Tidak Hanya Semasa Hidup, Meminta Syafa’at kepada Nabi Dibolehkan Bahkan Setlah Beliau Wafat

muslimmenjawab.com – Tulisan ini adalah kelanjutan dari pembahasan sebelumnya mengenai konsep dan dalil keabsahan syafaat serta meminta syafaat. Pada tulisan sebelumnya, telah dijelaskan secara rinci dan dibuktikan melalui ayat, hadis, dan riwayat mengenai keabsahan meminta syafaat pada masa kehidupan Nabi Muhammad SAW. Kali ini, fokus akan diberikan pada kebolehan meminta syafaat kepada Rasulullah setelah beliau wafat.

Pembahasan ini merujuk pada kitab at-Tamhid karya Ibnu Abdil Barr (463 H), seorang ulama Ahlussunnah yang terkenal sebagai ahli hadis, ahli fikih, dan sejarah dari mazhab Maliki. Selain itu, kita juga dapat merujuk pada kitab Syarh Nahjul Balaghah karya Ibnu Abil Hadid Mutazili (656 H), atau lengkapnya Izzuddin Abu Hamid Abdul Majid bin Hibatullah yang bermazhab Muktazilah. Dalam kitab tersebut dijelaskan bahwa setelah Ali bin Abi Thalib selesai memandikan dan mengafani jasad suci Rasulullah Saw, ia dengan menangis sambil berdoa, meminta Rasulullah agar mengingatnya di sisi Allah Swt.

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ثم لما فرغ علي من غسله وأدرجه في أكفانه كشف الأزار عن وجهه ثم قال بأبي أنت وأمي طبت حيا وطبت ميتا … بأبي أنت وأمي اذكرنا عند ربك … .

Lalu setelah selesai memandikannya dan mengkafani, Ali Ra membuka tutup mukanya dan berkata, “Semoga ayah dan ibuku menjadi tebusan untukmu engkau adalah orang suci dan baik saat masa hidup maupun setelah wafat. ingatlah kami di sisi Tuhanmu Allah Swt…(1)


بِأَبِيْ أَنْتَ وَ أُمِّيْ، يَا رَسُوْلَ اللهِ! لَقَدِ انْقَطَعَ بِمَوْتِكَ مَا لَمْ يَنْقَطِعْ بِمَوْتِ غَيْرِكَ مِنَ النُّبُوَّةِ وَ الْإِنْبَاءِ وَ أَخْبَارِ السَّمَاءِ خَصَّصْتَ حَتَّى صِرْتَ مُسَلِّيًا عَمَّنْ سِوَاكَ وَ عَمَّمْتَ حَتَّى صَارَ النَّاسُ فِيْكَ سَوَاءً. وَ لَوْ لاَ أَنَّكَ أَمَرْتَ بِالصَّبْرِ وَ نَهَيْتَ عَنِ الْجَزَعِ لَأَنْفَدْنَا عَلَيْكَ مَاءَ الشُّئُوْنِ، وَ لَكَانَ الدَّاءُ مُمَاطِلاً وَ الْكَمَدُ مُحَالِفًا وَ قَلاَ لَكَ، وَلَكِنَّهُ مَا لاَ يُمْلَكُ رَدُّهُ، وَ لاَ يُسْتَطَاعُ دَفْعُهُ. بِأَبِيْ أَنْتَ وَ أُمِّيْ! أُذْكُرْنَا عِنْدَ رَبِّكَ، وَ اجْعَلْنَا مِنْ بَالِكَ.

Demi ayah dan ibuku, wahai Rasulullah! Dengan wafatmu.. proses kenabian, wahyu dan risalah surgawi berhenti, yang tidak berhenti pada wafatnya (para nabi) yang lain-lain…. Apabila Engkau tidak memerintahkan untuk bersabar dan mencegah kami meratap, niscaya kami mengucurkan air mata hingga kering, dan dengan demikian pun perihnya tak akan mereda, dan kesedihan tidak akan berakhir, dan akan terlalu sedikit dari kesedihan kami bagimu. Tetapi (kematian) adalah suatu hal yang tak dapat dibalikkan dan tak mungkin ditolak. Biarlah ayah dan ibuku menjadi tebusanmu! Sebutkanlah ingatlah kiranya kami di sisi Allah, dan semoga kami terpelihara. (2)

Bukti ini menunjukkan bahwa tindakan Ali, seorang kerabat, sahabat dan washi Rasulullah, dapat dijadikan landasan bagi kaum Muslimin untuk berperantara dan berwasilah kepada Rasulullah. Tawasul, yang bermakna meminta syafaat atau pertolongan kepada Allah melalui perantara, di sini ditunjukkan sebagai tindakan yang sah dan diterima di dalam Islam.

Pentingnya memahami bahwa tawasul bukanlah bentuk penyembahan kepada selain Allah, melainkan sebuah permohonan kepada-Nya melalui perantara yang telah diberkahi dan diakui keutamaannya. Rasulullah, sebagai utusan Allah dan pemimpin umat Islam, memiliki kedudukan istimewa di sisi-Nya. Oleh karena itu, meminta syafaat kepada beliau setelah wafat merupakan bagian dari warisan keagamaan yang telah diperbolehkan.

Bukti-bukti dari kitab-kitab tersebut memberikan pencerahan bahwa kebolehan meminta syafaat kepada Rasulullah tidak terbatas pada masa kehidupan beliau di dunia, melainkan tetap relevan setelah beliau wafat. Praktik ini dapat menjadi sumber kekuatan spiritual bagi umat Islam, memberikan mereka keyakinan bahwa meminta syafaat dan bertawassul kepada Rasulullah adalah bentuk ibadah yang diterima di sisi Allah.


  1. Abu Umar Yusuf bin Abdullah bin Muhammad bin Abdil Bar bin Ashim An-Namari Al-Qurtubi – At-Tamhid fil muwatto’ minal ma’ani wal asanid, jil. 2, hal. 162, cet. Maroko
  2. ‘Izzuddin Abu Hamid Abdul Majid bin Hibatullah Mu’tazili, Syarh Nahjul Balaghah, jil. 13, hal. 42, cet. Maktabah Mar’asyi Najafi – Qom

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