Digitalizing Grave Visitation: Virtual Prayer Services And Remote Nyekar In Sharia Economic Law

Depi Hasanah; Sawen Sawen; Camelia Sofwan Al-Rasyid; Siti Solihah; Muhamad Izazi Nurjaman

doi:10.36908/isbank.v12i1.1951

Authors

Depi Hasanah STAI Sebelas April Sumedang, Indonesia
Sawen Sawen STAI Asshiddiqiyah Karawang, Indonesia
Camelia Sofwan Al-Rasyid Pengadilan Agama Pringsewu, Indonesia
Siti Solihah UIN Sunan Gunung Djati Bandung, Indonesia
Muhamad Izazi Nurjaman STAI Siliwangi Bandung, Indonesia

DOI: https://doi.org/10.36908/isbank.v12i1.1951

Keywords:

Digital Religion, Grave Visitation, Ijarah al-'Amal, Maqāṣid al-Sharī'ah, Sharia Economic Law, Virtual Prayer Services, Wakalah bil Ujrah

Abstract

Digitalization has transformed the practice of visiting graves through virtual prayer services and remote grave visits (nyekar jarak jauh), raising legal issues from the perspective of Sharia Economic Law. This study aims to analyze the legality of these practices, identify the contractual frameworks involved, and formulate Sharia-based limitations on the commercialization of digital religious services. This qualitative research employs a normative-empirical legal approach with a descriptive-analytical design. Data were collected through interviews with service providers, prayer guides (ustadz), and users at several public cemeteries (TPU) in Jakarta, complemented by observation and a review of the Qur’an, Hadith, classical Islamic jurisprudence, the Compilation of Sharia Economic Law (KHES), DSN-MUI Fatwas, and relevant scholarly literature. Data were analyzed interactively and validated through triangulation. The findings indicate that these services have developed primarily due to geographical distance, time constraints, and users’ limited mobility. Photographic documentation and video calls support service accountability and transparency. From the perspective of Sharia Economic Law, these practices are permissible when the contractual objects are limited to service benefits, labor, and delegation of authority through Ijarah al-‘Amal and Wakalah bil Ujrah, and are free from riba, gharar, tadlis, and the commercialization of spiritual rewards. Digital technology functions as a wasilah (means), rather than the substance of worship. This study contributes to the development of contemporary Sharia Economic Law and provides guidance for developing transparent, responsible, and Sharia-compliant digital religious services.

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