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Ayat Shalawat

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Artikel iki mbahas ayat 56 Surat Al-Ahzab. Kanggo mangerteni konsep sholawat, waca entri sholawat.

Ayat Sholawat (QS. Al-Ahzab: 56) nuduhake sholawat sing diwaca dening Allah lan para malaikat marang Nabi Muhammad saw, lan uga ngajak wong mukmin kanggo ngucapake sholawat marang Nabi saw. Akeh wong Syiah sing ngucapake sholawat nalika ngrungokake ayat iki. Maca ayat iki dianjurake sawise sholat Maghrib.

Al-‘Allamah Ath-Thabathaba’i ing tafsire Al-Mizan nerangake yen ngucapake sholawat iku ngetutake Allah lan para malaikat. Miturut Makarim Syirazi ing Tafsir Payam-e Qur’an, adhedhasar riwayat-riwayat saka kitab hadis lan tafsir Ahlus Sunnah, sholawat marang kulawarga Nabi saw iku bagéan saka sholawat sing disebutake ing ayat 56 Surat Al-Ahzab.

Teks lan Terjemahan Ayat Sholawat:

﴾ إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا ﴿

"Saktemene, Allah lan para malaikat-Nya ngucapake sholawat marang Nabi. He wong-wong sing percaya, ucapan sholawat lan salam lah marang dheweke kanthi patuh."

(QS. Al-Ahzab: 56)

Kadudukan lan Pentinge Ayat Sholawat

Kaligrafi Ayat Sholawat

Maca ayat sholawat dianjurake minangka ta’qibat (wiridan sawise sholat) sholat Maghrib, sawise dzikir Tasbih Fatimah AZ, miturut kitab Misbah al-Mutahajjid karya Syaikh Thusi.[1] Iki uga dicathet ing Mafatih al-Jinan karya Syaikh Abbas Qumi, sing ngutip saka Misbah al-Mutahajjid.[2] Imam Musa al-Kazhim as dicritakake ujar: "Sapa wae sing maca ayat sholawat sawise sholat Subuh lan Maghrib, sadurunge awake obah utawa ngomong karo wong liya, Allah bakal ngabulake satus karepe: pitung puluh kanggo urip donya lan telung puluh kanggo akhirat".[3]

Maca ayat sholawat sawise sholat kanthi niat raja’ (ngarep-arep pahala) dianggep ora ana larangan.[4] Ing Iran, ayat iki biasane diwaca kanthi banter sawise sholat berjamaah, lan para jamaah banjur ngucapake sholawat kaping telu.

Tafsir

Al-‘Allamah Ath-Thabathaba’i, mufasir Syiah abad kaping 14 H, ing Al-Mizan ngandhakake, adhedhasar sawetara riwayat saka Syiah lan Sunni, cara sholawat iku para mukmin nyuwun marang Allah supaya ngucapake sholawat marang Nabi lan kulawargane.[5] Dheweke uga negesake yen sholawat saka wong mukmin iku ngetutake sholawat saka Allah lan para malaikat marang Nabi saw, lan nuduhake penekanan marang larangan ing ayat sabanjure[6] sing ngutuk wong-wong sing ngganggu Allah lan Rasul-Ne ing donya lan akhirat.[7]

Imam al-Kazhim as dicritakake nerangake yen "sholawat" saka Allah tegese rahmat, saka malaikat tegese pujian, lan saka wong mukmin tegese doa kanggo Nabi saw [8].

Makarim Syirazi, salah sawijining marja' taqlid (pimpinan spiritual), ing bukune "Payam-e Qur'an" (Pesan Al-Qur'an), nerangake yen ngucapake sholawat marang Ali (kulawarga lan sedulur Nabi Muhammad saw) uga minangka bagéan saka sholawat, adhedhasar riwayat-riwayat saka sumber Syiah lan Sunni.

Dheweke uga nyebutake sawetara riwayat sing dicritakake ing kitab-kitab hadis lan tafsir Ahlus Sunnah kanggo ndhukung pandangan iki. Iki nuduhake yen sholawat sing sampurna iku kalebu ngucapake berkah lan salam tidak hanya untuk Nabi Muhammad saw, tetapi juga untuk keluarganya yang suci.[8] kayata sing ana ing Shahih al-Bukhari,[9] Shahih Muslim,[10] Ad-Durr al-Mantsur,[11] lan Tafsir ath-Thabari.[12]

Miturut riwayat saka Imam ash-Shadiq as sing dicritakake dening Ath-Thabrasi ing Majma’ al-Bayan, yen sapa wae ngucapake sholawat marang Nabi saw, malaikat bakal ngucapake sholawat kaping sepuluh, ngapus sepuluh dosa, lan nulis sepuluh pahala kanggo dheweke.[13]

Dalil Kewajiban Sholawat

Makarim Syirazi ngandhakake yen ayat 56 Surat Al-Ahzab nuduhake yen ngucapake sholawat marang Nabi saw sakali ing sajrone urip iku wajib.[14] Manshur Ali Nashif, ulama Sunni lan penulis At-Taj al-Jami’ lil-Ushul, ujar manawa para ulama setuju yen teks ayat kasebut nuduhake sholawat lan salam marang Nabi saw iku wajib.[15] Panulis At-Taj nerangake yen sholawat iku wajib kanggo kabeh mukmin, bedane mung ing wektu: Imam asy-Syafi’i nganggep wajib ing tasyahud akhir sholat, Imam Malik nganggep sakliyan ing sajrone urip, lan liyane nganggep sakliyan ing saben pertemuan.[16]

Cathetan Sikil

  1. ↑ Syaikh Thusi, Misbah al-Mutahajjid, 1418 H, kaca 85.
  2. ↑ Qumi, Kulliyat Mafatih al-Jinan, Penerbit Usweh, kaca 17.
  3. ↑ Syaikh Shaduq, Tsawab al-A'mal wa 'Iqab al-A'mal, 1406 H, kaca 156.
  4. ↑ "Hukum Maca Ayat Sholawat sawise Sholat", Situs Informasi Ayatullah Makarim Syirazi.
  5. ↑ Ath-Thabathaba'i, Al-Mizan, 1393 H, jilid 16, kaca 338.
  6. ↑ Surah Al-Ahzab, ayat 57.
  7. ↑ Ath-Thabathaba'i, Al-Mizan, 1393 H, jilid 16, kaca 338.
  8. ↑ Makarim Syirazi, Payam-e Qur'an, 1381 HS, jilid 9, kaca 399-403.
  9. ↑ Al-Bukhari, Shahih al-Bukhari, 1419 H, kaca 937, hadis nomer 4797.
  10. ↑ Muslim an-Naisaburi, Shahih Muslim, 1412 H, jilid 1, kaca 305, bab 17, hadis nomer 65.
  11. ↑ as-Suyuthi, Ad-Durr al-Mantsur, 1420 H, jilid 6, kaca 646-647.
  12. ↑ Ath-Thabari, Tafsir Jami' al-Bayan, 1422 H, jilid 19, kaca 176.
  13. ↑ Ath-Thabrasi, Majma' al-Bayan, 1406 H, jilid 8, kaca 579.
  14. ↑ Makarim Syirazi, Payam-e Imam Amir al-Mu'minin, 1386 HS, jilid 3, kaca 200.
  15. ↑ Makarim Syirazi, Payam-e Imam Amir al-Mu'minin, 1386 HS, jilid 3, kaca 200-201.
  16. ↑ Manshur Nashif, At-Taj al-Jami', 1381-1382 H, jilid 5, kaca 143.

Cathetan

Daftar Pustaka

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  • "Hukum Maca Ayat Sholawat sawise Sholat". Situs Informasi Ayatullah Makarim Syirazi. Diaksès tanggal 11 Tir 1402 HS.
  • as-Suyuthi, Abdurrahman bin Abi Bakr. Tafsir ad-Durr al-Mantsur fi at-Tafsir al-Ma'tsur, jilid 6. Beirut: Dar al-Fikr, 1420 H / 2000 M.
  • asy-Syaikh ash-Shaduq, Muhammad bin Ali bin Babawaih. Tsawab al-A'mal wa 'Iqab al-A'mal. Qom: Dar asy-Syarif ar-Radhi, Cetakan kapisan, 1406 H.
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  • Manshur Nashif. At-Taj al-Jami' lil Ushul fi Ahadits ar-Rasul saw. Penerbit: Dar Ihya' al-Kutub al-'Arabiyah - Mesir, Cetakan kaping tiga, 1381-1382 H = 1961-1962 M.
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