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laa yamassuhu illa-lmuthahharuun

for the wives, sisters, mothers and others, für die ehefrauen, schwester, mutter, und alle
anderen auch.

'tuk hususnya istriku dan umumnya para muslimah.

http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=56&tAyahNo=79
&tDisplay=yes&UserProfile=0

Tafsier Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs


{ ٍ‫} فِي كِتَابٍ مّكْنُون‬
(In a Book kept hidden) it is written down in the Guarded Tablet; and this is why the oath was
made

{ َ‫ل ٱلْمُطَهّرُون‬
ّ ِ‫} لّ يَمَسّ ُه إ‬

(Which none toucheth) i.e. the Guarded Tablet (saved, the purified) save from impurities and
sins, i.e. the angels; it is also said that this means: none acts upon the Qur'an except those
who are given success,

{ َ‫ب ٱلْعَالَمِين‬
ّ ‫} تَنزِيلٌ مّن ّر‬
(A revelation) a speech (from the Lord of the Worlds) unto Muhammad (pbuh).

Tafsir al-Jalalayn

{ ٍ‫} فِي كِتَابٍ مّكْنُون‬


in a Book, inscribed, guarded, preserved, and this is the Mushaf;

َ‫طهّرُون‬
َ ُ‫ل ٱلْم‬
ّ ِ‫} لّ يَ َمسّ ُه إ‬

which none touch (lā yamassuhu is a predicate functioning and not as a prohibitive
command) except the saved, the purified, those who saved, the purified, save from impurities
and sins, i.e. the angels.

{ َ‫} تَنزِيلٌ مّن ّربّ ٱلْعَالَمِين‬


a revelation, revealed, by the Lord of the Worlds.
Ibn katsir:

ٍ‫ فِى كِتَـبٍ مّكْنُون‬- ٌ‫إِنّهُ َلقُرْءَانٌ كَرِيم‬

- َ‫ تَنزِيلٌ مّن ّربّ الْعَـلَمِين‬- َ‫لّ يَ َمسّهُ إِلّ الْمُطَهّرُون‬

-
َ‫ وَ َتجْ َعلُونَ رِ ْزقَكُمْ أَنّكُمْ تُ َكذّبون‬- َ‫ َأفَبِهَـذَا الْحَدِيثِ أَنتُمْ مّدْهِنُون‬-

That (this) is indeed an honorable recitation. In a Book Maknun. Which none touches
but the pure ones. A revelation from the Lord of all that exists. Is it such a talk that
you are Mudhinun And you make your provision your denial!

The usage of la is not an extra character without meaning, as some of the scholars of
Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation.
This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's
Messenger did not touch any woman's hand at all. So in this way, the meaning is, "No!
I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the
Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an.'' Ibn
Jarir said, "Some of the scholars of the Arabic language said that the meaning of:

ُ‫فَلَ ُأقْسِم‬
(Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the
oath again by saying, `I swear.'''

ِ‫فَلَ ُأقْسِمُ بِمَ َوقِعِ النّجُوم‬

(Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the
stars in the sky,'' and he said that it refers to the rising and setting positions.

This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that
it means their positions. Allah said,

ٌ‫َوإِنّهُ َلقَسَمٌ لّوْ تَ ْعلَمُونَ عَظِيم‬

(And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow
that I -- Allah -- am making; if you knew the greatness of this vow, you will know the
greatness of the subject of the vow,'
ٌ‫إ ِنّهُ َلقُ ْرءَانٌ كَرِيم‬
(That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was
revealed to Muhammad is a Glorious Book,

ٍ‫فِى كِتَـبٍ مّكْنُون‬


(In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn
Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn
Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about:

َ‫لّ يَمَسّهُ إِلّ الْمُطَهّرُون‬


(Which none touches but the pure ones.) he said, "The Book that is in heaven.''
Al-`Awfi reported from Ibn `Abbas about:

َ‫ل يَمَسّهُ إِلّ الْمُطَهّرُون‬

(Which none touches but the pure ones.) that `the pure ones' means: "The angels.'' (the
saved, the purified) save from impurities and sins,

Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-
Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam
and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that
Ma`mar said from Qatadah about:

َ‫لّ يَمَسّهُ إِلّ الْمُطَهّرُون‬


(Which none touches but the pure ones.) that he said, "None can touch it, with Allah,
except the pure ones.

However, in this life, the impure Zoroastrian and the filthy hypocrite touch it.'' And he
said, "In the recitation of Ibn Mas`ud it is: (َ‫الْمُطَهّرُون‬ ّ‫( )مَا يَ َمسّهُ إِل‬It is not
touched, except by the pure ones.) Abu Al-`Aliyah said:

َ‫لّ يَمَسّهُ إِلّ الْمُطَهّرُون‬

(Which none touches but the pure ones.) "It does not refer to you, because you are
sinners!'' Ibn Zayd said, "

The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the
Exalted stated that only the pure ones touch the Qur'an, as He said:
ُ‫– وَمَا تَنَ ّزَلتْ ِبهِ الشّيَـطِين‬
- َ‫– َومَا يَن َبغِى لَهُمْ وَمَا يَسْ َتطِيعُون‬
- َ‫إِنّهُمْ عَنِ السّمْعِ لَمَعْزُولُون‬

(And it is not the Shayatin who have brought it down. Neither would it suit them nor
they can (produce it). Verily, they have been removed far from hearing it.)(26:210-
212)

'' This saying is a good saying, and does not contradict those before it. Allah said,
َ‫تَنزِيلٌ مّن ّربّ الْعَـلَمِين‬

(A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation
from the Lord of all that exists, not as they say that it is magic, sorcery or poetry.

Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's
statement,

َ‫َأفَبِهَـذَا ا ْلحَدِيثِ أَنتُمْ مّدْهِنُون‬


(Is it such a talk that you are Mudhinun) Al`Awfi reported from Ibn `Abbas that
Mudhinun means, "You do not believe in and deny.'' Similar to this was said by
AdDahhak, Abu Hazrah and AsSuddi. Mujahid said,
َ‫مّدْهِنُون‬
(Mudhinun) means "You want to fill yourselves with and rely upon.''

َ‫وَ َتجْ َعلُونَ رِ ْزقَكُمْ أَنّكُمْ تُ َكذّبُون‬


(And you make your provision your denial!) some of them said that provision here has
the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi

Talhah reported from Ibn `Abbas that he recited it as:

َ‫وَ َتجْ َعلُونَ شُكْرَكُمْ أَنّكُمْ تُ َكذّبُون‬


(And your show of your gratitude by denying!)

Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin
Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said
that Ibn `Abbas said, "It has never rained upon a people except that some of them
became disbelievers by saying, `Such and such position of a star sent rain!''' And Ibn
`Abbas recited:

َ‫وَ َتجْ َعلُونَ شُكْرَكُمْ أَنّكُمْ تُ َكذّبُون‬


(And you show of your gratitude by denying.)

This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from
Salih bin
Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin
Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-
Hudaybiyah after a rainy night. On completion of the prayer, he faced the
congregation and said,

«‫» َهلْ َتدْرُونَ مَاذَا قَالَ رَبّ ُكمْ؟‬


(Do you know what your Lord has said (revealed))

Those present replied, `Allah and His Messenger know best.' He said,

«‫ َأصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي‬:َ‫قَال‬


- ِ‫ضلِ ال‬
ْ ‫ مُطِرْنَا ِب َف‬:َ‫ َفأَمّا مَنْ قَال‬،ٌ‫َوكَافِر‬
- ٌ‫ كَافِر‬،‫ فَذِلكَ مُؤْمِنٌ بِي‬،ِ‫وَ َرحْمَ ِته‬
- ‫ ُمطِرْنَا بِ َن ْوءِ َكذَا‬:َ‫ َوأَمّا َمنْ قَال‬،ِ‫بِالْكَوْ َكب‬
- ‫ فَذِلكَ كَافِرٌ بِي وَمُؤْ ِمنٌ بِالْكَوْكَب‬،‫»وَكَذَا‬
(Allah has said, "During this morning some of my servants remained as true believers
in Me and some became disbelievers. Whoever said that the rain was due to the
blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and
whoever said that it rained because of a particular star, had no belief in Me, but
believes in that star.'')''

This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a
chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used
to say, `How evil is that all that some people have earned for themselves from the
Book of Allah, is denying it!''' Al-Hasan's statement means that such people gained no
benefit from the Book of Allah because they denied it, as Allah said:

َ‫– َأفَبِهَـذَا ا ْلحَدِيثِ أَنتُمْ مّدْهِنُون‬


- َ‫وَ َتجْ َعلُونَ رِ ْزقَكُمْ أَنّكُمْ تُ َكذّبُون‬
(Is it such a talk that you Mudhinun And you make your provision that you deny!)
questions and answers

- Ritual bath, Sciences of the Qur’an

- question:

- As-Salamu `alaykum! My question relates to whether a woman or a girl can read the
Qur'an during her period by handling the Qur'an with her hands but a cloth in between.

- Answer

- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

- In the Name of Allah, Most Gracious, Most Merciful.

- All praise and thanks are due to Allah, and peace and blessings be upon His
Messenger.

- Sister in Islam, we do really appreciate your question, which shows how far you are
interested in getting yourself well-aquatinted with Islam and its teachings. May Allah
bless your efforts in the pursuit of knowledge!

- As for your question, we would like to cite for you the fatwa issued by the Saudi
House of Fatwa headed by the late Sheikh `Abdul-`Azeez Ibn Baz, may Allah bless his
soul:

- "There is nothing wrong with menstruating woman or a woman in post-natal bleeding


to recite the Qur'an, because there is no clear-cut authentic hadith that forbids them
from doing so. However, it is reported in an authentic hadith that one who is junub
(one in a state of impurity following sexual intercourse or wet dream), must not read
the Qur'an while he or she is impure, according to the hadith reported by `Ali (may
Allah be pleased with him).

- The hadith reported as regards the menstruating woman and the one experiencing
post-natal bleeding reads: 'The menstruating woman and the one who is junub are not
to read Qur'an.' This hadith is reported by Ibn `Umar, but it is da`eef (weak), because
the hadith was reported by Isma`eel Ibn `Ayyash from the Hijaziyeen, and he is
famous for narrating da`eef hadiths from them.

- However, such woman (in menstruation or post-natal bleeding) should not touch the
mushaf (a copy of the Qur'an); she can only read from her own memory. As for the
junub, he or she is not to recite the Qur'an, whether from memory or from the mushaf,
until he or she has performed ghusl (purificatory bath). The difference between them is
that the time span for the one who is junub to have himself or herself purified is very
short; he or she can do ghusl right away after lovemaking or wet dream. The junub
does not stay in this condition for long, and it is up to him/her when he/she wants to
make ghusl; if he/she does not find water, he/she can do tayammum (dry ablution) and
then he or she can pray and read the Qur'an. But the woman in menses or in post-natal
bleeding has no control over her situation – the matter is up to Allah the Almighty.

- Therefore, it is permissible for them to recite the Qur'an so that they do not forget it
and they do not miss learning the teachings of Shari`ah from the Book of Allah. If that
is the case, then it should certainly be permissible for them to read books containing
du`a' (supplication) that are mixed with verses and hadiths, etc. This is the view
believed to the most correct."

- You can also read:

- Can Menstruating Women Touch Books Containing Qur’anic Verses?

- Question

- Respected scholars of Islam, As-Salamu `alaykum. I would like to ask, if a woman has
her period, is she allowed to touch a book that contains the verses of the Qur’an and
its meanings? She is an Islamic student and uses the book for her studies.

- Answer

- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

- In the Name of Allah, Most Gracious, Most Merciful.

- All praise and thanks are due to Allah, and peace and blessings be upon His
Messenger.

- Dear sister in Islam, thanks a lot for your interest about Islam and its teachings. We do
really appreciate your question, which shows how interested you are to adhere to the
dictates of Shari`ah. May Allah save us all from the traps of Satan and enlighten our
hearts with the light of Islam!

- As for your question, it should be clear that it is permissible for menstruating women –
according to some scholars - to recite the Qur'an so that they do not forget it and they
do not miss learning the teachings of Shari`ah from the Book of Allah. If that is the
case, then it should certainly be permissible for them to read books containing du`a'
that are mixed with verses and Hadiths, etc. This is the view believed to the most
correct.

- Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of
Toronto, Ontario, Canada, states:

- “There is almost consensus among scholars that a woman in her period is allowed to
touch, or carry, or use books on Islam, or works of tafsir (Qur’an exegesis) that may
contain verses of the Qur’an. The only difference of opinion among authentic scholars
is about touching or carrying or reading from the entire Qur’an itself. Although most
scholars consider it haram (unlawful) for a woman to touch or carry the full Qur’an,
many scholars have determined it permissible for those who are teachers or students.

- To repeat: there is absolutely nothing wrong with a woman who is studying Islam to
carry, or read, or touch books or works of tafsir, which contain verses of the Qur’an
during menstruation.” (Source: www.islam.ca)

- For further information, we advise you to read Reading the Qur'an is Permissible for
Women During Menses or Post-natal Bleeding .

- If you are still in need of more information, don't hesitate to contact us. Do keep in
touch. May Allah guide us all to the straight path!

- Question

- Dear scholars, As-Salamu `alaykum. If I have my period, is it possible to read the


Qur’an without touching the mushaf (book)? Jazakum Allah khayran.

- Answer

- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

- In the Name of Allah, Most Gracious, Most Merciful.

- All praise and thanks are due to Allah, and peace and blessings be upon His
Messenger.

- Dear sister in Islam, we would like to thank you for the great confidence you place in
us, and we implore Allah Almighty to help us serve His cause and render our work for
His Sake.
- In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic
scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

- “Scholars and jurists of Islam have been divided in their opinion about the issue
whether women who are menstruating are allowed to read the Qur’an or not.

- The generally accepted view among them is that women are not allowed to read the
Qur’an while menstruating. Among other things, they have based this ruling on a
report attributed to the Prophet (peace and blessings be upon him) which states,
“Neither those who are sexually defiled nor those who are menstruating shall read the
Qur’an.”

- A group of scholars belonging to Maliki, Shafi`i and Hanbali schools, and others,
however, have rejected the above position. As has been pointed out by Imam Ibn
Taymiyah, there is nothing wrong for women to read the Qur’an either from their
memory or from the mushaf itself, should they find it necessary to do so.

- Even some of those scholars who are generally in favor of disallowing menstruating
women from reading the Qur’an from the mushaf have considered it permissible for
them to do so if they are teachers or students or they are afraid of forgetting what they
have memorized.

- Having cited the various views let me conclude by saying:

- Should there be dire necessity for you to do so, you are definitely allowed to read the
Qur’an, either from your heart or mind, or by holding the Qur’an itself. If there is no
such necessity, then you can definitely listen to the Qur’an, for there is absolutely no
evidence whatsoever in the sources to indicate that listening to the Qur’an in the state
of menstruation is forbidden.

- Therefore, you may listen to a recorded Qur’an without any inhibition; you may also
read the du`a’s (supplications) from the Qur’an at all times without incurring any sin
whatsoever.

- May Allah inspire us to see truth as truth and follow it and inspire us to follow it.
Ameen.”

Tambahan dalam bahasa Indonesia:

Hukum Seputar Darah Wanita : HAID

Penulis: Ummu Hamzah


Muroja’ah: Ustadz Abu ‘Ukkasyah Aris Munandar

Pada tulisan yang telah lalu telah dibahas mengenai hal-hal yang diharomkan bagi wanita
haid. Pada tulisan bagian kedua ini, akan dipaparkan tiga permasalahan penting terkait wanita
haid, yaitu mengenai boleh tidaknya wanita haid masuk ke dalam masjid serta menyentuh dan
membaca Al Qur’an.
Bolehkah seorang wanita yang sedang haid masuk dan duduk di dalam masjid ?

Sebagian ulama melarang seorang wanita masuk dan duduk di dalam masjid dengan dalil:

ٍ‫جنُب‬
ُ َ ‫جدُ ِلحَائِضٍُ وَل‬
ِ ْ‫لَأُحِلّ ا ْلمَس‬

“Aku tidak menghalalkan masjid untuk wanita yang haidh dan orang yang junub.”
(Diriwayatkan oleh Abu Daud no.232, al Baihaqi II/442-443, dan lain-lain)

Akan tetapi hadits di atas merupakan hadits dho’if (lemah) meski memiliki beberapa
syawahid (penguat) namun sanad-sanadnya lemah sehingga tidak bisa menguatkannya dan
tidak dapat dijadikan hujjah. Syaikh Albani -rahimahullaah- telah menjelaskan hal tersebut
dalam ‘Dho’if Sunan Abi Daud’ no. 32 serta membantah ulama yang menshahihkan hadits
tersebut seperti Ibnu Khuzaimah, Ibnu al Qohthon, dan Asy Syaukani. Beliau juga
menyebutkan ke-dho’if-an hadits ini dalam Irwa’ul Gholil’ I/201-212 no. 193.

Berikut ini sebagian dalil yang digunakan oleh ulama yang membolehkan seorang wanita haid
duduk di masjid (Jami’ Ahkamin Nisa’ I/191-192):

1. Adanya seorang wanita hitam yang tinggal di dalam masjid pada zaman Nabi
shallallahu’alaihi wa sallam. Namun tidak ada dalil yang menyatakan bahwa Nabi
shallallahu’alaihi wa sallam memerintahkannya untuk meninggalkan masjid ketika ia
mengalami haidh.
2. Sabda Nabi shallallahu’alaihi wa sallam kepada ‘Aisyah radhiyallahu’anha,
“Lakukanlah apa yang bisa dilakukan oleh orang yang berhaji selain thowaf di
Baitullah.” Larangan thowaf ini dikarenakan thowaf di Baitullah termasuk sholat,
maka wanita itu hanya dilarang untuk thowaf dan tidak dilarang masuk ke dalam
masjid. Apabila orang yang berhaji diperbolehkan masuk masjid, maka hal tersebut
juga diperbolehkan bagi seorang wanita yang haidh.

Kesimpulan:

Wanita yang sedang haid diperbolehkan masuk dan duduk di dalam masjid karena tidak ada
dalil yang jelas dan shohih yang melarang hal tersebut. Namun, hendaknya wanita tersebut
menjaga diri dengan baik sehingga darahnya tidak mengotori masjid.

Bolehkah seorang wanita yang sedang haid membaca Al Qur’an (dengan hafalannya) ?

Sebagian ulama berpendapat bahwa wanita yang haid dilarang untuk membaca Al Qur’an
(dengan hafalannya) dengan dalil:

ِ‫ش ْيئًا مِنَ الْقُرْان‬


َ ُ‫جنُب‬
ُ ْ‫ل تَق َرأِ الْحَا ءضُ َ َولَ ال‬
َ

“Orang junub dan wanita haid tidak boleh membaca sedikitpun dari Al Qur’an.”
(Diriwayatkan oleh Imam Tirmidzi I/236; Al Baihaqi I/89 dari Isma’il bin ‘Ayyasi dari Musa
bin ‘Uqbah dari Nafi’ dari Ibnu ‘Umar)
Al Baihaqi berkata, “Pada hadits ini perlu diperiksa lagi. Muhammad bin Ismail al Bukhari
menurut keterangan yang sampai kepadaku berkata, ‘Sesungguhnya yang meriwayatkan
hadits ini adalah Isma’il bin Ayyasi dari Musa bin ‘Uqbah dan aku tidak tahu hadits lain yang
diriwayatkan, sedangkan Isma’il adalah munkar haditsnya (apabila) gurunya berasal dari
Hijaz dan ‘Iraq’.”

Al ‘Uqaili berkata, “Abdullah bin Ahmad berkata, ‘Ayahku (Imam Ahmad) berkata, ‘Ini
hadits bathil. Aku mengingkari hadits ini karena adanya Ismail bin ‘Ayyasi’ yaitu
kesalahannya disebabkan oleh Isma’il bin ‘Ayyasi’.”

Syaikh Al Albani berkata, “Hadits ini diriwayatkan dari penduduk Hijaz maka hadits ini
dhoif.” (Diringkas dari Larangan-larangan Seputar Wanita Haid dari Irwa’ul Gholil I/206-
210)

Kesimpulan dari komentar para imam ahli hadits mengenai hadits di atas adalah sanad hadits
tersebut lemah sehingga tidak dapat digunakan sebagai dalil untuk melarang wanita haid
membaca Al Qur’an.

Hadits dari ‘Aisyah radhiyallahu’anha beliau berkata, “Aku datang ke Mekkah sedangkan
aku sedang haidh. Aku tidak melakukan thowaf di Baitullah dan (sa’i) antara Shofa dan
Marwah. Saya laporkan keadaanku itu kepada Rasulullah shallallahu’alaihi wa sallam,
maka beliau bersabda, ‘Lakukanlah apa yang biasa dilakukan oleh haji selain thowaf di
Baitullah hingga engkau suci’.” (Hadits riwayat Imam Bukhori no. 1650)

Seorang yang melakukan haji diperbolehkan untuk berdzikir dan membaca Al Qur’an. Maka,
kedua hal tersebut juga diperbolehkan bagi seorang wanita yang haid karena yang terlarang
dilakukan oleh wanita tersebut -berdasar hadits di atas- hanyalah thowaf di Baitullah. (Jami’
Ahkamin Nisa’ I/183)

Kesimpulan:

Wanita yang sedang haid diperbolehkan untuk berdzikir dan membaca Al Qur’an karena tidak
ada dalil yang jelas dan shohih dari Rasulullah shallallahu’alaihi wa sallam yang melarang
hal tersebut. Wallahu Ta’ala a’lam.

Bolehkah seorang wanita yang sedang haid menyentuh mushhaf Al Qur’an ?

Telah terjadi perselisihan pendapat di kalangan ulama. Ulama yang melarang hal tersebut
berdalil dengan ayat:

َ‫طهّرُون‬
َ ُ‫ل َيمَسّةُ ِإلّ ا ْلم‬
ّ

Artinya:

“Tidak menyentuhnya kecuali hamba-hamba yang disucikan.” (QS. Al Waqi’ah: 79)

ّ ُ‫ َيم‬maksudnya adalah menyentuh mushhaf al Qur’an. َ‫طهّرُون‬


‫س‬ َ ُ‫ الم‬maksudnya adalah orang-
orang yang bersuci. Oleh karena itu tidak boleh menyentuh mushaf al Qur’an kecuali bagi
orang-orang yang telah bersuci dari hadats besar atau kecil.
Mereka juga berdalil dengan hadits Abu Bakar bin Muhammad bin ‘Amr bin Hazm dari
bapaknya dari kakeknya bahwasanya Nabi shallallahu’alaihi wa sallam menulis surat kepada
penduduk Yaman dan di dalamnya terdapat perkataan:

ٌ‫ل َيمَسّ ا ْلقُرْاَنَ ِإلّ طَا هِر‬


ّ

“Tidak boleh menyentuh Al Qur’an kecuali orang yang suci.” (Hadits Al Atsram dari
Daruqutni)

Sanad hadits ini dho’if namun memiliki sanad-sanad lain yang menguatkannya sehingga
menjadi shahih li ghairihi (Irwa’ul Ghalil I/158-161, no. 122)

Ulama yang membolehkan wanita haid menyentuh mushhaf Al Qur’an memberikan


penjelasan sebagai berikut:

َ‫ل مّن رّبّ ا ْلعَا َلمِين‬


ٌ ‫ن َتتِري‬
َ ‫طهّرُو‬
َ ُ‫ل َيمَسّهُ ِإلّ ا ْلم‬
ّ ‫ن‬
ٍ ‫ب ّم ْكنُو‬
ٍ ‫ن كَ ِريْ ٌم فِي ِكتَا‬
ٌ ‫ِإنّهُ لَ ُقرْءَا‬

Artinya:
“Sesungguhnya Al qur’an ini adalah bacaan yang sangat mulia pada kitab yang terpelihara.
Tidak menyentuhya kecuali (hamba-hamba) yang disucikan. Diturunkan oleh Robbul
‘Alamin.” (QS. Al Waqi’ah: 77-80)

Kata ganti ‫( ه‬-nya pada “Tidak menyentuhnya”) kembali kepada ‫( كتاب مكنون‬Kitab yang
terpelihara). Ibnu ‘Abbas, Jabir bin Zaid, dan Abu Nuhaik berkata, “(yaitu) kitab yang ada di
langit”.

Adh Dhahhak berkata, “Mereka (orang-orang kafir) menyangka bahwa setan-setanlah yang
menurunkan Al Qur’an kepada Muhammad shallallaahu’alaihi wa sallam, maka Allah
memberitakan kepada mereka bahwa setan-setan tidak kuasa dan tidak mampu
melakukannya.” (Tafsir Ath Thobari XI/659).

Mengenai َ‫طهّرُون‬
َ ُ‫ الم‬menurut pendapat beberapa ulama, di antaranya:

1. Ibnu ‘Abbas berkata, “Adalah para malaikat. Demikian pula pendapat Anas,
Mujahid, ‘Ikrimah, Sa’id bin Jubair, Adh Dhahhak, Abu Sya’tsa’ , Jabir bin Zaid, Abu
Nuhaik, As Suddi, ‘Abdurrohman bin Zaid bin Aslam, dan selain mereka.” [Tafsir
Ibnu Katsir (Terj.)]
2. Ibnu Zaid berkata, “yaitu para malaikat dan para Nabi. Para utusan (malaikat) yang
menurunkan dari sisi Allah disucikan; para nabi disucikan; dan para rasul yang
membawanya juga disucikan.” (Tafsir Ath Thobari XI/659)

Imam Asy Syaukani berkata dalam Nailul Author, Kitab Thoharoh, Bab Wajibnya Berwudhu
Ketika Hendak Melaksanakan Sholat, Thowaf, dan Menyentuh Mushhaf: “Hamba-hamba
yang disucikan adalah hamba yang tidak najis, sedangkan seorang mu’min selamanya bukan
orang yang najis berdasarkan hadits:

ُ‫ل َينْجُس‬
َ ُ‫ا ْلمُ ْؤمِن‬

“Orang mu’min itu tidaklah najis.” (Muttafaqun ‘alaih)


Maka tidak sah membawakan arti (hamba) yang disucikan bagi orang yang tidak junub, haid,
orang yang berhadats, atau membawa barang najis. Akan tetapi, wajib untuk membawanya
kepada arti: Orang yang tidak musyrik sebagaimana dalam firman Allah Ta’ala yang artinya,
“Sesungguhnya orang-orang musyrik itu najis.” (QS. At Taubah: 28)

Di samping itu lafadz yang digunakan dalam ayat tersebut adalah dalam bentuk isim maf’ul-
nya (orang-orang yang disucikan), bukan dalam bentuk isim fa’il (orang-orang yang bersuci).
Tentu hal tersebut mengandung makna yang sangat berbeda.

Mengenai hadits “Tidak boleh menyentuh Al Qur’an kecuali orang yang suci”, Syaikh
Nashiruddin Al Albani rahimahullah berkata, “Yang paling dekat -Wallahu a’lam- maksud
“orang yang suci” dalam hadits ini adalah orang mu’min baik dalam keadaan berhadats
besar, kecil, wanita haid, atau yang di atas badannya terdapat benda najis karena sabda beliau
shallallahu’alaihi wa sallam: “Orang mu’min tidakah najis” dan hadits di atas disepakati
keshahihannya. Yang dimaksudkan dalam hadits ini (yaitu hadits Tidak boleh menyentuh Al
Qur’an kecuali orang yang suci) bahwasanya beliau melarang memberikan kuasa kepada
orang musyrik untuk menyentuhnya, sebagaimana dalam hadits:

‫ن يُسَا فَ َر بِا ْلقُرْانِ إِلَى أَ ْرضِ اْل َعدُو‬


ْ َ‫َنهَى أ‬

“Beliau melarang perjalanan dengan membawa Al Qur’an menuju tanah musuh.” (Hadits
riwayat Bukhori). (Dinukil dari Larangan-larangan Seputar Wanita Haid dari Tamamul
Minnah, hal. 107).

Meski demikian, bagi seseorang yang berhadats kecil sedang ia ingin memegang mushaf
untuk membacanya maka lebih baik dia berwudhu terlebih dahulu. Mush’ab bin Sa’ad bin Abi
Waqash berkata, “Aku sedang memegang mushhaf di hadapan Sa’ad bin Abi Waqash
kemudian aku menggaruk-garuk. Maka Sa’ad berkata, ‘Apakah engkau telah menyentuh
kemaluanmu?’ Aku jawab, ‘Ya.’ Dia berkata, ‘Berdiri dan berwudhulah!’ Maka aku pun
berdiri dan berwudhu kemudian aku kembali.” (Diriwayatkan oleh Imam Malik dalam Al
Muwaththa’ dengan sanad yang shahih)

Ishaq bin Marwazi berkata, “Aku berkata (kepada Imam Ahmad bin Hanbal), ‘Apakah
seseorang boleh membaca tanpa berwudhu terlebih dahulu?’ Beliau menjawab, ‘Ya, akan
tetapi hendaknya dia tidak membaca pada mushhaf sebelum berwudhu”.

Ishaq bin Rahawaih berkata, “Benar yang beliau katakan, karena terdapat hadits yang dari
Nabi shallallahu’alaihi wa sallam. Beliau bersabda, ‘Tidak boleh menyentuh Al Qur’an
kecuali orang yang suci’ dan demikian pula yang diperbuat oleh para shahabat Nabi
shallallahu’alaihi wa sallam.” (Dari Larangan-larangan Seputar Wanita Haid, dari Irwaul
Gholil I/161 dari Masa’il Imam Ahmad hal. 5)

Abu Muhammad bin Hazm dalam Al Muhalla I/77 berkata, “Menyentuh mushhaf dan
berdzikir kepada Allah merupakan ibadah yang diperbolehkan untuk dilakukan dan pelakunya
diberi pahala. Maka barangsiapa yang melarang dari hal tersebut, maka ia harus
mendatangkan dalil.” (Jami’ Ahkamin Nisa’ I/188).

Kesimpulan:

Wanita yang sedang haid diperbolehkan menyentuh mushhaf Al Qur’an karena tidak ada dalil
yang jelas dan shohih yang melarang hal tersebut. Wallaahu Ta’ala A’lam.
Rujukan:

1. Larangan-larangan Seputar Wanita Haid, artikel Majalah As Sunnah 01/ IV/ 1420-
1999, Abu Sholihah Muslim al Atsari.
2. Jami’ Ahkamin Nisa’, Syaikh Musthofa al ‘Adawi.
3. Tafsir Al Qur’an Al ‘Adziim (Terj. Tafsir Ibnu Katsir Jilid 8), Ibnu Katsir.

***

http://muslimah.or.id/fiqh-muslimah/hukum-seputar-darah-wanita-haid.html

Karena itu, ingatlah kamu kepada-Ku niscaya Akuingat (pula) kepadamu


(dengan memberikan rahmat dan pengampunan). Dan
bersyukurlahkepada-Ku, serta jangan ingkar (pada nikmat-Ku)” (QS. Al Baqarah:
152)

ُ‫س ْمعَ وَالَْبصَرَ وَالْ ُفؤَادَ ُكلّ أُولـِئكَ كَانَ عَنْه‬


ّ ‫وَلَ تَ ْقفُ مَا لَْيسَ َلكَ بِهِ عِ ْلمٌ ِإنّ ال‬
ً‫سؤُول‬ ْ َ‫م‬
[17:36] And follow not that of which you have not the knowledge; surely the hearing and the
sight and the heart, all of these, shall be questioned about that.

German: Und verfolge nicht das, wovon du keine Kenntnis hast. Wahrlich, das Ohr und das
Auge und das Herz - sie alle sollen zur Rechenschaft gezogen werden.