Masjid <\/em>adalah,<\/p>\n\n\n\n\u0648\u064e\u064a\u064f\u0633\u064e\u0646\u064f\u0651 \u0631\u064e\u0643\u0652\u0639\u064e\u062a\u064e\u0627 \u062a\u064e\u062d\u0650\u064a\u064e\u0651\u0629\u064d \u0644\u0650\u062f\u064e\u0627\u062e\u0650\u0644\u0650 \u0645\u064e\u0633\u0652\u062c\u0650\u062f\u064d \u0648\u064e\u0625\u0650\u0646\u0652 \u062a\u064e\u0643\u064e\u0631\u064e\u0651\u0631\u064e \u062f\u064f\u062e\u064f\u0648\u0652\u0644\u064f\u0647\u064f \u0623\u064e\u0648 \u0644\u064e\u0645\u0652 \u064a\u064e\u0631\u0650\u062f\u0652 \u0627\u0644\u062c\u064f\u0644\u064f\u0648\u0652\u0633\u064e<\/strong><\/p>\n\n\n\n\u201d<\/em>Dua rakaat bagi orang yang masuk masjid, meski dia bolak-balik masuk dan meski dia tidak hendak duduk di masjid.\u201d (Zainuddin al-Malibari, Fathul Muin<\/em>, [Tanpa Kota: Dar Ibn Hazm], halaman 164).<\/p>\n\n\n\nApa Hukum Melaksanakan shalat tahiyatul<\/strong> Masjid<\/em><\/strong>?<\/strong><\/h3>\n\n\n\nIbnu Daqiq \u2018Id menjelaskan, ada beberapa perbedaan mengenai status shalat tahiyatul Masjid<\/em>. Pertama,<\/p>\n\n\n\n\u062c\u064f\u0645\u0652\u0647\u064f\u0648\u0631\u064f \u0627\u0644\u0652\u0639\u064f\u0644\u064e\u0645\u064e\u0627\u0621\u0650 \u0639\u064e\u0644\u064e\u0649 \u0639\u064e\u062f\u064e\u0645\u0650 \u0627\u0644\u0652\u0648\u064f\u062c\u064f\u0648\u0628\u0650 \u0644\u064e\u0647\u064f\u0645\u064e\u0627<\/strong><\/p>\n\n\n\n\u201dMayoritas ulama sepakat bahwa status shalat tahiyatul Masjid<\/em> tidak wajib.\u201d<\/p>\n\n\n\nNamun, ulama minoritas malah menegaskan,<\/p>\n\n\n\n
\u0648\u064e\u0646\u064f\u0642\u0650\u0644\u064e \u0639\u064e\u0646\u0652 \u0628\u064e\u0639\u0652\u0636\u0650 \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u0650 \u0623\u064e\u0646\u064e\u0651\u0647\u064f\u0645\u064e\u0627 \u0648\u064e\u0627\u062c\u0650\u0628\u064e\u062a\u064e\u0627\u0646\u0650<\/strong><\/p>\n\n\n\n\u201cStatus shalat tahiyatul Masjid<\/em> wajib.\u201d<\/p>\n\n\n\nBagaimana memahami dua perbedaan di atas? Bagaimana mereka bisa merumuskan dua konsep hukum di atas?<\/p>\n\n\n\n
Tentunya perbedaan di kalangan ulama disebabkan oleh banyak faktor. Dalam hal ini, kita bisa melihat bahwa salah satu faktornya adalah perbedaan dalam menyikapi dalil. Hal ini bisa dibuktikan dengan keterangan di bawah ini,<\/p>\n\n\n\n
\u062a\u064e\u0645\u064e\u0633\u064f\u0651\u0643\u064b\u0627 \u0628\u0650\u0627\u0644\u0646\u064e\u0651\u0647\u0652\u064a\u0650 \u0639\u064e\u0646\u0652 \u0627\u0644\u0652\u062c\u064f\u0644\u064f\u0648\u0633\u0650 \u0642\u064e\u0628\u0652\u0644\u064e \u0627\u0644\u0631\u064f\u0651\u0643\u064f\u0648\u0639\u0650\u00a0<\/strong><\/p>\n\n\n\nUntuk pendapat yang mengatakan bahwa status shalat tahiyatul Masjid <\/em>itu wajib, maka mereka memahami dalil yang ada secara tekstual. Di dalam hadis yang ditawarkan di muka jelas di situ ada larangan. Ditunjukan dengan lafad,<\/p>\n\n\n\n\u0641\u064e\u0644\u064e\u0627 \u064a\u064e\u062c\u0652\u0644\u0650\u0633\u0652 \u062d\u064e\u062a\u064e\u0651\u0649 \u064a\u064f\u0635\u064e\u0644\u0650\u0651\u064a\u064e \u0631\u064e\u0643\u0652\u0639\u064e\u062a\u064e\u064a\u0652\u0646\u0650<\/strong><\/p>\n\n\n\n\u201c….. janganlah duduk sebelum melaksanakan salat dua rakaat.\u201d (HR. Bukhari Muslim). <\/p>\n\n\n\n
Di dalam kajian Ushul Fikih sendiri, ketika ada larangan, maka secara tekstual diarahkan ke haram.<\/p>\n\n\n\n
\u0648\u064e\u0644\u064e\u0627 \u0634\u064e\u0643\u064e\u0651 \u0623\u064e\u0646\u064e\u0651 \u0638\u064e\u0627\u0647\u0650\u0631\u064e \u0627\u0644\u0646\u064e\u0651\u0647\u0652\u064a\u0650: \u0627\u0644\u062a\u064e\u0651\u062d\u0652\u0631\u0650\u064a\u0645\u064f<\/strong><\/p>\n\n\n\n\u201dJamak diketahui bahwa secara tekstual, maka larangan itu langsung diarahkan ke haram.\u201d<\/p>\n\n\n\n
Penjelasan di atas adalah pendapat yang mengatakan bahwa status shalat tahiyatul Masjid <\/em>itu wajib. Jadi, melalui penjelasan yang ada, seseorang haram hukumnya duduk di masjid sebelum dia melaksanakan salat. Di situ diambil kesimpulan bahwa shalat tahiyatul Masjid <\/em>itu wajib.<\/p>\n\n\n\nSelanjutnya, kita akan membahas bagaimana argumen ulama yang mengatakan bahwa status status shalat tahiyatul Masjid <\/em>itu sunah. <\/p>\n\n\n\nIbnu Daqiq \u2018Id meneruskan,<\/p>\n\n\n\n
\u0648\u064e\u0645\u064e\u0646\u0652 \u0623\u064e\u0632\u064e\u0627\u0644\u064e\u0647\u064f\u0645\u064e\u0627 \u0639\u064e\u0646\u0652 \u0627\u0644\u0638\u064e\u0651\u0627\u0647\u0650\u0631\u0650 \u0641\u064e\u0647\u064f\u0648\u064e \u0645\u064f\u062d\u0652\u062a\u064e\u0627\u062c\u064c \u0625\u0644\u064e\u0649 \u0627\u0644\u062f\u064e\u0651\u0644\u0650\u064a\u0644\u0650 \u0648\u064e\u0644\u064e\u0639\u064e\u0644\u064e\u0651\u0647\u064f\u0645\u0652 \u064a\u064e\u0641\u0652\u0639\u064e\u0644\u064f\u0648\u0646\u064e \u0641\u0650\u064a \u0647\u064e\u0630\u064e\u0627 \u0645\u064e\u0627 \u0641\u064e\u0639\u064e\u0644\u064f\u0648\u0627 \u0641\u0650\u064a \u0645\u064e\u0633\u0652\u0623\u064e\u0644\u064e\u0629\u0650 \u0627\u0644\u0652\u0648\u0650\u062a\u0652\u0631\u0650<\/strong><\/p>\n\n\n\n\u201cUlama yang memandang dalil di atas tidak secara tekstualis saja, maka mereka menggunakan dalil lain untuk mendukung argumen mereka. mereka menawarkan pembahasan yang senada di permasalahan salat Witir.\u201d<\/p>\n\n\n\n
Di dalam masalah salat Witir, para ulama yang menegaskan bahwa statusnya sunah berlandaskan dalil lain,<\/p>\n\n\n\n
\u062e\u064e\u0645\u0652\u0633\u064f \u0635\u064e\u0644\u064e\u0648\u064e\u0627\u062a\u064d \u0643\u064e\u062a\u064e\u0628\u064e\u0647\u064f\u0646\u064e\u0651 \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0639\u0650\u0628\u064e\u0627\u062f\u0650 \u0648\u064e\u0642\u064e\u0648\u0652\u0644\u064f \u0627\u0644\u0633\u064e\u0651\u0627\u0626\u0650\u0644\u0650 \u0647\u064e\u0644\u0652 \u0639\u064e\u0644\u064e\u064a\u064e\u0651 \u063a\u064e\u064a\u0652\u0631\u064f\u0647\u064f\u0646\u064e\u0651\u061f \u0642\u064e\u0627\u0644\u064e: \u0644\u064e\u0627 \u0625\u0644\u064e\u0651\u0627 \u0623\u064e\u0646\u0652 \u062a\u064e\u0637\u064e\u0651\u0648\u064e\u0651\u0639\u064e<\/strong><\/p>\n\n\n\n\u201dAda lima salat yang diwajibkan oleh Allah Swt kepada hambanya. Lalu ada satu orang bertanya, \u2018Apakah ada hal lain yang diwajibkan kepada saya?\u2019 Nabi menjawab, \u2018Tidak ada, kecuali kamu berkenan mengerjakan hal lain secara sukarela.\u2019\u201d (HR. Abu Dawud No. 1420).<\/p>\n\n\n\n
Dari sini kemudian para ulama yang mendukung bahwa status shalat tahiyatul Masjid <\/em>itu tidak wajib, mengarahkan kata perintah pada hadis di muka ke arah anjuran, bukan wajib. Kesimpulan ini bisa dilihat melalui penjelasan berikut,<\/p>\n\n\n\n\u0641\u064e\u062d\u064e\u0645\u064e\u0644\u064f\u0648\u0627 \u0644\u0650\u0630\u064e\u0644\u0650\u0643\u064e \u0635\u0650\u064a\u063a\u064e\u0629\u064e \u0627\u0644\u0652\u0623\u064e\u0645\u0652\u0631\u0650 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0646\u064e\u0651\u062f\u0652\u0628\u0650\u060c \u0644\u0650\u062f\u064e\u0644\u064e\u0627\u0644\u064e\u0629\u0650 \u0647\u064e\u0630\u064e\u0627 \u0627\u0644\u0652\u062d\u064e\u062f\u0650\u064a\u062b\u0650 \u0639\u064e\u0644\u064e\u0649 \u0639\u064e\u062f\u064e\u0645\u0650 \u0648\u064f\u062c\u064f\u0648\u0628\u0650 \u063a\u064e\u064a\u0652\u0631\u0650 \u0627\u0644\u0652\u062e\u064e\u0645\u0652\u0633\u0650<\/strong><\/p>\n\n\n\n\u201cLalu mereka mengarahkan kata perintah yang terdapat di dalam hadis ke makna anjuran. Menimbang hadis seputar tidak ada kewajiban kecuali hanya salat maktubah.\u201d (Ibnu Daqiq \u2018Id, Ihkam al-Ahkam<\/em>, [Tanpa Kota: Muhammadiyah], Juz 1, halaman 288).<\/p>\n\n\n\nKapan Tidak Lagi Dianjurkan shalat tahiyatul<\/strong> Masjid<\/em><\/strong>?<\/strong><\/h3>\n\n\n\nZainuddin al-Malibari menuturkan,<\/p>\n\n\n\n
\u0648\u064e\u062a\u064e\u0641\u064f\u0648\u0652\u062a\u064f \u0627\u0644\u062a\u064e\u062d\u0650\u064a\u064e\u0651\u0629\u064f \u0628\u0650\u0627\u0644\u062c\u064f\u0644\u064f\u0648\u0652\u0633\u0650 \u0627\u0644\u0637\u064e\u0648\u0650\u064a\u0652\u0644\u0650\u060c \u0648\u064e\u0643\u064e\u0630\u064e\u0627 \u0627\u0644\u0642\u064e\u0635\u0650\u064a\u0652\u0631\u064f \u0625\u0650\u0646\u0652 \u0644\u064e\u0645\u0652 \u064a\u064e\u0633\u0652\u0647\u064f \u0623\u064e\u0648\u0652 \u064a\u064e\u062c\u0652\u0647\u064e\u0644\u0652<\/strong><\/p>\n\n\n\n\u201cshalat tahiyatul Masjid <\/em>tidak lagi dianjurkan sebab seseorang duduk lama. Juga, ketika duduk sebentar, namun kondisinya tidak lupa atau tahu.\u201d (Zainuddin al-Malibari, Fathul Muin<\/em>, [Tanpa Kota: Dar Ibn Hazm], halaman 164).<\/p>\n\n\n\nJika Memilih Tidak shalat tahiyatul<\/strong> Masjid<\/em><\/strong>, Apa yang Harus Dilakukan?<\/strong><\/h3>\n\n\n\nSyekh Nawawi al-Bantani menjelaskan, ketika seseorang memilih duduk dan tidak melaksanakan shalat tahiyatul Masjid, <\/em>maka dia dianjurkan membaca satu kali dzikir berikut,<\/p>\n\n\n\n\u0633\u064f\u0628\u0652\u062d\u064e\u0627\u0646\u064e \u0627\u0644\u0644\u0647 \u0648\u064e\u0627\u0644\u0652\u062d\u064e\u0645\u0652\u062f \u0644\u0644\u0647 \u0648\u064e\u0644\u064e\u0627 \u0625\u0650\u0644\u064e\u0647 \u0625\u0650\u0644\u064e\u0651\u0627 \u0627\u0644\u0644\u0647 \u0648\u064e\u0627\u0644\u0644\u0647 \u0623\u0643\u0628\u0631 \u0648\u064e\u0644\u064e\u0627 \u062d\u0648\u0644 \u0648\u064e\u0644\u064e\u0627 \u0642\u064f\u0648\u064e\u0651\u0629 \u0625\u0650\u0644\u064e\u0651\u0627 \u0628\u0650\u0627\u0644\u0644\u064e\u0651\u0647 \u0627\u0644\u0652\u0639\u0644\u064a \u0627\u0644\u0652\u0639\u064e\u0638\u0650\u064a\u0645\u00a0<\/strong><\/p>\n\n\n\nKesimpulan<\/strong><\/h2>\n\n\n\nAda beberapa poin pembahasan yang kiranya bisa kita jadikan kesimpulan.<\/p>\n\n\n\n
\n- Pertama<\/strong>, mengenai perintah shalat tahiyatul Masjid<\/em>, ada satu hadis yang melandasi, yakni riwayat Bukhari Muslim sebagaimana tercantum.<\/li>\n\n\n\n
- Kedua<\/strong>, shalat tahiyatul Masjid <\/em>secara hakikat dilaksanakan dalam rangka menghormati pemilik masjid, yakni Allah Swt. Mengenai definisi shalat tahiyatul Masjid, <\/em>ada dua definisi yang penulis tawarkan.<\/li>\n\n\n\n
- Ketiga<\/strong>, ulama masih berselisih mengenai status shalat tahiyatul Masjid. <\/em>Apakah wajib atau sekedar anjuran.\u00a0<\/li>\n\n\n\n
- Keempat<\/strong>, ada beberapa kondisi yang menyebabkan seseorang tidak lagi dianjurkan untuk shalat tahiyatul Masjid. <\/em>Salah satunya, duduk yang lama.<\/li>\n\n\n\n
- Kelima<\/strong>, ada satu dzikir yang bisa mengganti pahala anjuran salat shalat tahiyatul Masjid. <\/em>Zikir tersebut cukup dibaca sekali.<\/li>\n<\/ul>\n\n\n\n
Semoga kesimpulan yang ada bisa memberikan wawasan tambahan kepada para pembaca. Dan juga, manfaat serta keberkahan semoga senantiasa tercurahkan kepada kita semua.<\/p>\n\n\n\n
Penulis<\/strong>: Moch. Vicky Shahrul Hermawan (Mahasantri Mahad Aly An-Nur II Al-Murtadlo Malang<\/em>)<\/p>\n","protected":false},"excerpt":{"rendered":"Pecihitam.org – Sebagai umat muslim, tidak asing lagi bagi kita dengan istilah menjaga adab. Mulai dari perkara dasar, semisal salat, hingga sederhana semisal buang hajat. Semuanya tidak lepas dari aturan Islam. Semuanya ada kaitannya dengan \u201cmenjaga adab.\u201d Salah satu ibadah yang sangat memperhatikan adab adalah salat. Misalnya, shalat Tahiyatul Masjid. Hal ini berawal dari riwayat, […]<\/p>\n","protected":false},"author":1,"featured_media":66891,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[1839,1837],"yoast_head":"\n
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