Taqwa of Allah concerning us, for we are your leaders and your guests, and we are members of the family (Ahl Al-Bayt) concerning whom Allah said:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification).' He kept saying this until there was no one left in the Masjid who was not weeping and sobbing.
Allah then says:
إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا
Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.
means, `by His kindness towards you, you have reached this status, and by His knowledge of you and that you are qualified for that status, He has given this to you and singled you out for it.'
Ibn Jarir, may Allah have mercy on him, said:
And remember how Allah blessed you by causing the Ayat of Allah and Al-Hikmah to be recited in your houses, so give thanks to Allah for that and praise Him.
إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا
(Verily, Allah is Ever Most Courteous, Well-Acquainted with all things).
means, `He is kind towards you, for He has caused the Ayat of Allah and Al-Hikmah to be recited in your houses,'
and Al-Hikmah means the Sunnah.
And He is Well-Acquainted with you means, `He chose you as wives for His Messenger.'
Qatadah said:
وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ ايَاتِ اللَّهِ وَالْحِكْمَةِ
(And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah),
He is reminding them of His favor.
This was narrated by Ibn Jarir.
Atiyah Al-`Awfi commented on the Ayah:
إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا
(Verily, Allah is Ever Most Courteous, Well-Acquainted with all things).
He knows when and where to reveal Al-Hikmah.
This was recorded by Ibn Abi Hatim, then he said:This was also narrated from Ar-Rabi` bin Anas from Qatadah.
The Reason for Revelation
Imam Ahmad recorded that Umm Salamah, may Allah be pleased with her, the wife of the Prophet said,
I said to the Prophet, `Why is it that we are not mentioned in the Qur'an as men are?'
Then one day without my realizing it, he was calling from the Minbar and I was combing my hair, so I tied my hair back then I went out to my chamber in my house, and I started listening out, and he was saying from the Minbar:
يَاأَيُّهَا النَّاسُ إِنَّ اللهَ تَعَالَى يَقُولُ
(O people! Verily Allah says):
إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُوْمِنِينَ وَالْمُوْمِنَاتِ
Verily, the Muslims:men and women, the believers:men and women...) to the end of the Ayah.
This was also recorded by An-Nasa'i and Ibn Jarir.
إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُوْمِنِينَ وَالْمُوْمِنَاتِ
Verily, the Muslims:men and women, the believers:men and women...
indicates that Iman is something other than Islam, and that it is more specific, because Allah says:
قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُوْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ
The Bedouins say:We believe.
Say:You believe not but you only say, `We have surrendered (in Islam),' for faith has not yet entered your hearts. (49:14)
In the Two Sahihs, it says:
لَاا يَزْنِي الزَّانِي حِينَ يَزْنِي وَهُوَ مُوْمِن
The adulterer does not commit adultery at the time when he is a believer.
For it snatches away his Iman, although that does not mean he is a disbeliever, according to the consensus of the Muslims. This indicates that Iman is more specific than Islam, as we have stated at the beginning of our commentary on Al-Bukhari.
وَالْقَانِتِينَ وَالْقَانِتَاتِ
the Qanit:men and the women,
Al-Qunut means obedience during quite time.
أَمَّنْ هُوَ قَانِتٌ ءَانَأءَ الَّيْلِ سَـجِداً وَقَأيِماً يَحْذَرُ الاٌّخِرَةَ وَيَرْجُواْ رَحْمَةَ رَبِّهِ
Is one who is (Qanit) prostrating himself or standing in the middle of the night, fearing the Hereafter and hoping for the mercy of his Lord...) (39:9)
وَلَهُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ كُلٌّ لَّهُ قَـنِتُونَ
To Him belongs whatever is in the heavens and the earth. All are Uqnuti (Qanitun) to Him. (30:26)
يمَرْيَمُ اقْنُتِى لِرَبِّكِ وَاسْجُدِى وَارْكَعِى مَعَ الرَكِعِينَ
O Maryam! Uqnuti to your Lord and prostrate, and bow with Ar-Raki`in (those who bow). (3:43)
وَقُومُواْ لِلَّهِ قَـنِتِينَ
And stand before Allah Qanitin. (2:238)
So, beyond Islam there is a higher level to be reached, which is Iman, and Qunut stems from them both.
وَالصَّادِقِينَ وَالصَّادِقَاتِ
the men and women who are truthful,
This refers to their speech, for truthfulness is a praiseworthy attribute. Some of the Companions, may Allah be pleased with them, were never known to have lied even once, neither during Jahiliyyah nor in Islam. Truthfulness is a sign of faith, just as lying is a sign of hypocrisy. Whoever is truthful will be saved:
عَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ وَلَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللهِ صِدِّيقًا وَلَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّابًا
You have to be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise.
And beware of lying, for lying leads to immorality and immorality leads to Hell.
A man will keep telling the truth and striving to do so until he will be recorded with Allah as a truthful. And a man will keep telling lies and will persist in doing so until he will be recorded with Allah as a liar.
And there are many Hadiths on this topic.
وَالصَّابِرِينَ وَالصَّابِرَاتِ
the men and the women who are patient,
This is the attribute of those who are steadfast, which is patience in the face of adversity and knowing that what is decreed will inevitably come to pass. So, they face it with patience and steadfastness. Patience is the most difficult when disaster first strikes, then after that it becomes easier, and this is true steadfastness.
وَالْخَاشِعِينَ وَالْخَاشِعَاتِ
the Khashi`:men and the women,
Khushu` means serenity and tranquility, deliberation and dignity and humility. What motivates a person to be like this is the fear of Allah and the awareness that He is constantly watching, as mentioned in the Hadith:
اعْبُدُ اللهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك
Worship Allah as if you can see Him, for if you cannot see Him, He can see you.
وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ
the men and the women who give Sadaqat,
As-Sadaqah (charity) means doing good to people who are in need or who are weak and have no means of earning a living and none to financially support them. They give them from the excess of their wealth in obedience to Allah and as a good deed to His creation.
It was recorded in the Two Sahihs:
سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلاَّ ظِلُّهُ فَذَكَرَ مِنْهُمْ وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَاتَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه
There are seven whom Allah will shade with His Shade on the Day when there will be no shade except His Shade -- and among them he mentioned -- . ..a man who gave in charity and concealed it to the extent that his left hand did not know what his right hand was giving.
According to another Hadith:
وَالصَّدَقَةُ تُطْفِىءُ الْخَطِييَةَ كَمَا يُطْفِىءُ الْمَاءُ النَّار
Sadaqah extinguishes bad deeds just as water extinguishes fire.
There are many Hadiths which encourage charitable giving;
this topic is discussed in detail elsewhere.
وَالصَّايِمِينَ وَالصَّايِمَاتِ
the men and the women who fast,
According to a Hadith narrated by Ibn Majah:
وَالصَّوْمُ زَكَاةُ الْبَدَن
Fasting is the Zakah of the body.
In other words, it purifies it and cleanses it of things that are bad in both physical and Shar`i terms.
Sa`id bin Jubayr said:
Whoever fasts Ramadan and three days of each month, is included in the Ayah,
وَالصَّايِمِينَ وَالصَّايِمَاتِ
(the men and the women who fast),
Fasting is also one of the greatest means of overcoming one's desires, as the Messenger of Allah said:
يَامَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجْ فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاء
O young men! Whoever among you can afford to get married, let him do so, for it is most effective in lowering the gaze and protecting the chastity. And whoever cannot get married, then let him fast, for it will be a protection for him.
It is quite apt that next should be mentioned:
وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ
the men and the women who guard their chastity,
i.e., they protect their private parts from forbidden and sinful things, except for that which is permitted.
Allah says:
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ
إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ
فَمَنِ ابْتَغَى وَرَاءَ ذلِكَ فَأُوْلَـيِكَ هُمُ الْعَادُونَ
And those who guard their chastity. Except from their wives or the whom their right hands possess -- for they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers. (70:29-31)
وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ
and the men and the women who remember Allah much,
Ibn Abi Hatim recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said that the Messenger of Allah said:
إِذَا أَيْقَظَ الرَّجُلُ امْرَأَتَهُ مِنَ اللَّيْلِ فَصَلَّيَا رَكْعَتَيْنِ كُتِبَا تِلْكَ اللَّيْلَةَ مِنَ الذَّاكِرِينَ اللهَ كَثِيرًا وَالذَّاكِرَات
If a man wakes his wife at night and they pray two Rak`ahs, they will recorded that night as being among the men and the women who remember Allah much.
This was recorded by Abu Dawud, An-Nasa'i and Ibn Majah from the Hadith of Abu Sa`id and Abu Hurayrah, may Allah be pleased with them both, from the Prophet.
Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said:
The Messenger of Allah was walking along a road in Makkah, and he came to (the mountain of) Jumdan, and said,
هَذَا جُمْدَانُ سِيرُوا فَقَدْ سَبَقَ الْمُفَرِّدُون
This is Jumdan, go ahead, for the Mufarridun have gone ahead. (The men and the women who remember Allah much).
Then he said,
اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِين
O Allah, forgive those who shaved their hair.
They said, `And those who shortened.'
He said,
اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِين
O Allah, forgive those who shaved their hair.
They said, `And those who shortened.'
وَالْمُقَصِّرِين
And those who shortened.
This was recorded by Imam Ahmad with this chain of narration.
It was also recorded by Muslim, except for the last part of it.
أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا
Allah has prepared for them forgiveness and a great reward.
Here Allah tells us that for all of those mentioned in this Ayah, He has prepared for them forgiveness of their sins and a great reward, meaning, Paradise
The Reason for Revelation
Imam Ahmad recorded that Abu Barzah Al-Aslami said:
Julaybib was a man who used to enter upon women and joke with them. I said to my wife, `Do not let Julaybib enter upon you, for if he enters upon you I shall do such and such.'
If any of the Ansar had a single female relative, they would not arrange a marriage for her until they found out whether the Prophet wanted to marry her or not. The Prophet said to one of the Ansar:
زَوِّجْنِي ابْنَتَك
(Give me your daughter for marriage).
He said, `Yes, O Messenger of Allah, it would be an honor and a blessing.'
He said,
إِنِّي لَسْتُ أُرِيدُهَا لِنَفْسِي
(I do not want her for myself).
He said, `Then for whom, O Messenger of Allah?'
He said,
لِجُلَيْبِيب
(For Julaybib).
He said, `O Messenger of Allah, let me consult her mother.'
So he went to the girl's mother and said, `The Messenger of Allah is proposing marriage for your daughter.'
She said, `Yes, it would be a pleasure.'
He said, `He is not proposing to marry her himself, he is proposing on behalf of Julaybib.'
She said, `What! Julaybib No, by Allah, we will not marry her to him.'
When he wanted to get up and go to the Messenger of Allah to tell him what the girl's mother had said, the girl asked, `Who is asking for my hand!'
So her mother told her, and she said, `Are you refusing to follow the command of the Messenger of Allah? Follow his command, for I will not come to any harm.'
So her father went to the Messenger of Allah and said, `Deal with her as you wish.' So he married her to Julaybib. Then the Messenger of Allah went out on one of his military campaigns, and after Allah had granted him victory, he said to his Companions, may Allah be pleased with them,
هَلْ تَفْقِدُونَ مِنْ أَحَد
(See whether there is anybody missing),
They said, `We have lost so-and-so, and so-and-so.'
He said,
انْظُرُوا هَلْ تَفْقِدُونَ مِنْ أَحَد
(See if there is anybody missing).
They said, `No one.'
He said:
لَكِنَّنِي أَفْقِدُ جُلَيْبِيبًا
(But I see that Julaybib is missing).
He said:
فَاطْلُبُوهُ فِي الْقَتْلَى
(Go and look for him among the dead).
So they looked for him, and found him beside seven of the enemy whom he had killed before he was himself killed.
They said, `O Messenger of Allah, here he is, beside seven of the enemy whom he had killed before he was himself killed.'
The Messenger of Allah came and stood beside him and said,
قَتَلَ سَبْعَةً وَقَتَلُوهُ هَذَا مِنِّي وَأَنَا مِنْه
He killed seven before he was himself killed. He belongs to me and I belong to him.
He said this two or three times, then the Messenger of Allah carried him in his arms and held him while his grave was dug, then he placed him in his grave. It was not mentioned that he washed him, may Allah be pleased with him.
Thabit, may Allah be pleased with him, said:
There was no widow among the Ansar who was more sought after for marriage than that girl.
Ishaq bin Abdullah bin Abi Talhah asked Thabit, Do you know how the Messenger of Allah prayed for that girl?
He told him:He said,
اللَّهُمَّ صُبَّ عَلَيْهَا الْخَيْرَ صَبًّا وَلَا تَجْعَلْ عَيْشَهَا كَدًّا
O Allah, pour blessings upon her and do not make her life hard
And this is how it was; there was no widow among the Ansar who was more sought after for marriage than her.
This is how it was recorded by Imam Ahmad, in full.
Muslim and An-Nasa'i recorded the story of his death in Al-Fada'il.
Al-Hafiz Abu Umar bin Abd Al-Barr mentioned in Al-Isti`ab that when the girl said in her seclusion, `Are you refusing to follow the command of the Messenger of Allah ' -- This Ayah was revealed:
وَمَا كَانَ لِمُوْمِنٍ وَلَا مُوْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ
It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.
It was narrated that Tawus asked Ibn Abbas about praying two Rak`ahs after `Asr and he told him not to do that. Ibn Abbas recited:
وَمَا كَانَ لِمُوْمِنٍ وَلَا مُوْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ
(It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision).
This Ayah is general in meaning and applies to all matters, i.e., if Allah and His Messenger decreed a matter, no one has the right to go against that, and no one has any choice or room for personal opinion in this case.
Allah says:
فَلَ وَرَبِّكَ لَا يُوْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً
But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (4:65)
Hence the issue of going against it is addressed in such strong terms, as Allah says:
وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَلاً مُّبِينًا
And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error.
This is like the Ayah:
فَلْيَحْذَرِ الَّذِينَ يُخَـلِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ
And let those who oppose the Messenger's commandment, beware, lest some Fitnah should befall them or a painful torment be inflicted on them. (24:63)
But whoever of you is obedient to God and His Messenger, and acts righteously, We shall give her a twofold reward, in other words, twice the reward for other women (variant readings [for ta'mal and nu'tihaa] are [impersonal] ya'mal, '[whoever] acts', and yu'tihaa, 'He will give her'). And We have prepared a noble provision for her, in the Paradise, in addition [to the twofold reward].
Not yet available. It requires resources to add this interpretation.
