Dalam bahagian pembukaannya, surah ini mengemukakan satu peristiwa daripada kehidupan di rumah Nabi ﷺ, yang menunjukkan sebahagian reaksi dan respons antara sebahagian isteri baginda, serta antara mereka dengan baginda sendiri. Ia juga memperlihatkan bagaimana reaksi dan respons tersebut turut tercermin dalam kehidupan masyarakat Islam secara keseluruhan. Peristiwa ini kemudiannya diikuti dengan arahan-arahan yang diberikan kepada masyarakat berdasarkan apa yang berlaku di rumah-rumah Nabi ﷺ, antara isteri-isteri baginda.
In its opening section, this surah presents an episode of life in the Prophets home, showing some of the reactions and responses between some of his wives, and between them and himself. It also shows how these reactions and responses were reflected in the life of the Muslim community as a whole. This is followed by directives given to the community on the basis of what took place in the Prophets homes, between his wives.
Masa berlakunya peristiwa-peristiwa ini tidak dapat ditentukan dengan tepat, tetapi merujuk kepada pelbagai riwayat yang menghuraikannya menegaskan bahawa ia pastinya berlaku selepas perkahwinan Nabi ﷺ dengan Zaynab binti Jahsh.
The time when these events took place is not precise, but reference to the various reports detailing them confirm that they definitely occurred after the Prophets marriage to Zaynab bint Jahsh.
Adalah juga berguna untuk memberikan di sini ringkasan tentang perkahwinan Nabi ﷺ dan kehidupan rumah tangga baginda pada masa itu. Ini akan membolehkan kita membayangkan peristiwa-peristiwa yang dirujuk dalam surah tersebut. Garis besar ringkas ini berdasarkan Jawami' al-Sirah karya Ibn Hazm dan biografi Nabi ﷺ karya Ibn Hisham. Kami juga akan menambah beberapa ulasan ringkas sewajarnya.
It may also be useful to give here a summary of the Prophet s marriages and his home life at that time. This will enable us to visualize the events referred to in the surah. This brief outline is based on Jawami' al-Slrah by Ibn Hazm and the Prophet’s biography by Ibn Hisham. We will also add some brief comments as appropriate.
Isteri pertama Nabi ialah Khadijah binti Khuwaylid. Baginda berusia 25, atau mungkin 23,ʼ ketika mengahwininya. Beliau berusia 40 tahun atau lebih.12 Beliau meninggal dunia tiga tahun sebelum hijrah Nabi ke Madinah. Baginda tidak berkahwin dengan isteri lain semasa hayat Khadijah, dan ketika itu baginda sudah berusia lebih 50 tahun.
The Prophets first wife was Khadijah bint Khuwaylid. He was 25, or perhaps 23,’ when he married her. She was 40 or even older.12 She died three years before the Prophets migration to Madinah. He did not marry another wife during her lifetime, and by then he was over 50 years of age.
Selepas kewafatan Khadijah, Nabi ﷺ berkahwin dengan Sawdah binti Zam'ah.
After Khadijah’s death, the Prophet married Sawdah bint Zima'h.
Tiada riwayat yang menunjukkan bahawa dia cantik mahupun muda.
There are no reports to suggest that she was either pretty or young.
Dia adalah seorang janda kepada al-Sakran ibn (Amr ibn (Abd Shams. Suaminya adalah salah seorang dari kalangan Muslim awal, dan dia termasuk di antara golongan pertama yang berhijrah ke Abyssinia. Apabila dia meninggal dunia, Nabi ﷺ menikahinya.
She was a widow of al-Sakran ibn (Amr ibn (Abd Shams. Her husband was one of the early Muslims, and he was among the first migrants to Abyssinia. When he died, the Prophet married her.
Kemudian baginda mengahwini ‘A’isyah binti Abu Bakar. Menurut riwayat, beliau masih muda, dan baginda tidak mengadakan perkahwinan dengannya sehingga baginda menetap di Madinah. Beliau adalah satu-satunya isteri yang baginda kahwini dalam keadaan masih dara, dan beliaulah isteri yang paling baginda kasihi. Dikatakan bahawa ketika berkahwin, usia beliau hanyalah sembilan tahun.3 Ketika baginda wafat, beliau telah bersama baginda selama sembilan tahun dan lima bulan.ﷺ
He then married ‘A’ishah bint Abu Bakr. She apparently was young, and he did not hold his wedding with her until he had settled in Madinah. She was the only virgin he married, and she was the one he loved most. It is said that she was only nine years of age at the time of her marriage.3 By the time he passed away, she had been with him nine years and five months.
Nabi kemudian menikahi Hafsah binti ‘Umar, tidak lama selepas dua tahun lebih mereka menetap di Madinah. Hafsah pernah berkahwin sebelum ini. Bapanya telah menawarkan beliau untuk dinikahi oleh Abu Bakr dan ‘Uthman, tetapi kedua-duanya menolak. Nabi ﷺ telah menjanjikan kepada bapanya sesuatu yang lebih baik untuk anaknya, lalu Baginda menikahinya sendiri.
The Prophet then married Hafsah bint ‘Umar, just over two years after settling in MadTnah. She had been married before. Her father had offered her in marriage to Abu Bakr and to ‘Uthman, but they both declined. The Prophet had promised her father something better for her so he married her himself.
Kemudian baginda berkahwin dengan Zaynab binti Khuzaymah. Suaminya yang pertama, ‘Ubaydah ibn al-Harith ibn ‘Abd al-Muttalib, gugur syahid dalam Perang Badar. Zaynab meninggal dunia semasa hayat Nabi ﷺ. Juga diriwayatkan bahawa suaminya yang pertama ialah ‘Abdullah ibn Jahsh yang gugur syahid dalam Perang Uhud. Mungkin riwayat ini lebih tepat.
He then married Zaynab bint Khuzaymah. Her first husband, ‘Ubaydah ibn al-Harith ibn ‘Abd al-Muttalib, was killed at the Battle of Badr. Zaynab died during the Prophet s lifetime. It is also reported that her first husband was ‘Abdullah ibn Jahsh who fell a martyr at the Battle of Uhud. Perhaps this report is more accurate.
Nabi juga menikahi Ummu Salamah. Suaminya yang pertama, Abu Salamah, cedera dalam Perang Uhud, dan lukanya tidak sembuh sehingga dia meninggal dunia. Kemudian Nabi ﷺ menikahinya, sambil menjaga anak-anaknya daripada suami pertamanya.
The Prophet also married Umm Salamah. Her first husband, Abu Salamah, was wounded at the Battle of Uhud, and his wound did not heal until he died. The Prophet then married her, looking after her children by her first husband.
Zaynab bint Jahsh adalah isteri beliau yang seterusnya. Beliau sendiri telah mengahwinkannya dengan Zayd ibn Harithah, bekas hambanya yang telah beliau ambil sebagai anak angkat, tetapi kehidupan rumah tangga antara Zaynab dan Zayd dipenuhi dengan kesukaran. Maka, beliau menceraikannya. Kisah mereka telah kami riwayatkan ketika membincangkan ayat 36—40 Surah 33, Al-Ahzab, dalam Jilid XIV.4 Dia cantik. Sesungguhnya, dialah yang paling dirasakan oleh 'A'ishah sebagai saingannya, kerana dia adalah sepupu Nabi ﷺ, anak kepada ibu saudara sebelah bapanya, dan kerana kecantikannya.
Zaynab bint Jahsh was his next wife. He himself had given her in marriage to Zayd ibn Harithah, his former servant whom he had adopted as a son, but marital life between her and Zayd was fraught with difficulties. So, he divorced her. We related their story when discussing verses 36—40 of Surah 33, The Confederates, in Volume XIV.4 She was pretty. Indeed, she was the one ‘A’ishah felt most able to compete with because she was the Prophets cousin, born to his paternal aunt, and because of her beauty.
Juwayriyyah bint al-Harith adalah isteri seterusnya yang dinikahi oleh Nabi ﷺ. Ini berlaku pada pertengahan tahun keenam kalendar Islam.
Juwayriyyah bint al-Harith was the next wife to be taken by the Prophet. This was in the middle of the sixth year of the Islamic calendar.
Ibn Ishaq meriwayatkan daripada ‘A’ishah: “Apabila Nabi ﷺ membahagikan wanita-wanita tawanan selepas Ekspedisi al-Mustaliq, Juwayriyyah jatuh kepada Thabit ibn Qays ibn Shammas atau sepupunya. Dia membuat perjanjian dengannya untuk menebus kebebasannya sendiri. Dia sangat cantik. Sesiapa yang melihatnya berasa sangat tertarik. Dia pergi kepada Nabi ﷺ untuk memohon bantuan membayar apa yang harus dibayarnya bagi kebebasannya. Apabila saya melihatnya di muka pintu saya, saya membencinya, kerana saya sedar bahawa Nabi ﷺ akan melihat kecantikannya sebagaimana yang saya lihat. Dia masuk ke biliknya dan berkata kepadanya: ‘Wahai Rasul Allah. Saya Juwayriyyah binti al-Harith. Ayah saya ialah ketua kaumnya. Tuan tidak tidak mengetahui musibah yang menimpa diri saya. Saya datang untuk memohon bantuan tuan dalam membayar kebebasan saya setelah saya membuat perjanjian untuk menebus diri saya.’ Baginda bersabda kepadanya: ‘Bagaimana jika sesuatu yang lebih baik?’ Dia bertanya kepadanya: ‘Apakah itu, wahai Rasul Allah?’ Baginda bersabda: ‘Aku akan membayar kebebasanmu dan mengahwinimu.’ Dia berkata: ‘Saya terima.’ Baginda bersabda:
Ibn Ishaq attributes the following report to ‘A’ishah: “When the Prophet distributed the women taken slaves after the Expedition of al-Mustalaq, Juwayriyyah fell to Thabit ibn Qays ibn Shammas or his cousin. She made an agreement with him to buy her own freedom. She was very pretty. Anyone who saw her felt very attracted. She went to the Prophet seeking his help in paying what she owed for her freedom. When I saw her at my doorstep, I hated her, realizing that the Prophet would see of her beauty what I saw. She entered his room and said to him: ‘Messenger of God. I am Juwayriyyah bint al-Harith. My father is the chief of his tribe. You are not unaware of the trouble that has befallen me. I am here to seek your help in paying for my freedom after I had made an agreement to so buy myself.’ He said to her: ‘What about something better?’ She asked him: ‘What is that, Messenger of God?’ He said: ‘I will pay for your freedom and marry you.’ She said: ‘I accept.’ He said:
"Baiklah, ini adalah persetujuan." Nabi ﷺ berkahwin dengan Ummu Habibah binti Abu Sufyan selepas Perjanjian Damai al-Hudaibiyah. Beliau telah berhijrah ke Habsyah, tetapi suaminya, 'Ubaidullah bin Jahsy, memeluk agama Kristian di sana dan meninggalkannya. Nabi ﷺ kemudian meminang beliau. Raja Najasyi yang menjadi wali nikah dalam perkahwinan tersebut dan membayar mahar beliau bagi pihak Nabi ﷺ.5
‘It is a deal.’” The Prophet married Umm Habibah bint Abu Sufyan after the al-Hudaybiyah Peace Treaty. She had migrated to Abyssinia, but her husband, ‘Ubaydullah ibn Jahsh, converted to Christianity there and left her. The Prophet proposed marriage to her. It was King Negus who officiated at the marriage and paid her dowry on behalf of the Prophet.5
Kemudian dia kembali ke Madinah.
She then returned to Madinah.
Selepas Peperangan Khaybar, Nabi ﷺ berkahwin dengan Safiyyah binti Huyayy bin Akhtab. Bapanya ialah ketua puak Yahudi, Bani al-Nadir. Beliau pernah berkahwin dengan Kinanah bin Abi al-Huqayq, seorang pemimpin Yahudi. Ibn Ishaq meriwayatkan bahawa, "beliau dibawa kepada baginda bersama seorang wanita lain yang telah menjadi tawanan. Bilal membawa mereka melalui medan peperangan, melintasi beberapa orang Yahudi yang telah terbunuh. Wanita yang seorang lagi itu menjerit dengan kuat ketika mereka melintas, sambil menaburkan debu ke atas kepalanya sendiri. Nabi ﷺ bersabda: 'Bawa wanita syaitan ini jauh daripadaku.' Baginda memerintahkan agar Safiyyah diletakkan di belakang baginda, lalu baginda menyelimutkan jubahnya ke atasnya."
Following the Battle of Khaybar, the Prophet married Safiyyah bint Huyayy ibn Akhtab. Her father was the chief of the Jewish tribe, al-Nadir. She had been married to Kinanah ibn Abi al-Huqayq, a Jewish leader. Ibn Ishaq reports that “she was brought to him with another woman who had fallen prisoner. Bilal walked them through the battlefield passing a number of Jews who had been slain. The other woman cried out loud as they passed by, throwing dust over her own head. The Prophet said: ‘Take this devil woman away from me.’ He ordered that Safiyyah be kept behind him, throwing his robe over her.
Para Sahabatnya menyedari dengan itu bahawa beliau sendiri yang akan mengambilnya. Diriwayatkan bahawa Nabi ﷺ bersabda kepada Bilal: 'Adakah engkau tidak mempunyai belas kasihan?
His Companions thereby realized that he would take her himself. The Prophet is reported to have said to Bilal: ‘Are you devoid of compassion?
"Bagaimana kamu boleh membawa dua orang wanita melalui kawasan tempat lelaki mereka telah dibunuh?"' Maymunah binti al-Harith ibn Hazn ialah isteri Nabi ﷺ yang terakhir. Beliau ialah ibu saudara sebelah ibu kepada Khalid ibn al-Walid dan 'Abdullah ibn 'Abbas. Sebelum berkahwin dengan Nabi ﷺ, beliau pernah berkahwin dengan Abu Ruhm ibn 'Abd al-'Uzza, atau mungkin Huwaytib ibn 'Abd al-'Uzza.
How can you walk two women through the grounds where their men folk have been killed?”’ Maymunah bint al-Harith ibn Hazn was the last of the Prophet’s wives. She was the maternal aunt of Khalid ibn al-Walid and ‘Abdullah ibn ‘Abbas. Before marrying the Prophet she was married to Abu Ruhm ibn ‘Abd al-‘Uzza, or perhaps Huwaytib ibn ‘Abd al-‘Uzza.
Dengan itu, kita melihat sebab-sebab khusus yang menjadikan perkahwinan Nabi dengan setiap isterinya itu perlu. Selain Zaynab binti Jahsh dan Juwayriyyah binti al-Harith, tiada seorang pun daripada mereka yang muda atau yang amat menarik perhatian lelaki. ‘A’ishah ialah isteri yang paling baginda kasihi. Walaupun bagi isteri-isteri yang muda dan cantik, terdapat faktor psikologi dan kemanusiaan dalam perkahwinan mereka. Faktor-faktor ini menambah daya tarikan tersebut. Saya tidak menafikan atau mengabaikan daya tarikan fizikal, atau kecantikan yang ‘A’ishah rasakan sebaik sahaja beliau melihat Juwayriyyah, manakala kecantikan Zaynab juga diketahui oleh semua orang. Tidak perlu dinafikan bahawa unsur-unsur kemanusiaan sedemikian merupakan sebahagian daripada kehidupan Nabi ﷺ. Namun, unsur-unsur ini tidak boleh dijadikan asas bagi tuduhan yang dibangkitkan oleh musuh-musuh Nabi ﷺ dan yang telah dinafikan oleh para pengikutnya. Baginda ﷺ dipilih sebagai seorang manusia, tetapi dengan sifat-sifat dan ciri-ciri yang lebih tinggi. Walaupun berbeza, motif baginda ﷺ bagi apa jua yang dilakukannya dalam hidupnya, termasuk perkahwinan baginda, sepadan dengan sifat-sifat unggulnya. Di rumahnya, baginda ﷺ hidup bersama isteri-isterinya sebagai seorang manusia yang diamanahkan untuk menyampaikan mesej Tuhan. Sesungguhnya, Tuhan memerintahkan baginda untuk mengisytiharkan hakikat ini: {“Katakanlah, ‘Maha Suci Tuhanku, bukankah aku hanyalah seorang manusia dan seorang Rasul.’”} (17: 93)
Thus, we see the special reasons that made it necessary for the Prophet to marry each of his wives. Apart from Zaynab bint Jahsh and Juwayriyyah bint al-Harith, none were young or particularly attractive to men.6 ‘A’ishah was the one he loved most. Even in the case of those wives who were young and beautiful, there were psychological and humanitarian factors involved in their marriages. These increased their attraction. I do not deny or disregard the physical attraction, or beauty ‘A’ishah felt the moment she saw Juwayriyyah, while Zaynab’s beauty was also known to all. There is no need to deny that such human elements were a part of the Prophet’s life. These cannot, however, form the basis for accusations levelled by the Prophet’s enemies and which were denied by his followers. He was chosen as a human being, but with superior qualities and characteristics. Different as they were, his motives for whatever he did in his life, including his marriages, matched his superior qualities. In his home, he lived with his wives as a human being entrusted with the delivery of God’s message. Indeed, God commanded him to declare the fact: “Say, 'Limitless in His glory is my Lord. Surely I am only a man and a Messenger(17: 93)
Baginda menikmati kehidupan bersama isteri-isteri baginda, begitu juga mereka. ‘A’ishah meriwayatkan: “Apabila Nabi ﷺ bersendirian bersama isteri-isteri baginda, baginda adalah orang yang paling lembut dan pemurah, sentiasa tersenyum dan ketawa.” [Diriwayatkan oleh al-Suyuti dan Ibn ‘Asakir.] Namun begitu, ini terpakai kepada apa yang baginda sendiri mampu berikan daripada akhlak, kasih sayang, adab dan tingkah laku baginda. Adapun kehidupan mereka dari segi kebendaan, ia kebanyakannya merupakan kehidupan dalam kemiskinan, walaupun selepas umat Islam mencapai beberapa kemenangan dan memperoleh rampasan yang melimpah. Ketika mengulas Surah 33, Al-Ahzab, kita telah membincangkan krisis yang berlaku di rumah Nabi ﷺ apabila isteri-isteri baginda meminta wang belanja rumah tangga yang lebih.7
He enjoyed life with his wives, as so did they. ‘A’ishah states: “When the Prophet was alone with his wives, he was the most lenient and generous of people, always smiling and laughing.” [Related by al-Suyuti and Ibn ‘Asakir.] Yet this applied to what he himself could offer out of his character, compassion, manners and behaviour. As for their material life, it was mostly a life of poverty, even after the Muslim community achieved several victories and made plentiful gains. In commenting on Surah 33, The Confederates, we discussed the crisis that took place in the Prophet s home when his wives asked for more housekeeping money.7
Masalah itu berakhir dengan satu pilihan yang dikemukakan kepada mereka dalam syarat-syarat berikut:
The problem ended with a choice put to them in the following terms:
“Wahai Nabi! Katakanlah kepada isteri-isterimu: 'Jika kamu mengingini kehidupan dunia dan perhiasannya, marilah, aku akan memberikan kepadamu mutaah dan melepaskanmu dengan cara yang baik; tetapi jika kamu mengingini Allah dan Rasul-Nya serta negeri akhirat, maka sesungguhnya Allah telah menyediakan pahala yang besar bagi orang-orang yang berbuat baik di antara kamu'” (33: 28-29) Mereka semua memilih Tuhan, Rasul-Nya dan kehidupan akhirat.
“ Prophet! Say to your wives: 'If you desire the life of this world and its charms, I shall provide for you and release you in a becoming manner; but if you desire God and His Messenger and the life of the hereafter, know that God has readied great rewards for those of you who do good'” (33: 28-29) They all chose God, His Messenger and the life of the hereafter.
Namun begitu, kehidupan di rumah Nabi ﷺ tidaklah sedemikian rupa sehingga memadamkan perasaan dan rasa cemburu manusiawi yang normal dalam hati isteri-isteri beliau. Kadang-kadang mereka berselisih faham, sama seperti yang mungkin berlaku di kalangan wanita dalam keadaan yang serupa. Kita telah melihat bagaimana sebaik sahaja ‘A’ishah melihat Juwayriyyah, beliau berharap Nabi ﷺ tidak akan melihatnya kerana beliau yakin baginda akan menghargai kecantikannya. Beliau benar. ‘A’ishah sendiri menyebut satu situasi yang melibatkan dirinya dan Safiyyah: “Aku berkata kepada Nabi ﷺ: ‘Sudah memadai Safiyyah itu begini dan begitu,’ [maksudnya, beliau pendek]. Baginda bersabda kepadaku: ‘Engkau telah mengucapkan satu kata yang boleh mewarnai seluruh lautan.’” [Diriwayatkan oleh Abu Dawud.] Beliau juga melaporkan bahawa apabila ayat-ayat yang memberikan isteri-isteri Nabi ﷺ pilihan sebagaimana disebut di atas diturunkan, beliaulah yang pertama ditanya, dan beliau memilih untuk tinggal bersama Nabi ﷺ. Beliau juga memohon agar baginda tidak memberitahu isteri-isteri yang lain tentang pilihannya sekiranya mana-mana daripada mereka bertanya. Baginda bersabda kepadanya: “Allah tidak mengutuskan aku untuk menyusahkan manusia. Dia mengutuskan aku sebagai seorang pengajar yang memudahkan. Aku akan memberitahu sesiapa sahaja daripada mereka tentang pilihanmu sekiranya ada yang ingin bertanya.” [Diriwayatkan oleh Muslim.] Laporan-laporan yang diberikan oleh ‘A’ishah tentang dirinya ini, yang mencerminkan kejujurannya dan pendidikan Islamnya yang gemilang, hanyalah contoh daripada banyak lagi yang mencerminkan cara biasa orang biasa berkelakuan dalam situasi sedemikian.
Nevertheless, life in the Prophet s home was not such as to stifle normal human feelings and jealousies in his wives’ minds. Sometimes they had their disagreements, just like those that may occur among women in similar circumstances. We have seen how the moment ‘A’ishah saw Juwayriyyah, she hoped that the Prophet would not see her because she was certain he would appreciate her beauty. She was right. ‘A’ishah herself mentions a situation involving her and Safiyyah: “I said to the Prophet: ‘It is enough that Safiyyah is so and so,’ [meaning, she was short]. He said to me: ‘You have said a word which could colour an entire sea.’” [Related by Abu Dawud.] She also reports that when the verses giving the Prophet’s wives the choice referred to above, she was the first to be asked, and she chose to stay with the Prophet. She also requested that he not tell his other wives of her choice should any of them so ask. He said to her: “God has not sent me to make things hard for people. He sent me as a teacher who makes things easier. I will tell anyone of them about your choice should any care to ask.” [Related by Muslim.] These reports given by ‘A’ishah about herself, reflecting her truthfulness and her shining Islamic education, are only examples of many others reflecting the normal way ordinary people behave in such a situation.
Mereka juga menunjukkan bagaimana Nabi ﷺ menyampaikan risalahnya melalui teladan yang baik, dengan membina sifat-sifat terpuji ahli keluarganya, sebagaimana baginda menyampaikannya melalui teladan yang baik dalam masyarakatnya.
They also show how the Prophet delivered his message through good example, cultivating the better characteristics of his household members, just as he delivered it by good example within his community.