Penjelasan ini bertujuan menjawab pertanyaan tentang hukum shalat di masjid yang memiliki makam di dalamnya, di balik tembok, atau di pelataran. Intinya adalah memberikan klarifikasi agar umat Islam tidak bingung dengan pandangan yang berbeda terkait hal ini.
Poin Penting
- Tidak ada larangan pemakaman di sekitar atau dalam masjid: Bukti nyatanya adalah Masjid Nabawi di Madinah, di mana makam Rasulullah SAW beserta dua sahabatnya (Abu Bakar As-Shiddiq RA dan Umar RA) berada di dalamnya, dan tidak dipindahkan ketika masjid diperluas.
- Kesahihan shalat tidak tergantung pada keberadaan makam: Shalat tetap sah selama semua syarat dan rukun shalat terpenuhi sesuai aturan syariat Islam.
- Pandangan ulama: Syekh Muhammad Ibarahim Al-Hafnawi (mazhab Hanafi) menjelaskan bahwa shalat di masjid dengan makam para wali saleh adalah sah, karena shalat ditujukan kepada Allah SWT saja, bukan kepada ahli kubur. Jika dikatakan tidak sah, maka shalat di Masjid Nabawi juga akan dianggap tidak sah, yang jelas tidak sesuai dengan ajaran Islam.
- Peran niat: Niat yang tulus dan fokus hanya kepada Allah sangat penting, meskipun di sekitar atau dalam masjid terdapat makam orang saleh
ENGLISH
MASJID WITH TOMBS INSIDE OR ON ITS PREMISES
This explanation aims to answer questions about the ruling on praying in mosques that have tombs inside, behind walls, or on their grounds. The main purpose is to provide clarification so that Muslims are not confused by different views on this matter.
Key Points
- There is no prohibition on burials around or inside mosques: A clear example is the Prophet's Mosque in Medina, where the tomb of the Prophet Muhammad SAW and those of his two companions (Abu Bakar As-Shiddiq RA and Umar RA) are located inside. The tombs were not moved when the mosque was expanded.
- The validity of prayer does not depend on the presence of tombs: Prayer remains valid as long as all the conditions and pillars of prayer are fulfilled in accordance with Islamic law.
- Scholar's view: Sheikh Muhammad Ibrahim Al-Hafnawi (Hanafi school of thought) explains that praying in mosques with tombs of pious saints is valid, because prayer is directed solely to Allah SWT, not to the deceased. If such prayer were deemed invalid, then prayer at the Prophet's Mosque would also be considered invalid, which is clearly not in line with Islamic teachings.
- Role of intention: Sincere intention focused solely on Allah is very important, even if there are tombs of pious people around or inside the mosque
DALIL
الصلاة في المساجد التي بها أضرحة ومقابر لبعض الأولياء الصالحين صلاة صحيحة متى استوفت الشروط واللأركان المقررة شرعا، لأن الصلاة لله تعالى وليست لصاحب الضريح أو القبر، ولا يمكن أبدا القول ببطلان الصلاة أو حرمتها في المساجد التي بها أضرحة، وإلا لوجب القول ببطلان صلاة المسلمين وحرمتها في المسجد النبوي الشريف حيث يضم قبره صلى الله عليه وسلم وقبر صاحبيه أبي بكر وعمر رضي الله عنه
“Sembahyang di masjid yang di dalamnya terdapat makam para wali yang saleh adalah ibadah shalat yang sah sejauh syarat dan rukun yang ditetapkan menurut syara‘ terpenuhi. Karena, sembahyang itu ditujukan kepada Allah, bukan ahli kubur. Sehingga sampai kapan pun tidak mungkin berpendapat batal atau haramnya sembahyang di masjid yang ada makamnya. Kalau ada pendapat yang membatalkan dan mengharamkan sembahyang itu, niscaya batal dan haram pula sembahyang umat Islam di Masjid Nabawi di mana di dalamnya terdapat makam Rasulullah SAW dan dua sahabatnya, Sayyidina Abu Bakar RA dan Sayyidina Umar RA,” (Lihat M Ibarahim Al-Hafnawi, Fatawa Syar‘iyyah Mu‘ashirah, Kairo, Darul Hadits, cetakan ketiga, 2012 M/ 1433 H, halaman 160-161)
"Praying in mosques that contain the tombs of pious saints is a valid prayer act as long as the conditions and pillars stipulated by Islamic law are fulfilled. Because prayer is directed to Allah, not to the deceased. Thus, it is impossible to ever claim that prayer in a mosque with tombs is invalid or forbidden. If there were an opinion that declares such prayer invalid and forbidden, then the prayers of Muslims at the Prophet's Mosque (in Medina) where the tomb of the Prophet Muhammad SAW and those of his two companions, Sayyidina Abu Bakar RA and Sayyidina Umar RA, are located would also necessarily be invalid and forbidden." (See M Ibrahim Al-Hafnawi, Fatawa Syar‘iyyah Mu‘ashirah, Cairo, Darul Hadits, 3rd edition, 2012 CE/1433 AH, pages 160-161)