Berwudhu dalam Bimbingan Syariat

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Berwudhu dalam Bimbingan Syariat (1)

Bersuci dalam rangka menghilangkan hadats[1] ada tiga macam : wudhu, mandi dan tayammun sebagai ganti dari wudhu dan mandi. Allah subhanahu wa ta’ala telah menyebutkan ketiganya dalam satu ayat yaitu dalam firman-Nya:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

yang artinya Wahai orang – orang yang beriman jika kalian hendak berdiri untuk sholat maka basuhlah wajah – wajah kalian dan tangan – tangan kalian sampai ke siku; dan usaplah kepala kalian dan [basuhlah] kaki – kaki kalian sampai kedua mata kaki. Dan jika kalian dalam keadaan junub maka bersucilah. Jika kalian sakit atau dalam keadaan safar atau setelah buang air atau setelah ‘menyentuh’ wanita kemudian kalian tidak mendapatkan air maka bertayammumlah kalian dengan ‘tanah’ yang baik yaitu usaplah wajah – wajah dan tangan – tangan kalian. Allah tidak menginginkan sesuatu yang memberatkan kalian akan tetapi Dia ingin menyucikan kalian dan menyempurnakan nikmat-Nya atas kalian sehingga kalian bersyukur(al Maidah 6)

Syaikh as-Sa’di dalam tafsir beliau menyebutkan lebih dari 50 faedah hukum yang bisa diambil dari ayat ini, dan kita akan menyebutkan yang terkait dengan bahasan kita yaitu masalah wudhu. Diantara yang beliau sebutkan adalah :

ü  Pengamalan hal – hal yang disebutkan dalam ayat ini merupakan kelaziman/konsekuensi iman dimana iman seseorang tidak akan sempurna melainkan dengan mengimani dan mengamalkannya. Yang demikian karena Allah ‘azza wa jalla dalam ayat ini menyeru orang – orang yang beriman bukan selain mereka.

ü  Thaharah merupakan syarat sahnya sholat karena Allah ta’ala telah memerintahkan bagi seorang yang hendak sholat untuk bersuci sedangkan asal dari suatu perintah hukumnya adalah wajib.

ü  Thaharah tidak wajib dengan sekedar masuknya waktu sholat.

ü  Setiap sholat,baik yang wajib maupun yang sunnah termasuk yang fardhu kifayah,dipersyaratkan thaharah padanya. Bahkan sekedar sujud,seperti sujud syukur dan sujud tilawah,juga disyaratkan thaharah menurut pendapat banyak ulama

ü  Anjuran untuk tajdid al-wudhu (memperbarui wudhu)[2] setiap akan sholat sehingga dengan seperti ini kita akan lebih sempurna dalam melaksanakan apa yang diperintahkan kepada kita.

ü  Perintah untuk membasuh wajah, dimana batasannya secara vertikal : dari tempat tumbuhnya rambut yang normal[3] sampai ke ujung dagu; dan secara horizontal : dari telinga ke telinga[4].

Termasuk dari membasuh wajah adalah berkumur dan istinsyaq (menghirup air ke hidung) berdasar apa yang datang dalam as sunnah. Selain itu, masuk pula membasuh rambut – rambut yang tumbuh di wajah. Jika rambut yang tumbuh di wajah ini tipis[5] maka wajib sampainya air ke bagian kulit dan jika rambut yang tumbuh di wajah tebal cukup membasuh bagian luar rambut.

ü  Perintah untuk membasuh kedua tangan sampai siku dimana siku juga ikut dibasuh karena kewajiban membasuh ini tidak akan sempurna melainkan dengan membasuh seluruh bagian siku

ü  Perintah untuk mengusap kepala

ü  Bahwa yang wajib adalah mengusap seluruh kepala karena huruf ba’[6] tidak menunjukkan makna tab’iidh (bahwa yang diusap adalah sebagian kepala)[7]

ü  Yang wajib dilakukan pada kepala adalah usapan sehingga jika seseorang membasuh atau mengguyur kepalanya dengan air tanpa mengusap kepala maka berarti dia belum melakukan apa yang Allah ta’ala perintahkan kepadanya

ü  Mengusap kepala ini tidak disyaratkan dengan menggunakan kedua tangan, boleh dengan satu tangan atau dengan lainnya (seperti kain misalnya).

ü  Perintah untuk membasuh kedua telapak kaki sampai ke mata kaki. Tidak boleh kedua telapak kaki hanya diusap tanpa dibasuh selama keduanya terbuka

ü  Perintah untuk melakukan wudhu dengan tertib dan berurutan

ü  Perintah untuk tertib ini hanya berlaku untuk keempat anggota wudhu yang tersebut dalam ayat mulia ini. Adapun tertib/berurutan diantara berkumur, istinsyaq dan membasuh wajah; demikian pula tertib dalam membasuh bagian kanan dari tangan dan kaki lebih dulu dibanding bagian kiri ini semua tidak wajib, namun hukumnya mustahab (sunnah)[8]

ü  Thaharah lahiriyah untuk anggota badan dengan menggunakan air merupakan penyempurnaaan dari thaharah batiniyah [qalbu] dengan tauhid dan taubat yang benar

ü  Allah ta’ala ketika memilihkan untuk kita hukum – hukum syariat, Dia sama sekali tidak menginginkan sesuatu yang memberatkan kita; justru syariat Allah merupakan bentuk rahmat dan penyempurnaan nikmat-Nya bagi kita.

Sunnah Nabawiyah

Rasulullah shallallahu ‘alaihi wa sallam sebagai penyampai syariat Allah kepada umat manusia juga telah mencontohkan kepada kita bagaimana wudhu yang benar. Walhamdulillah, para shahabat telah mengisahkan kepada kita apa yang mereka saksikan dan mereka dengar langsung dari uswah kita shallallahu ‘alaihi wa sallam. Para ulama pun bersemangat dalam mengumpulkan hadits – hadits terkait tata cara wudhu nabi shallallahu ‘alaihi wa sallam.

Diantara hadits yang cukup lengkap menggambarkan tata cara wudhu adalah hadits ‘Utsman ibn ‘Affan radhiyallahu ‘anhu bahkan hadits ini disebut sebagai umdah atau pedoman dalam tata cara wudhu. Selain itu, ada pula hadits dari shahabat Abdullah ibn Zaid ibn ‘Ashim, Ali ibn Abi Thalib, Abdullah ibn ‘Amr dan yang lainnya radhiyallahu ‘anhum.

Dari ayat ke-6 dari surat Al Maidah dan dari berbagai hadits, para ulama merumuskan bahwa wudhu memiliki rukun – rukun dan sunnah – sunnah.

Rukun Wudhu

  1. Niat[9] wudhu untuk menghilangkan hadats[10] atau niat untuk mengerjakan sholat. Niat ini tidak perlu dilafazhkan/diucapkan.
  2. Membasuh wajah. Termasuk di dalamnya berkumur[11] dan istinsyaq (menghirup air ke hidung)[12]
  3.  Membasuh kedua tangan sampai ke siku – siku
  4. Mengusap seluruh kepala[13] dan kedua telinga. Tata cara mengusap kepala yang dicontohkan Nabi shallallahu ‘alaihi wa sallam adalah mengambil air baru untuk mengusap kepala bukan air sisa membasuh kedua tangan (HR.Muslim). Setelah itu, beliau memulai dari tempat tumbuh rambut di bagian depan kemudian terus menyapukan tangan sampai ke ujung rambut di belakang kepala, kemudian mengusapkan kembali tangan dari belakang ke depan sampai kembali ke tempat awal mengusap (HR.al-Bukhari dan Muslim). Setelah itu, beliau mengusap telinga tanpa mengambil air lain (HR.al-Bukhari dan Muslim). Ketika mengusap telinga, beliau memasukkan jari telunjuk untuk mengusap bagian dalam telinga sedangkan ibu jari mengusap bagian luar telinga[14].
  5. Membasuh kedua telapak kaki sampai mata kaki
  6. Berurutan. Dalil dari rukun ke-1 sampai ke-6 sudah jelas dari pemaparan ayat di atas.
  7. Berturut – turut[15], dalam arti penyucian anggota – anggota wudhu dilakukan segera setelah menyucikan anggota sebelumnya, tidak ditunda- tunda serta tidak diselingi dengan perbuatan lain yang tidak perlu[16]. Dalilnya adalah bahwa wudhu adalah suatu ibadah yang merupakan satu kesatuan tidak terpisah antara bagian satu dengan lainnya dan demikianlah Nabi shallallahu ‘alaihi wa sallam senantiasa mencontohkan kepada kita.

Faedah

Al-Imam Ibnul Qoyyim rahimahullah menjelaskan dalam karya beliau Miftah Daris Sa’adah bahwa diantara hikmah mengapa Allah ta’ala mengkhususkan empat anggota tubuh saja sebagai anggota wudhu adalah :

©      Keempatnya adalah tempat berkumpulnya indera manusia

©      Keempatnya adalah anggota tubuh manusia yang paling banyak bersinggungan langsung dengan maksiat sehingga kotoran dosa lebih menempel pada keempatnya dibanding anggota tubuh lainnya

©      Keempatnya adalah anggota tubuh yang paling banyak dipakai beraktivitas sehingga paling kotor dibanding yang lainnya dengan menempelnya debu dan kotoran

©      Keempatnya adalah anggota tubuh yang paling mudah dicuci sehingga tidak memberatkan ketika seorang hamba harus mencucinya berulang kali dalam sehari semalam.

Faedah Lain

Syaikh Ibnu ‘Utsaimin rahimahullah menyebutkan diantara hikmah mengapa dalam ibadah wudhu kepala tidak perlu dibasuh namun cukup diusap saja[17] : ini merupakan bentuk kemudahan Allah bagi para hamba-Nya karena kepala pada umumnya ditumbuhi rambut sedangkan sifat rambut adalah menyerap air. Jika kepala harus dibasuh, air akan banyak tertahan di kepala dan terserap ke dalam tubuh sehingga dikhawatirkan hal ini akan menimbulkan efek negatif terhadap kesehatan terlebih pada saat cuaca dingin.

Diantara Sunnah – Sunnah Wudhu

  1. Membasuh kedua telapak tangan 3x sebelum berwudhu (HR.al-Bukhari dan Muslim)
  2. Menghemat pemakaian air wudhu karena Nabi shallallahu ‘alaihi wa sallam berwudhu dengan air seukuran satu mudd (seukuran dua telapak tangan disatukan, tidak terlalu dibuka dan tidak terlalu terkatup) (HR.al-Bukhari dan Muslim)[18]. Hemat air disini tentu disesuaikan dengan kondisi. Jangan sampai seseorang karena semangat berhemat air kemudian ingin mencontoh Nabi shallallahu ‘alaihi wa sallam sehingga dia akhirnya melupakan sesuatu yang harusnya wajib. Misalnya, wajah tidak dibasuh tapi hanya diusap. Yang demikian tidak benar. wallahu a’lam.
  3. Membasuh anggota wudhu dua atau tiga kali. Nabi shallallahu ‘alaihi wa sallam pernah berwudhu dan membasuh anggota wudhu yang harus dibasuh (wajah, tangan, kaki) 3x (HR.al-Bukhari dan Muslim). Pernah pula beliau membasuh itu semua masing – masing 2x (HR.al-Bukhari). Pernah pula beliau membasuh sebagiannya 3x dan yang lain 2x (HR.al-Bukhari dan Muslim).

Adapun mengusap kepala, yang dituntunkan oleh Nabi shallallahu ‘alaihi wa sallam adalah sekali saja

  1. Bersiwak atau menggosok gigi sebelum berwudhu (HR.al-Bukhari dan Muslim)
  2. Mendahulukan membasuh tangan kanan baru kemudian tangan kiri; demikian pula ketika membasuh kaki (HR.al-Bukhari dan Muslim).
  3. Membaca dzikir setelah wudhu, sebagaimana dalam hadits:

مَا مِنْكُمْ مِنْ أَحَدٍ يَتَوَضَّأُ فَيُبْلِغُ أَوْ فَيُسْبِغُ الْوَضُوءَ ثُمَّ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ إِلَّا فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ الثَّمَانِيَةُ يَدْخُلُ مِنْ أَيِّهَا شَاءَ

Yang artinya : Tidaklah seorang diantara kalian berwudhu lalu menyempurnakan wudhunya kemudian mengucapkan أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ  melainkan akan dibukakan baginya delapan pintu surga dimana dia bisa memasukinya dari pintu mana saja yang dia mau. (HR.Muslim)



[1] Hadats adalah suatu sifat di dalam diri seseorang yang dengan sifat ini dia tidak boleh melakukan ibadah yang dipersyaratkan suci darinya [dari hadats] sampai dia mengangkat/menghilangkan hadats itu.

[2] Misalnya seseorang berwudhu untuk sholat Zhuhr kemudian dia sholat Zhuhr dan tidak batal wudhunya sampai datang waktu sholat ‘Ashr. Dalam keadaan ini disunnahkan baginya untuk berwudhu lagi walaupun wudhunya untuk sholat Zhuhr belum batal.

[3] Ini sebagai patokan bagi mereka yang botak dan yang semisalnya.

[4] Dari batasan ini, sangat penting bagi kita untuk tidak lupa membasuh kulit yang terletak diantara telinga dengan rambut yang tumbuh di wajah (bagi kaum pria merupakan bagian dari rambut jenggot).

[5] Dikategorikan tipis jika kulit masih terlihat.

[6] Yakni dalam firman-Nya بِرُءُوسِكُمْ

[7] Sunnah nabawiyah menunjukkan hal ini bahwa beliau shallallahu ‘alaihi wa sallam mengusap seluruh kepala beliau yang mulia sebagaimana diriwayatkan oleh al-Bukhari dan Muslim dari hadits Abdullah ibn Zaid ibn ‘Ashim radhiyallahu anhu.

[8] Bahkan Syaikh as-Sa’di juga menyatakan bahwa mengusap kepala baru kemudian telinga termasuk sunnah.

[9] Sebagian ulama memasukkan niat sebagai syarat sahnya wudhu, bukan rukunnya.

[10] Disini ada perbedaan mendasar antara menghilangkan hadats dan menghilangkan najis dimana untuk menghilangkan najis tidak dipersyaratkan niat sebagaimana sudah lewat pada tema Menghilangkan Najis

[11] Apakah disyaratkan memutar – mutar air di dalam mulut ketika berkumur ? Jika air yang dimasukkan ke mulut untuk berkumur sedikit maka perlu diputar – putar di dalam mulut agar mengenai seluruh bagian dalam mulut. Adapun jika airnya banyak,seluruh bagian dalam mulut terbasahi air walaupun tdak diputar, maka tidak disyaratkan memutar – mutar air.

[12] Berkumur dan istinsyaq dilakukan sekaligus dari satu cidukan tangan dan yang demikian sunnahnya dilakukan 3x baru kemudian membasuh wajah.

[13] Batasan kepala yang dimaksud disini adalah tempat tumbuhnya rambut sehingga jidat, leher dan tengkuk tidak masuk di dalamnya

[14] HR. Abu Dawud, an-Nasai dan lainnya, Syaikh al-Albani menyebutkannya dalam Shahih Sunan Abi Dawud

[15] Diistilahkan dengan muwalah. Sebagian ulama mengartikannya : anggota wudhu harus disucikan sebelum mengering anggota wudhu sebelumnya. Misal : tangan harus sudah dibasuh sebelum wajah mengering. Ini semua dengan ukuran bahwa cuacanya pertengahan, tidak terlalu lembab (waktu kering anggota wudhu lama) dan tidak terlalu kering (waktu keringnya anggota wudhu lebih cepat)

[16] Yang dimaksud tindakan yang tidak perlu disini yaitu perbuatan yang tidak ada kaitannya dengan wudhu. Misalnya ketika berwudhu dan sudah membasuh wajah tiba – tiba mendengar bayi menangis kemudian dia sibuk menenangkan bayinya hingga kering wajahnya. Dalam hal ini dia harus mengulang dari awal wudhunya. Sebaliknya, jika perbuatan yang menyelingi wudhunya terkait dengan wudhu itu sendiri maka dia boleh melanjutkan wudhunya. Misalnya setelah membasuh wajah dan akan membasuh kedua tangan dia dapati di jari tangannya ada cat menempel yang menghalangi sampainya air ke kulit. Akhirnya, dia sibuk menghilangkan cat dari kulitnya sampai kering wajahnya. Dalam kondisi ini boleh baginya melanjutkan wudhu dan langsung membasuh tangannya.

[17] Hakikat perbedaan antara mengusap dan membasuh : membasuh/mencuci disyaratkan adanya air yang mengalir ke anggota wudhu. Adapun mengusap cukup membasahi tangan lalu mengusapkan tangan yang basah ke kepala

[18] Oleh karena itu kami berpandangan bahwa berwudhu dari timba/gayung lebih baik dibandingkan menggunakan kran air karena dengan menggunakan kran air maka kemungkinan air yang terbuang sia – sia lebih banyak (kecuali jika seseorang mau telaten dengan cara setelah mengambil air dari kran dia tutup kran dengan menggunakan salah satu jarinya baru kemudian membasuh wajah, lalu membuka kran lagi untuk membasuh kedua tangan, dst)

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