Wednesday, December 24, 2008

Tafsir Pendidikan Surah An-Nur (1-3)




TAFSIR PENDIDIKAN SURAH AN-NUR (AYAT 1-3)

Maksud ayat

1. ini ialah satu "surah" Yang Kami turunkan, dan Kami wajibkan hukum-hukumnya, serta Kami turunkan padanya ayat-ayat keterangan Yang nyata supaya kamu beringat (mengamalkannya).
2. perempuan Yang berzina dan lelaki Yang berzina, hendaklah kamu sebat tiap-tiap seorang dari keduanya seratus kali sebat; dan janganlah kamu dipengaruhi oleh perasaan belas kasihan terhadap keduanya Dalam menjalankan hukum ugama Allah, jika benar kamu beriman kepada Allah dan hari akhirat; dan hendaklah disaksikan hukuman seksa Yang dikenakan kepada mereka itu oleh sekumpulan dari orang-orang Yang beriman.
3. lelaki Yang berzina (lazimnya) tidak ingin berkahwin melainkan Dengan perempuan Yang berzina atau perempuan musyrik; dan perempuan Yang berzina itu pula (lazimnya) tidak ingin berkahwin dengannya melainkan oleh lelaki Yang berzina atau lelaki musyrik. dan perkahwinan Yang demikian itu terlarang kepada orang-orang Yang beriman.

Analisis lafaz
1) Surah (سورة) dari sudut bahasa bermaksud kedudukan yang tinggi dan tempat yang tinggi,
v Istilah: ia merupakan himpunan ayat-ayat yg mulia yg mempunyai permulaan dan penghujung seperti surah al-Kausar.
v Dinamakan surah kerana kemuliaan dan ketinggiannya sebagaimana “pagar” disebut سور kerana ia tinggi.

2) أنزلناها bermaksud: Kami wahyukan kepada kamu wahai muhammad. Rahsia digunakan kalimah itu supaya kita dapat merasakan kemuliaan al-Quran dan al-Quran itu datangnya dari atas (Allah). Sekaligus mengisyaratkan bahawa al-Quran ini bukannya ciptaan Muhammad sebagaimana yg didakwa oleh org Musyrik.

3) وفرضناها bermaksud kami wajibkan hukum-hakamn di dalamnya secara tuntas.

4) Ayat (أية) bermaksud ayat al-Quran atau bermaksud tanda (العلامة أو الشاهد على قدرة الله)

5) Bayyinat (بينات) bermaksud jelas.
6) تذكرون bermaksud ingat (ingat bermaksud kembali kepada iangatan sesuatu yang telah luput) maksud di sini ialah semoga mengambil pengajaran dan iktibar.

7) مشركة( wanita yang tidak beragama samawi dan tidak beriman kepada Allah seprti Majusi, penyembah berhala.

KENAPA DINAMAKAN AN-NUR?

v Dinamakan surah ini surah al-Nur kerana di dalamnya terdapat percikan-percikan cahaya dengan pensyariatan hukum-hakam dan adab-adab islam yang bertujuan menjaga nasab dan maruah. Semua ini merupakan cahaya yang menerangi al-kainat dengan penurunan wahyu kepada para anbiya dan para rasul.
v Juga kerana terdapat kalimah nur pada ayat yang ke 35 dalam surah ini.(الله نور السموات والأرض مثل نوره كمشكوة مصباح)

Asbabun Nuzul Ayat

v Terdapat beberapa sebab nuzul yang diriwayatkan oleh para ulama. Yang paling asahnya ialah:
Diriwayatkan bahawa terdapat seorang lelaki yang dipanggil (Murthad al-Ghanawi), yang ditugaskan membawa tawanan dari Mekah ke Madinah. Di Mekah terdapat seorang perempuan jalang (pelacur) yang dikenali sebagai (‘Anaq). Perempuan ini adalah kawan kepada beliau. Beliau telah berjanji kepada seorang lelaki mekah untuk membawanya ke Madinah. Beliau menceritakan: Pada suatu malam, ketika aku berada dibawah bayangan tembok kota mekah.Tiba-tiba datang ‘Anaq dan ternampak bayang-bayangku yang berada dibawah tembok. Beliau berhenti dekat denganku dan mengenaliku. Beliau bertanya: Adakah kamu ini Murthad?. Aku menjawab: Ya. Beliau berkata lagi: Selamat datang, marilah bermalam di rumahku pada malam ini. Aku berkata: Wahai ‘Anaq! Allah SWT telah mengharamkan zina. ‘Anaq lantas memekik: Wahai penghuni khemah! Lelaki ini ingin membawa tawanan kamu. Cerita Murthad lagi: Lapan orang telah mengekoriku, sehingga aku berhenti di sebuah gua. Mereka datang dan berdiri di atas kepalaku lalu kencing di atas kepalaku.Mereka terus kencing. Kemudian mereka kembali ke (rumah masing2), manakala aku pula pergi mendapatkan kawanku dan membawanya ke Madinah. (di Madinah) Aku bertemu Rasulullah S.A.W. dan bertanya baginda: Wahai Rasulullah! Bolehkah aku berkahein dengan ‘Anaq?. Rasulullah S.A.W. tidakmmenjawab sedikitpun. Sehingga Allah menurunkan ayat (الزاني لا ينكح إلا زانية أو مشرمة). Lalu Rasulllah membacakan ayat itu kepadaku sambil berkata: Ya Murthad: Jangan kamu mengahwininya.

Mereka terus kencing. Kemudian mereka kembali ke (rumah masing2), manakala aku pula pergi mendapatkan kawanku dan membawanya ke Madinah. (di Madinah) Aku bertemu Rasulullah S.A.W. dan bertanya baginda: Wahai Rasulullah! Bolehkah aku berkahein dengan ‘Anaq?. Rasulullah S.A.W. tidakmmenjawab sedikitpun. Sehingga Allah menurunkan ayat (الزاني لا ينكح إلا زانية أو مشرمة). Lalu Rasulllah membacakan ayat itu kepadaku sambil berkata: Ya Murthad: Jangan kamu mengahwininya.

Diriwayatkan bahawa ayat ini turun mengenai ahli suffah yang merupakan golongan muhajirin. Mereka ini mempunyai tempat tinggal dan kaum kerabat. Mereka berada di Suffah masjid. Jumlah mereka seramai 400 orang. Pada waktu siang mereka akan keluar mencari rezeki dan pada waktu malam mereka akan kembali ke suffah (teduhan/ tempat teduhan yang mempunyai atap yang tinggi yang berada di masjid Nabi yang didiami mereka). Di madinah terdapat (pelacur-pelacur) yang terang-terangan melakukan perkara terkutuk, mereka mewah dengan makanan dan pakaian. Terdapat sebahagian ahli suffah yang ingin mengahwini mereka dengan tujuan boleh mendiami kediaman mereka dan memakan makanan mereka, maka turunlah ayat ini.



PENDIDIKAN HUKUM DARIPADA SURAH

1) Bagaimana hukuman zina pada peringkat awal islam?
i) Pada peringkat awal hukumannya adalah ringan (terdapat pandangan yang mengatakan bahawa hukuman ini berat) iaitu “mengurung” di dalam rumah dan tidak dibenarkan keluar darinya sehingga mati bagi wanita dan mengatakan perkataan buruk (memalukan) mereka.
Ini berdasarkan ayat:
(والتي يأتين الفاحشة من نسائكم فاستشهدوا عليهن أربعة منكم فإن شهدوا فأمسكوهن في البيوت حتى يتوفهن الموت أو يجعل الله لهن سبيلا والذان يأتينها منكم فئاذوهما فإن تابا وأصلحا فأعرضوا عنهما إن الله كان توابا رحيما. (

ii) Sehingga dinasakh oleh ayat (الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة) (surah an-Nur:2).

Diriwayatkan daripada Ubadah bin Samit r.a. beliau berkata: Nabi s.a.w. apabila diturunkan wahyu kepadanya, akan kuriba dan beribah mukanya. Pada suatu hari, Allah telah menurunkan wahyu kepadanya dan baginda dalam keadaan begitu…Kata baginda: Ambillah dariku, Ambillah dariku, sesungguhnya Allah SWT telah memberikan jalan keluar kepada golongan wanita: Bikr dengan Bikr disebat seratus kali dan dibuang (negeri/ daerah) setahun. Thayyib dengan Thayyib, sebat seratus kali dan rejam.(hadis Muslim)

2) Hukum kepada bikr dan Muhsan

1) Bagi bikir: 100 kali sebatan
2) Bagi Muhsan: rejam dengan batu sehingga mati.

Sebat sabit daripada nas yang qat’ie
v Dalilnya ialah (الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة)
v Ayat ini sekalipun umum tetapi hukumannya hanya kepada yg bikri (yg belum berkahwin) berdasarkan penerangan daripada hadis.

Rejam berdasarkan sunnah yang mutawatir
v Rejam sabit berdasarkan perbuatan Nabi s.a.w., kata-kata dan amalan baginda.
v Begitu juga berdasarkan ijmak para sahabat dan Tabien
v Sabit dalam banyak riwayat yg sahih yang tidak timbul sebarang keraguan bahawa baginda melaksanakan hukuman rejam kepada sebahagian sahabat seperti Ma’iz dan Ghamidiah.
v Para sahabat juga turut melaksanakan hukuman hudud ini sambil membuat pengumuman berkali-kali bahawa rejam adalah hukuman kepada penzina muhsan.

Golongan khawarij menafikan rejam
v Mereka berdalil berdasarkan tiga dalil yang cukup rapuh bagi menyokong pandangan mereka itu:
1) Rejam merupakan hukuman paling berat. Jika ia disyariatkan nescaya disebutkan di dalam alp-Quran. Apabila tidak disebutkan, jelas menunjukkan ia tidak disyariatkan.

2) Hukuman bagi hamba separuh hukuman orang merdeka (فعليهن نصف ما على المحصنات من العذاب) (surah an-nisa:25) sedangkan hukuman rejam tidak boleh dibahagikan.
3) Hukum sebat adalah umum kepada semua jenis penzina. Mengkhususkan (penzina muhsan) dari hukuman ini adalah bercanggah dengan al-Quran.

Bagaimana monolak dalil mereka

1) Tidak disebutkan di dalam al-Quran tidak bermaksud tidak disyariatkan. Berapa banyak hukum-hakam yang tidak disebutkan di dalam al-Quran tetapi dijelaskan oleh Sunnah Nabi s.a.w. Kita sememangnya diperintahkan supaya mengikut Nabi s.a.w (وما ءاتاكم الرسول فخذوه وما نهاكم عنه فانتهوا)
v Rasul merupakan penyampai bagi pihak Allah, semua yang datang daripada Rasulullah SAW merupakan wahyu (وما ينطق عن الهوى إن هو إلا وحي يوحي).
v Bagaimana kita boleh berkata rejam tidak disyariatkan sedangkan Rasulullah sa.w sendiri melaksanakannya.
v Selain itu juga, antara peranan Rasulullah s.a.w. ialah menjelaskan al-Quran (وأنزلنا إليك الذكر لتبين للناس ما نزّل إليهم ولعلهم يتفكرون). Bukahkah kata-kata Rasulullah dalam hadis (ambil dariku----) merupakan penjelasan yang dimaksudkan dalam ayat ini.
v Nabi juga bersabda: (ألا وإني أوتيت القرآن ومثله معه).

2) Manakala dakwaan (فإذا أحصن فإن أتين بفاحشة فعليهن نصف ما على المحصنات من العذاب)
Hukuman hamba separuh wanita merdeka sedangkan hukuman rejam tidak boleh dibahagi dua. Maka jawapannya ialah ayat di atas bukan bermaksud hukuman rejam tetapi hukuman sebatan.

3) Dakwaan yang mengatakan hukum dalam ayat ini adalah umum. Dengan itu mengkhususkan ayat ini adalah bertentangan dengan al-Quran merupakan dakwaan yang cukup jahil. Tidakkah mereka melihat banyak hukum-hakam datang dalam bentuk umum kemudian dikhususkan oleh Hadis? Sebagai contoh ayat mencuri (والسارق والسارقة....) ayat ini tidak menerangkan syarat jumlah harta yang dicuri sehingga mencakupi semua sekali termasuk yang sedikit. Ia kemudianya diterangkan oleh Rasulullah s.a.w. (dengan jumlah sebanyak ¼ dinar atau 10 dirham).
Soalannya? Adakah ini juga dianggap bertentangan

Kata al-alusi dalam tafsirnya ruh al-ma’ani

v Para sahabat telah sepakat, begitu juga ulama salaf, ulama-ulama islam bahawa org muhsan akan direjam dengan batu sehingga mati (apabila melakukan kesalahan zina). Penafian atau pengingkaran yang dibuat oleh golongan khawarij itu terbatal. Ini berdasarkan beberapa alasan:
Jika mereka mengingkari kehujahan ijmak sahabat, maka itu suatu kejahilan yang berganda( jahil murakkab)
Jika didakwa bahawa hukuman rejam sabit berdasarkan hadis ahad, maka dalil mereka juga batal kerana ia sabit berdasarkan dalil mutawatir dari sudut Makna.
Peristiwa:
Ketika mereka cuba mengaibkan atau memandang serong kepada Umar bin Abd Aziz lantaran berpendapat adanya hukuman rejam, maka Umar telah bertanyakan mereka mengenai bilangan rakaat sembahyang dan miqdar zakat, adakah disebutkan di dalam al-Quran. Mereka menjawab: perkara itu sabit berdasarkan perbuatan Rasululah dan juga amalan org Islam. Jawab Umar: begitu juga dalam hal ini.

Pandangan jauh Umar r.a
v Beliau pernah berkhutbah:
(إن الله بعث محمدا بالحق وأنزل عليه الكتاب فكان فيما أنزل عليه آية الرجم يعني بها قوله تعالى: (الشيخ والشيخوخة إذا زنيا فارجموهما البتة نكالا من الله والله عزيز حكيم) فقرأناها ووعيناها ورجم رسول الله ورجمنا بعده وأخشي أن يطول بالناس زمان فيقول قائل: لا نجد الرجم في كتاب الله تعالى فيضلوا بترك فريضة أنزلها الله عز وجل في كتابه. ألا وإت الرجم حق على من زنى إذا أحصن من الرجال أو النساء وقامت البينة أو كان حمل أو اعتراف، والله لو لا أن يقول الناس زاد في كتاب الله لكتبتها).


Hadir dan menyaksikan hukuman sebat atau rejam
).وليشهد عذابهما طائفة من المؤمنين) surah an-nur:3.
Ulama berselisih pendapat mengenai jumlah yang dimaksudkan dengan kalimah (طائفة)
1) Mujahid: satu ke atas.
2) Ikrimah, ‘Ata dan ulama Maliki: dua orang
3) Al-Zuhri: Tiga ke atas
4) Ibn Abbas dan pendapat Ulama Syafie: empat ke atas sama dengan saksi dalam kes zina.


3. Hadir menyaksikan sebat @ rejam

v Hadir dan menyaksikan hukuman sebat atau rejam
v ).وليشهد عذابهما طائفة من المؤمنين) surah an-nur:3.
Ulama berselisih pendapat mengenai jumlah yang dimaksudkan dengan kalimah (طائفة)
1) Mujahid: satu ke atas.
2) Ikrimah, ‘Ata dan ulama Maliki: dua orang
3) Al-Zuhri: Tiga ke atas
4) Ibn Abbas dan pendapat Ulama Syafie: empat ke atas sama dengan saksi dalam kes zina.

Komentar al-Zamakhsyari

v Pandangan yang sahih, melihat kepada kesalahan ini merupakan salah satu dosa besar. Sehingga Allah menyebutkan sekali dengan syirik dan membunuh (والذين لا يدعون مع الله إلها ءاخر ولا يقتلون النفس التي حرّم الله إلا بالحق ولا يزنون) sehingga dikenakan hukuman sebat 100 kali dan rejam.Selain itu juga disyariatkan supaya menyaksikan hukuman itu dengan tujuan menghebohkan peristiwa itu (Tasyhir) sehingga diketahui. Dengan itu jumlah yang menyaksikannya mestilah jumlah yang boleh mencapai matlamat (tasyhir). Seorang atau dua tidak mencapai matlamat tersebut. Dengan itu ibn Abbas berpendapat 4-40 dari kalangan orang yang beriman kepada Allah (Islam).
v Selain itu juga yang melihat itu disyaratkan orang yang beriman kerana orang-orang fasik akan lebih malu dan lebih teruk perasaan jika dilaksanakan di hadapan mereka.

Pengajaran ayat
v Al-Quran merupakan perlembagaan (dustur) umat Islam. Dengan itu, menjadi kewajipan orang Islam untuk berpegang teguh dengan ajarannya yang lurus.
v Kuasa pensyariatan hanya milik Allah yang mensyariatkan hukum untuk kemaslahatan manusia.
v Hukum-hakam agama wajib dilaksanakan secara halus (teliti) dan sempurna.
v Hukuman hudud disyariatkan untuk menjaga maruah, menjaga nasab dan kemuliaan manusia
v Hukuman wajib dilaksanakan dengan disaksikan oleh orang dengan tujuan menakutkan orang-orang fasik dan maksiat.
v Pelaksanaan hukuman hudud menjadi kewajipan pemimpin Islam bagi membersihkan masyarakat dari fahishah.
v Hukuman kepada lelaki dan wanita adalah sama dalam hukuman hudud
v Zina merupakan jenayah terhadap agama, akhlak dan masyarakat dengan itu ia diharamkan Allah
v Tidak boleh membatalkan hukuman hudud, begitu juga memberi syafaat.

Adakah hukuman rejam dan sebat dilaksanakan serentak (bagi muhsan)
v Ulama berselisih pendapat kepada 2:
Ulama zahiri dan sati riwayat daripada Imam Ahmad: wajib (sebat dan rejam kedua-duanya)
Jumhur sahabat, tabien, ulama-ulama pada setiap masa dan satu riwayat Imam Ahmad: hukumannya hanyalah rejam

Dalil
v Ulama zahiri dan satu riwayat Imam Ahmad:
Umum ayat (الزانية والزاني). (ال) menunjukkan jenis yang bersifat umum. Dengan itu, ia merangkumi semua jenis penzina. Kemudian datang pula sunnah Nabi s.a.w. yang menambah hukuman kepada penzina muhsan iaitu rejam, sebagai tambahan hukuman sebat.
Hadis ubadah bin sabit yang lepas (الثيب بالثيب جلد مائة ورجم بالحجارة)
Diriwayatkan daripada saidina Ali k.w ketika beliau melaksanakan sebat kepada (Syarahah) kemudian beliau merejamnya, beliau berkata: aku sebatnya berdasarkan kitab Allah dan aku merejamnya berdasarkan sunnah rasulullah s.a.w.

v Jumhur ulama:
Hadis yang driwayatkan daripada shahih Bukhari dan Muslim:(أن أعرابيا أتي النبي صلى الله عليه وسلم فقال: يا رسول الله: أنشدك بالله إلا قضيت لي بكتاب الله تعالى، فقال الخصم الآخر وهو أفقه منه-نعم فاقض بيننا بكتاب الله تعالى وائذن لي، فقال رسول الله صلى الله عليه وسلم: قل: فقال: إن أبني كان عسيفا على هذا فزنى بامرأته، وإني أخبرت أن على ابني الرجم فافتديت منه بمائة شاة ووليدة، فسألت أهل العلم فأخبروني أن على ابني (جلد مائة وتغريب عام) وأن على امرأة هذا الرجم.
فقال صلى الله عليه وسلم: والذي نسي بيده لأقضيت بينكما بكتاب الله، الوليدة والغنم رد عليك وعلى ابنك جلد مائة وتغريب عام، واغد يا أنيس إلى امرأة هذا، فإن اعترفت فارجمها.
فغدا عليها فاعترفت فأمربها النبي صلى الله عليه وسلم فرجمت.
فقالوا: فأمره برجمها ولم يقل له اجلدها ثم ارجمها.

2) mereka juga berhujah berdasarkan perbuatan Nabi s.a.w. yang berkali-kali melaksanakan hukuman rejam pada zaman baginda. Baginda telah merejam Maiz dan al-Ghamidiah. Para sahabat turun melaksanakan hukuman rejam ini. Tidak seorangpun yang meriwayatkan bahawa mereka menghimpunkan pelaksanaan sebat dan rejam serentak. Dengan itu mereka putuskan bahawa hukuman kepada penzina muhsan hanyalah rejam.


Jawapan kepada Dalil Zahiri

Hadis ubadah bin somit;
munurut jumhur hadis ini telah dimansukhkan hukumnya berdasarkan perbuatan Rasulullah
2. Umum ayat:
Hujah mereka tidak boleh diterima. Ini kerana menurut jumhur ulama ayat ini khusus kepada penzina yang masih bikir, bukannya umum (sebagaimana yang didakwa oleh zahiri). Dalilnya ialah hamba lelaki dan perempuan terkecuali daripada maksud ayayatt ini. (hamba hanya 50 sebatan).
3. Hadis Ali:
Hadis ini hanyalah menggambarkan pendirian peribadi Ali k.w. dan tidak kukuh untuk menandingi hadis sahih yang sabit daripada Nabi s.a.w.. Ijmak para sahabat yang lain.
-Ada kemungkinan juga tidak dibuktikan yang wanita itu ihsan sewaktu melaksanakan hukuman sebat, kemudian dibuktikan bahawa wanita itu muhsanah. Ini sebagaimana yang berlaku sebagaimana yang diriwayatkan oleh Jabir bahawa seorang lelaki telah berzina dengan seorang perempuan. Maka Nabi memerintahkan lelaki itu disebat, maka merekapun melaksanakan hukuman sebat itu. Kemudian diberitahu beliau seorang muhsan. Maka Nabi perintahkan lelaki itu direjam. (hadis abu Daud)

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