KRISTEN SELALU BERTANYA MENGENAI PERNIKAHAN RASULULLAH SAW DENGAN AISYAH RA
BUKAN SEPERTI GAMBARAN TUDUHAN UMAT KAFIR, BAHWA AISYAH HANYALAH GADIS KECIL YANG DI NIKAHI OLEH RASULULLAH. LALU HIDUP MENDERITA DAN TIDAK BERARTI APA-APA.
KECERDASAN AISYAH YANG MASIH MUDA TERNYATA MENCATAT SEMUA PELAJARAN YANG DI DAPATKANNYA SELAMA HIDUP BERSAMA NABI, HAL-HAL YANG MUNGKIN TABU BILA UMAT ISLAM MENANYAKANNYA SECARA LANGSUNG KEPADA NABI.
TIDAK SEPERTI ISTRI NABI LAINNYA YANG KEBANYAKAN MENINGGAL MENDAHULUI NABI KARENA USIA YANG TUA, AISYAH YANGMASIH MUDA, MEMILIKI MASA YANG MASIH PANJANG SEPENINGGAL NABI (47th), MASA YANG PANJANG TERSEBUT DIGUNAKAN AISYAH UNTUK MENGAJARKAN HAL-HAL YANG DITERIMANYA DARI NABI KEPADA UMAT ISLAM, DAN AISYAH MERUPAKAN SALAH SEORANG PERIWAYAT HADIST-HADIST YANG TERBANYAK.
TUHAN SENGAJA MENEMPATKAN AISYAH YANG MASIH MUDA DI DALAM KEHIDUPAN NABI MUHAMMAD SAW, HANYA ALLAH SAJA YANG TAHU AKAN RENCANA TERSEBUT, YANG MUNGKIN BAHKAN NABI TIDAK MENGETAHUI KAN RENCANA TERSEBUT.
Ketetapan itu diputuskan tentu dengan ilmu Allah yang mengetahui dari zaman azali bahwa Aisyah memiliki kecerdasan, daya ingat yang tinggi, dan dapat mengambi hitmah dari apa yang dialami dan disampaikan kepadanya. dengan usia yang begitu belia, Aisayah sudah memahami benar apa yang dikatakan dan dilakukan oleh Nabi dirumahnya, lalu semua itu disampaikan kepada umat untuk dijadikan teladan yang baik.
Penanya masalah ini menilai pernikahan Nabi dengan Aisayah itu dengan kacamata peradaban di abad ke dua puluh, ia tidak mempertimbangkan bagaimana kehidupan pada zaman Nabi, karena pada saat itu pernikahan yang dilakukan oleh beliau adalah hal biasa. Beliau bukanlah orangpertama atau satu-satunya yang menikahi gadis belia, banyak sekali contoh lain yang dapat diambil perbandingan, misalnya saja kakek beliau sendiri, Abdul Muthalib yang menikahi Halah binti Wahib yang masih berusia dini, atau juga Ibunda beliau sendiri, Aminah binti Wahab, yang berusia hampir sama dengan Halah ketika dinikahi oleh ayahanda beliau, Abdullah. Begitu juga dengan pernikahan Umar bi Al-Khatab dengan Zainab binti Ali bin Abi Thalib, padahal usia umar dekat dengan usia kakek Zainab, Nabi Muhammad.
Apalagi kaum musrykin, orang-orang Yahudi, dan juga Nasrani, sangat berharap dan menunggu-nunggu adanya kesalahan dari Nabi. Kalau saja seandainya pernikahan yang dilakukan oleh Nabi dengan Aisyah itu sesuatu yang aneh atau salah, maka tentu mereka sudah mengumpat Nabi dan menyebarkannya diseluruh kabilah yang ada. Namun, karena hal itu adalah hal biasa seperti yang kami katakan tadi, maka tidak ada sedikit pun cacian dari mereka.
Aisyah menjalani hidupnya setelah ditinggal oleh Nabi selama empat puluh tujuh tahun. Selama hidupnya ia gunakan untuk mengajarkan para sahabat dan para tabiin tentang sunnah Nabi. Bahakan ia masih hidup tatkala para ulama mulai membukukan hadist-hadist Nabi, hingga para ulama hadist dapat dengan mudah bertanya dan menukilkan hadist darinya. Banyak sekali hadist-hadist yang diriwayatkan dari Aisyah, bahkan ia termasuk perawi hadist terbanyak setelah Abu Hurairah dan Abdullah bin Umar.
Kalau saja Aisyah juga berusia lanjut seperti istri-istri Nabi lainnya, maka cukup mustahil baginya untuk hidup 47 tahun lagi setelah ditinggal oleh Nabi, dan akan berkurang sumber ilmu yang dapat menjelaskan hadist dan sunnah Nabi setelah para sahabat senior berguguran. Terutama pada masalah-masalah yang tidak diketahui oleh siapapun kecuali oleh istri Nabi, seperti bagaimana seorang suami memperlakukan seorang istri dan keluarganya di rumah, bagaimana mensucikan diri dari janabah, apa saja yang diperbolehkan bagi seorang suami terhadap istrinya pada sata berpuasa ataupun haidh, dan juga maslah-masalah yang berkaitan dengan wanita yang sungkan ditanyakan oleh para pria, dan banyak lagi yang lainnya. Semoga Allah mengganjar semua kebaikan dan pemberian yang sangat besar dari Aisyah kepada kaum muslimin.
BERIKUT INI, SAYA NUKILKAN SEBAGIAN HADIST YANG DIAJARKAN OLEH AISYAH, BERKENAAN DENGAN IBADAH DAN MASALAH KEWANITAAN, YANG MUNGKIN TIDAK AKAN DI KETAHUI OLEH UMAT ISLAM, BILA AISYAH TIDAK MENCERITAKANNYA
(Tentang datang bulan sewaktu melaksanakan Ibadah Haji)
صحيح البخاري ١٤٥٩: حَدَّثَنَا عُثْمَانُ حَدَّثَنَا جَرِيرٌ عَنْ مَنْصُورٍ عَنْ إِبْرَاهِيمَ عَنْ الْأَسْوَدِ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا
خَرَجْنَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا نُرَى إِلَّا أَنَّهُ الْحَجُّ فَلَمَّا قَدِمْنَا تَطَوَّفْنَا بِالْبَيْتِ فَأَمَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَمْ يَكُنْ سَاقَ الْهَدْيَ أَنْ يَحِلَّ فَحَلَّ مَنْ لَمْ يَكُنْ سَاقَ الْهَدْيَ وَنِسَاؤُهُ لَمْ يَسُقْنَ فَأَحْلَلْنَ قَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا فَحِضْتُ فَلَمْ أَطُفْ بِالْبَيْتِ فَلَمَّا كَانَتْ لَيْلَةُ الْحَصْبَةِ قَالَتْ يَا رَسُولَ اللَّهِ يَرْجِعُ النَّاسُ بِعُمْرَةٍ وَحَجَّةٍ وَأَرْجِعُ أَنَا بِحَجَّةٍ قَالَ وَمَا طُفْتِ لَيَالِيَ قَدِمْنَا مَكَّةَ قُلْتُ لَا قَالَ فَاذْهَبِي مَعَ أَخِيكِ إِلَى التَّنْعِيمِ فَأَهِلِّي بِعُمْرَةٍ ثُمَّ مَوْعِدُكِ كَذَا وَكَذَا قَالَتْ صَفِيَّةُ مَا أُرَانِي إِلَّا حَابِسَتَهُمْ قَالَ عَقْرَى حَلْقَى أَوَ مَا طُفْتِ يَوْمَ النَّحْرِ قَالَتْ قُلْتُ بَلَى قَالَ لَا بَأْسَ انْفِرِي قَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا فَلَقِيَنِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مُصْعِدٌ مِنْ مَكَّةَ وَأَنَا مُنْهَبِطَةٌ عَلَيْهَا أَوْ أَنَا مُصْعِدَةٌ وَهُوَ مُنْهَبِطٌ مِنْهَا
Shahih Bukhari 1459:
Aisyah radliallahu 'anha; "Kami berangkat bersama Nabi shallallahu 'alaihi wasallam dan setahu kami, tidaklah beliau berangkat melainkan untuk melaksanakan hajji. Ketika kami telah sampai (di Makkah), kami melaksanakan thowaf di Baitulloh, maka kemudian Nabi shallallahu 'alaihi wasallam memerintahkan siapa yang tidak membawa hewan qurban agar bertahallul. Maka orang yang tidak membawa hewan qurban bertahallul begitu juga isteri-isteri Beliau yang tidak membawa hewan qurban mereka bertahallul".
'Aisyah radliallahu 'anha berkata: "Kemudian aku mengalami haidh sedangkan aku belum melaksanakan thowaf di Baitulloh. Ketika pada malam saat para hujjaj keluar dari (Makkah setelah hari-hari Tasyriq),
'Aisyah radliallahu 'anha berkata: "Wahai Rasulullah, orang-orang kembali dengan 'umrah dan hajji sedangkan aku hanya kembali dengan hajji". Beliau berkata: "Apakah kamu melaksanakan thowaf pada malam-malam bulan hajji ketika kita sampai di Makkah?". Aku jawab: "Tidak". Beliau berkata: "Pergilah kamu bersama saudaramu ke Tan'im dan mulailah dari sana berihram untuk 'umrah kemudian tempat kamu begini begini".
Catatan :
Sebagai Perbandingan kisah para nabi di dalam AlKitab yang begitu buruk mungkin bisa dipelajari agar Umat kafir semakin mengerti Kebesaran Hikmah di Dalam Pernikahan Nabi Muhammad saw dengan Aisyah ra yang masih muda.
Dan melihat betapa buruknya para Nabi diceritakan di dalam AlKitab. (Akan saya nukilkan selengkapnya pada editing berikutnya)
PENGHINAAN ALKITAB KEPADA YESUS DAN PEMBELAAN ALQURAN TERHADAP NAMA BAIKNYA
http://islambersatumuallafberseru.blogspot.com/2013/09/penghinaan-alkitab-kepada-yesus-dan.html
PENGHINAAN ALKITAB KEPADA LUTH AS, DAN PEMBELAAN ALQURAN TERHADAP NAMA BAIKNYA
http://islambersatumuallafberseru.blogspot.com/2013/09/penghinaan-alkitab-kepada-luth-as-dan.html
PENGHINAAN ALKITAB KEPADA NABI SULAIMAN AS DAN PEMBELAAN ALQURAN TERHADAP NAMA BAIKNYA
http://islambersatumuallafberseru.blogspot.com/2013/09/penghinaan-alkitab-kepada-nabi-sulaiman.html
PENGHINAAN ALKITAB KEPADA NABI NUH AS DAN PEMBELAAN ALQURAN BAGI NAMA BAIK NYA
http://islambersatumuallafberseru.blogspot.com/2013/09/penghinaan-alkitab-kepada-nabi-nuh-as.html
PENGHINAAN ALKITAB KEPADA DAUD DAN KELUARGANYA DAN PEMBELAAN ALQURAN BAGI NAMA BAIKNYA
http://islambersatumuallafberseru.blogspot.com/2013/09/penghinaan-alkitab-kepada-daud-dan.html
HANYA GARA-GARA INFORMASI (FITNAH) TENTANG AISYAH INI, LALU UMAT KAFIR MEMANDANG NABI MUHAMMAD SAW BUKANLAH NABI YANG BENAR, DAN MEMANDANG ISLAM BUKANLAH AGAMA YANG BENAR.
LALU MEREKA MEYAKINI BAHWA AGAMA NYA LAH YANG BENAR, LALU MEREKA MERASA TENANG KARENANYA.
SEBAGAI PENAMBAH KAZANAH PENGETAHUAN MENGENAI ISYAH RA, BERIKUT INI SAYA CUPLIKKAN SEJARAH AISYAH DARI ENCYCLOPEDIA WIKI, YANG MENUNJUKKAN PERAN YANG BEGITU PENTING DARI AISYAH RA, BAGI PERKEMBANGAN ISLAM.
BUKAN SEPERTI GAMBARAN TUDUHAN UMAT KAFIR, BAHWA AISYAH HANYALAH GADIS KECIL YANG DI NIKAHI OLEH RASULULLAH. LALU HIDUP MENDERITA DAN TIDAK BERARTI APA-APA.
KECERDASAN AISYAH YANG MASIH MUDAH TERNYATA MENCATAT SEMUA PELAJARAN YANG DI DAPATKANNYA SELAMA HIDUP BERSAMA NABI, HAL-HAL YANG MUNGKIN TABU BILA UMAT ISLAM MENANYAKANNYA SECARA LANGSUNG KEPADA NABI.
TIDAK SEPERTI ISTRI NABI LAINNYA YANG KEBANYAKAN MENINGGAL MENDAHULUI NABI KARENA USIA YANG TUA, AISYAH YANGMASIH MUDA, MEMILIKI MASA YANG MASIH PANJANG SEPENINGGAL NABI (47th), MASA YANG PANJANG TERSEBUT DIGUNAKAN AISYAH UNTUK MENGAJARKAN HAL-HAL YANG DITERIMANYA DARI NABI KEPADA UMAT ISLAM, DAN AISYAH MERUPAKAN SALAH SEORANG PERIWAYAT HADIST-HADIST YANG TERBANYAK.
TUHAN SENGAJA MENEMPATKAN AISYAH YANG MASIH MUDA DI DALAM KEHIDUPAN NABI MUHAMMAD SAW, HANYA ALLAH SAJA YANG TAHU AKAN RENCANA TERSEBUT, YANG MUNGKIN BAHKAN NABI TIDAK MENGETAHUI KAN RENCANA TERSEBUT.
Aisha
From Wikipedia, the free encyclopedia
For other uses, see Aisha (disambiguation).
Aisha bint Abu Bakr (612 - 678) (Arabic: عائشة transliteration: ʿāʾisha, [ʕaːʔɪʃæh], also transcribed as A'ishah, Aisyah, Ayesha, A'isha, Aishat, Aishah, or Aisha) was one of Muhammad's wives.[1] In Islamic writings, her name is thus often prefixed by the title "Mother of the Believers" (Arabic: أمّ المؤمنين umm-al-mu'minīn), per the description of Muhammad's wives in the Qur'an.[2][3][
According to Sunni views, Aisha had an important role in early Islamic history, both during Muhammad's life and after his death. Regarded by many as his favorite wife, she was an active figure in numerous events and an important witness to many more. Aisha contributed to the growth, development, and understanding of Islam. Being a role model to a significant amount of others added to her attributions as a consultant regarding Muhammad's prayer and practices, soon introducing herself into a world of politics.[5]
After Muhammad, Aisha was readily involved in continuing his messages. She was present through the reigns of at least the first four caliphs. Her father became the first caliph to succeed Muhammad; his name was Abu Bakr. The second caliph Umar then succeeded Abu Bakr. During the time of the third caliph's reign Aisha rebelled. She did not fully approve of his practices on many occasions. After Uthman's death, Aisha wanted to avenge his death in the Battle of the Camel. She became readily involved in the battle by giving speeches, and riding on her camel in it. She ended up losing the battle, but her involvement and determination had shown through.[4]
[edit]Aisha was the daughter of Um Ruman and Abu Bakr of Mecca. Abu Bakr belonged to the Banu Taym sub-clan of the tribe of Quraysh.[citation needed]Early life
[edit]
Contributions to Islam and her influence
After 25 years of a monogamous relationship with Muhammad's first wife Khadijah bint Khuwaylid, Muhammad partook in 10 years of polygyny, possessing nine wives. Muhammad's nine marriages were depicted purely as political unions rather than sexual unions. In particular, Muhammad's unions with Aisha and Hafsah associated him with two of the most significant leaders of the early Muslim community, Aisha's and Hafsah's fathers, Abu Bakr and Umar ibn al-Khattāb, correspondingly.[27] Aisha’s marriage to the Prophet has led to her significance among many within the Islamic culture, becoming known as the most learned lady of her time. Being Muhammad’s favorite wife, Aisha occupied a considerable attitude within his life.[25] When Muhammad married Aisha in her youth, she was accessible "...to the values needed to lead and influence the sisterhood of Muslim women."[29] After the death of Muhammad, Aisha was discovered to be a renowned source ofHadith due to her qualities of intelligence and memory.[25] Aisha delivered ideas expressing the Prophets practice (sunna). Aisha expressed herself as a role model to women, which can also be seen within some traditions attributed to her. The traditions regarding Aisha habitually opposed ideas unfavorable to women in efforts to elicit social change.[30]
Muhammad became a significantly powerful figure in 627 C.E. of the rapidly expanding Islamic community. Due to this expansion, segregation of his wives were permitted to enforce their sacrosanct. Veiling, which was seen as the most distinctive emblem, was not specifically enjoined upon Muslim women anywhere within the Quran. During the time of Muhammad's leadership, women were not documented or observed as hijab in Ummah. Other than Muhammad's wives, other women were not required to veil, but others, including the Qur'an, believed it to be modest to conceal their bodies in clothing.[27]
After the death of Muhammad, Muslim women believed it was Muslim men, not Islam, that suppressed the rights of women. It was for that reason that Muslim feminists are advocating to return Islam to the envisioned society Muhammad had originally had for his followers. It was from Muhammad that the developed idea that Medina was a society in which he designated Muslim women as spiritual guides, prayed and fought alongside Muslim men, and acted not only as religious leaders but political leaders, which was an act Aisha participated in herself, such as the Battle of the Camel. United prayer gathering including Muslim men and women occurred near Muhammad's house as they were blessed as a "single undivided community" (136).[27]
Aisha played a key role in the emergence of Islam, and played an active position in social reform of the Islamic culture.[31] Not only was she supportive of Muhammad, but she added scholarly intelligence to the development of Islam.[29] During a point in Aisha’s life she was given the title Aisha as-Siddiqah, meaning "the one who affirms the truth."[31] Aisha was known for her "...expertise in the Qur'an, shares of inheritance, lawful and unlawful matters, poetry, Arabic literature, Arab history, genealogy, and general medicine.".[29] Her intelligence and contributions regarding the verbal texts of Islam were in time transcribed into written form, becoming the official history of Islam.[5] After the death of Muhammad, Aisha was ascribed as the most reliable source in the teachings of Hadith.[29] Being Muhammad's favorite wife and a close companion, soon after his death the Islamic community began consulting Aisha on Muhammad's practices, and she was often used to settle disputes on demeanor and infrequent points of law. Aisha's authentication on Muhammad's ways of prayer and his recitation of the Qur'an allowed for development of the ways in which he prayed and corrected the reading within versus of the Qur'an.[5] Urwah, Aisha’s nephew, explained Aisha’s strengths as knowledgeable in Islamic law. Aisha was also often solicited for advice regarding information on inheritance, requiring much needed knowledge of the Quran. She exemplified the ability to clearly speak allowed for successful and influential presentations and speeches.[31]
During Aisha’s entire life she was a strong advocate for the education of Islamic women especially in areas such as law and the teachings of Islam.[31] Aisha, the mother of the Muslims, was known for establishing the first madrasah for women in her home.[29] Attending Aisha’s classes varied from family relatives to orphaned children.[31] Men also attended Aisha's classes, and a curtain simply separated the male and female students.[29] One of her most mentioned and outstanding students was her nephew, Urwah, who eventually became one of the greatest scholars of his generation. Umrah bint Abdur was also one of Aisha’s famous women pupils who was not only regarded as a trustworthy narrator of the Hadith, but became Aisha’s secretary.[31]
Aisha's scholarly intelligence and motherly figure allowed for important contributions in the emergence of Islam and an important dignitary to the Muslim women.
[edit]Political Influence
As mentioned before, Aisha became an influential figure in early Islam after Muhammed's death. However, Aisha also had a strong political influence. Though Muhammad had ordered his wives to stay in the home, Aisha, after Muhammad’s death, took a public and predominant role in politics. Aisha’s political influence helped promote her father, Abu Bakr, into an Islamic leader after Muhammad’s death. Through Aisha’s standing as Muhammad’s favorite wife, her opinion was taken greatly into consideration. In early Islam, after Muhammad’s death, it was uncommon for women to play a governing role in the religious or political decisions. However, it was through Aisha’s recommendation and status as Muhammad’s favorite wife that led to her father’s appointment as the first political leader after the Prophet’s death. Abu Bakr relied heavily on his status as Muhammad's father-in-law, and subsequent close friend.[32]
During the rule of Ali ibn Abi Talib, the fourth successor of Muhammad, Aisha and two other male allies publicly opposed Ali ibn Abi Talib's power.[32] Political control over Islam soon escalated to bloodshed. After the death of Uthman, as mentioned in previous sections, a veiled Aisha delivered a public address at the mosque in Mecca. In the address she swore to avenge Uthman’s death. Her charismatic speech eventually influenced many to join the cause against Ali ibn Abi Talib. Her desire to avenge Uthman's death eventually led to the Battle of the Camel. During the Battle of the Camel, Aisha exhibited her role as a commander by directing her men into battle. Her position as commander positively impacted the organization and direction of the men fighting. Ali ibn Abi Talib soon realized the power Aisha had over the men, and ordered his men to kill her camel. Once the orders had been completed, Aisha was unable to direct her men. Without her command, the men quickly became disorganized, subsequently losing the important battle.[33]
After the defeat at the Battle of Camel, Aisha retreated to Medina as a virtual prisoner.[32] Upon her arrival in Medina, Aisha retired from her public role in politics. Her discontinuation of public politics, however, did not stop her political influence completely. Privately, Aisha continued influencing those intertwined in the Islamic political sphere. Amongst the Islamic community, she was known as an intelligent woman who debated law with male companions.[34] Aisha was also considered to be the embodiment of proper rituals while partaking in the pilgrimage to Mecca, a journey she made with several groups of women. For the last two years of her life, Aisha spent much of her time telling the stories of Muhammad, hoping to correct false passages, which had become influential in creating the Islamic law. Due to this, Aisha's political influence continues to impact those in Islam.[32]
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