Pembatal – Pembatal Wudhu

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Pembatal – Pembatal Wudhu

Pembatal wudhu artinya hal – hal yang bisa membatalkan wudhu seseorang dan secara umum terbagi dua :

a)      Hadats – hadats[1] yang bisa membatalkan wudhu

b)      Sebab – sebab yaitu keadaan – keadaan yang memungkinkan terjadinya hadats seperti tidur[2]

Adapun secara terperinci, pembatal – pembatal wudhu ialah :

  1. Keluarnya sesuatu dari dua jalan.

Yang dimaksud dengan dua jalan yaitu qubul (kemaluan) dan dubur. Adapun yang keluar dari kedua jalan itu seperti kotoran manusia, air kencing, angin, madzi, termasuk pula batu maupun darah.

Banyak dalil yang menunjukkan batalnya wudhu karena keluarnya sesuatu dari dua jalan seperti ayat ke-6 dari surat Al Maidah yang telah kami sebutkan pada pembahasan tata cara wudhu. Tersebut dalam ayat ini bahwa diantara pembatal ialah buang air besar. Dalil yang lain adalah hadits yang berisi petunjuk nabawi bagi seseorang yang ragu – ragu dalam sholatnya apakah sudah keluar angin atau belum, maka beliau bersabda :

لَا يَنْصَرِفْ حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا

Yang artinya Janganlah dia berpaling/keluar dari sholatnya sampai mendengar suara atau mencium bau (kentut) ( HR. al-Bukhari dan Muslim). Dipahami dari hadits ini bahwa keluarnya angin membatalkan wudhu sehingga seorang yang sholat harus keluar dari sholatnya karena wudhunya telah batal. Di sisi lain, jika seseorang yakin telah buang angin walaupun tidak menimbulkan bau maupun suara maka wudhunya tetap batal.

Diperkecualikan dari hukum di atas : seseorang yang memiliki penyakit sehingga angin maupun air kencing terus menerus keluar dari tubuhnya[3]. Dalam keadaan seperti ini dia tetap boleh menunaikan sholat.

Diperkecualikan pula keluarnya angin dari kemaluan seorang wanita maka tidak membatalkan wudhu menurut pendapat yang kuat insyaallah[4].

Faedah : dalam sebagian riwayat hadits di shahihain, Abu Hurairah radhiyallahu ‘anhu pernah meriwayatkan hadits yang artinya Allah tidak akan menerima sholat salah seorang dari kalian jika telah hadats sampai dia berwudhu. Maka, Abu Hurairah pernah ditanya tentang makna hadats maka beliau menjawab : fusa’ (kentut yang tidak bersuara) dan dhuroth (kentut yang bersuara). Jawaban Abu Hurairah ini bukan berarti hadats hanya terjadi dengan keluarnya kentut saja; namun beliau menjawab demikian sebagai isyarat bahwa yang lebih dari kentut (seperti air kencing dan kotoran) jika keluar tentu juga membatalkan dan menjadikan seseorang dalam keadaan hadats. Di sisi lain, beliau hanya menyebut keluarnya kentut sebagai pembatal sholat karena keluarnya kentut lebih sering terjadi di dalam sholat dibanding selain kentut[5].wallahua’lam

  1. Makan daging unta.

Dalilnya adalah hadits Jabir ibn Samuroh radhiyallahu ‘anhu yang mengishakan seseorang bertanya kepada Nabi shallallahu ‘alaihi wa sallam ‘Apakah aku perlu berwudhu karena makan daging kambing ? ’ maka Nabi shallallahu ‘alaihi wa sallam menjawab ‘ Kalau kamu mau berwudhu silahkan dan kalau tidak juga tidak mengapa ’ .Lalu lelaki itu bertanya lagi ‘ Apakah aku perlu berwudhu karena makan daging unta? ‘ Maka beliau menjawab ‘ Ya. Wudhulah setelah makan daging unta ! ‘ . (HR. Muslim)

Semisal hadits di atas adalah hadits dari shahabat Al Bara’ ibn ‘Azib[6].

Termasuk dalam hukum daging unta : bagian – bagian tubuh unta lain yang bisa dimakan seperti hati, usus, lemak dsb.

  1. Tidur nyenyak

Pada asalnya tidur bukan termasuk hadats melainkan keadaan yang diduga muncul hadats. Oleh karena itu, pendapat yang kuat insyaallah bahwa tidur yang membatalkan wudhu adalah tidur nyenyak dalam arti seandainya dia hadats dia tidak merasa telah hadats. Dalilnya adalah hadits dari shahabat Shafwan ibn ‘Assal radhiyallahu ‘anhu ketika beliau menyebutkan bahwa Rasulullah shallallahu ‘alaihi wa sallam memerintah kami jika kami sedang safar boleh untuk tidak melepas khuf[7] selama tiga hari tiga malam walaupun setelah buang air besar, buang air kecil maupun setelah tidur; kecuali jika terjadi junub.[8]

Artinya, disebutkannya tidur bersamaan dengan buang air besar dan buang air kecil untuk menunjukkan bahwa tidur termasuk membatalkan wudhu.

Hukum ini berlaku jika tidurnya nyenyak seperti penjelasan di atas. Adapun jika tidak nyenyak, dalam arti ornag yang tidur masih bisa merasakan terjadinya hadats, maka yang seperti ini tidak membatalkan wudhu walaupun sampai bermimpi dan mendengkur dalam waktu satu atau dua jam misalnya.[9] Dalilnya adalah kejadian yang dikisahkan oleh Anas ibn Malik bahwa pernah suatu ketika para shahabat radhiyallahu ‘anhum menunggu ditegakkannya sholat ‘Isya sampai mereka tertidur kemudian datang Nabi shallallahu ‘alaihi wa sallam lalu sholat ditegakkan dan mereka sholat tanpa berwudhu lagi (HR.Muslim)[10].

Perincian hukum tidur di atas(antara tidur yang disitu seseorang masih bisa merasa dia hadats atau tidak dengan tidur yang disitu seseorang sudah tidak bisa lagi merasa kalau dia hadats)-perincian ini berlaku untuk segala posisi tidur, baik itu duduk, berbaring atau yang lainnya.wallahu a’lam.

Faedah : Syaikhul Islam menjelaskan bahwa seorang yang telah berwudhu lalu tertidur kemudian bangun dan dia ragu – ragu apakah tidurnya termasuk yang membatalkan wudhu atau tidak maka dalam keadaan ini tidak dianggap wudhunya batal karena keadaan sucinya [sebelum tidur] adalah jelas dan tidak berubah keadaan ini dengan adanya keragu – raguan semata[11].

  1. Hilang akal seperti pingsan dan semisalnya karena keadaan ini lebih berat dari sekadar tidur nyenyak[12].

Faedah : An-Nawawi asy-Syafi’i rahimahullah menukil kesepakatan bahwa hilangnya akal baik disebabkan gila, pingsan dan mabuk termasuk pembatal wudhu baik hilangnya akal ini sedikit atau banyak dan dalam posisi bagaimanapun juga[13].

Demikianlah pembatal – pembatal wudhu dan disana ada beberapa hal yang menjadi pembahasan di kalangan ulama apakah termasuk pembatal atau bukan; namun yang kami pilih adalah pendapat bahwa hal – hal itu bukanlah pembatal wudhu yaitu :

  1. Menyentuh kemaluan dengan telapak tangan. Pendapat yang kuat dalam masalah ini bahwa menyentuh kemaluan dengan telapak tangan tidak membatalkan wudhu secara mutlak hanya saja disunnahkan berwudhu setelahnya, terlebih jika menyentuhnya diiringi dengan syahwat. Pendapat ini menggabungkan dua hadits shahih yang seolah – olah bertentangan yaitu hadits yang artinya : “Barangsiapa menyentuh kemaluannya maka berwudhulah dia !”[14] dan hadits ketika Nabi shallallahu ‘alaihi wa sallam ditanya apakah seseorang harus berwudhu jika menyentuh kemaluannya di dalam sholat, maka beliau menjawab : “Tidak, tidak lain ia [kemaluan] adalah bagian dari tubuhmu.”[15]. Artinya, perintah berwudhu pada hadits pertama bukan perintah yang bermakna wajib namun anjuran yang sangat ditekankan dan ini sejalan dengan hadits kedua ketika Nabi shallallahu ‘alaihi wa sallam menjawab tidak ketika ditanya apakah harus berwudhu karena menyentuh kemaluan.wallahua’lam.[16]
  2. Menyentuh lawan jenis. Pendapat yang kuat bahwa semata – mata menyentuh lawan jenis tidak membatalkan wudhu dan diantara dalil yang menunjukkan hal ini adalah hadits yang dikisahkan oleh ‘Aisyah radhiyallahu ‘anha ketika Nabi shallallahu ‘alaihi wa sallam pernah sholat pada suatu malam dan di tengah sholat beliau menyentuh ‘Aisyah lalu beliau melanjutkan sholat tanpa perlu wudhu lagi (HR.al-Bukhari dan Muslim)[17]. Jika menyentuh lawan jenis diiringi dengan syahwat sampai menyebabkan keluarnya madzi maka wudhunya batal bukan karena semata – mata terjadi sentuhan namun karena keluarnya madzi tersebut.
  3. Muntah dan mimisan atau keluarnya darah dari selain qubul dan dubur. Pendapat yang kuat bahwa hal–hal tersebut tidak membatalkan wudhu karena tidak adanya hadits shahih yang melandasinya.[18]

Untuk melengkapi bahasan, berikut ini beberapa sebab yang disunnahkan berwudhu darinya[19] :

  1. Setelah makan sesuatu yang tersentuh (diolah dengan) api

Dalilnya adalah hadits (artinya) : “ Wudhulah kalian karena memakan seuatu yang tersentuh api “ (HR.Muslim). perintah dalam hadits ini bukan bermakna wajib karena dalam kesempatan lain pernah beliau makan daging kambing kemudian sholat tanpa berwudhu (HR.al-Bukhari dan Muslim). Maka, disimpulkan perintah di atas bermakna sunnah/mustahab (dianjurkan)[20].

  1. Setiap hendak sholat, sebagaimana disebutkan hal ini oleh Anas ibn Malik sebagai kebiasaan Nabi shallallahu ‘alaihi wa sallam (HR.al-Bukhari dan lainnya)
  2. Ketika hendak dzikrullah

Dalilnya adalah hadits dari shahabat al-Muhajir ibn Qunfudz ketika beliau mengisahkan pernah mengucapkan salam kepada Nabi shallallahu ‘alaihi wa sallam yang masih berwudhu; maka beliau tidak segera menjawab salam tersebut sampai menyelesaikan wudhu beliau, baru kemudian menjawab salam dan bersabda (artinya) : “Sungguh tiada yang menghalangiku untuk menjawab salammu melainkan aku tidak suka untuk berdzikir kepada Allah kecuali dalam keadaan suci.”[21]

  1. Ketika hendak tidur, sebagaimana dalam hadits al-Bara ibn ‘Azib ketika Nabi shallallahu ‘alaihi wa sallam bersabda (artinya): “Jika engkau hendak mendatangi tempat tidurmu maka wudhulah sebagaimana wudhumu untuk sholat…” (HR.al-Bukhari dan Muslim)
  2. Bagi orang yang junub jika hendak makan atau minum atau tidur maupun ketika hendak mengulangi jima’. Dalilnya adalah hadits dari ‘Aisyah radhiyallahu ‘anha : “ Nabi shallallahu ‘alaihi jika beliau dalam keadaan junub kemudian hendak makan atau minum maka beliau berwudhu seperti wudhu beliau ketika akan sholat.” (HR.Muslim)

Juga hadits ketika Nabi shallallahu ‘alaihi wa sallam ditanya “Wahai Rasulullah, apakah boleh salah seorang dari kami tidur dalam keadaan junub ?” Beliau jawab : “Ya, jika telah berwudhu.”(HR.al-Bukhari dan Muslim)[22]

Begitu pula hadits (artinya) : “ Jika salah seorang dari kalian telah mendatangi (mengumpuli) istrinya kemudian hendak mengulangi lagi maka hendaklah dia berwudhu” (HR.Muslim)

  1. Sebelum melakukan mandi besar sebagaimana dikisahkan oleh ‘Aisyah radhiyallahu ‘anha ketika menyebutkan tata cara mandi yang dicontohkan oleh Nabi shallallahu ‘alaihi wa sallam. (HR.al-Bukhari dan Muslim)
  2. Setiap kali hadats dengan dalil hadits dari shahabat Buraidah radhiyallahu ‘anhu ketika mengkisahkan pertanyaan Nabi shallallahu ‘alaihi wa sallam kepada shahabat Bilal tentang amalan yang membuatnya masuk surga (karena Nabi shallallahu ‘alaihi wa sallam mendengar suara gerakan Bilal di surga). Maka ketika ditanya demikian Bilal menjawab : “Tidaklah aku melantunkan adzan melainkan aku sholat dua raka’at dan tidaklah aku hadats melainkan aku segera berwudhu.”[23]

Wallahua’lam.



[1] Asy-Syaukani menyebutkan bahwa hadats memiliki tiga makna :

a)       sesuatu yang keluar dari qubul atau dubur

b)       keluarnya sesuatu tersebut. (Beda antara a) dan b) bahwa yang dimaksud dengan makna a) adalah zatnya, sedangkan yang dimaksud dengan b) adalah proses kejadiannya.

c)       Larangan syariat untuk melakukan ibadah terkait keluarnya sesuatu tersebut. Lihat Nailul Author

[2] Taudhihul Ahkam

[3] Orang seperti ini diistilahkan mengalami salasul baul atau salasur riih. Termasuk pula seorang perempuan yang mengalami istihadhoh . (al-Ikhtiyarot)

[4] Asy-Syarhul Mumti’

[5] Nailul Author

[6] Diriwayatkan oleh Ahmad dan Ashahabus Sunan, dishahihkan oleh para ahli hadits diantaranya al-Albani dalam berbagai kitab beliau seperti Shahih Sunan Abi Dawud.

[7] Khuf adalah alas kaki yang insyaallah datang pembahasannya dalam bab tersendiri.

[8] HR. at-Tirmidzi dan lainnya, asy-Syaikh al-Albani menghasankannya dalam berbagai kitab beliau seperti di Shahih Sunan at-Tirmidzi.

[9] Fath Dzil Jalal wal Ikram.

[10] Dalam riwayat Abu Dawud disebutkan sampai kepala mereka terkantuk – kantuk.

[11] Majmu’ Fatawa libni Taimiyah 21/230.

[12] Fath Dzil Jalal wal Ikram. Hanya saja berbeda hukum antara orang yang tertidur dan orang pingsan terkait mengganti sholat yang ditinggalkan selama tidur atau pingsan.

[13] Syarh Shohih Muslim

[14] HR. al-Khomsah, asy-Syaikh al-Albani menshahihkannya dalam berbagai kitab beliau seperti di al-Irwa’

[15] HR. al-Khomsah, asy-Syaikh al-Albani menshahihkannya dalam berbagai kitab beliau seperti di Shahih Sunan an-Nasai

[16] Disana ada beberapa pendapat lain dimana salah satu pendapat yang juga kuat adalah yang mewajibkan wudhu jika kemaluan disentuh dengan diiringi syahwat.

[17] Adapun pendalilan dengan ayat dalam surat al-Maidah ayat ke-6  أو لامستم النساء (atau kalian menyentuh wanita)adalah pendalilan yang tidak tepat dari beberapa sisi, diantaranya : shahabat Abdullah ibn Abbas radhiyallahu ‘anhuma yang dijuluki turjumanul quran (penerjemah al-Quran) menafsirkan kata menyentuh pada ayat tadi dengan jima’/hubungan badan, bukan sekadar menyentuh biasa.wallahu a’lam.

[18] Inilah madzhab Syafi’i dan dikuatkan Syaikhul Islam (lihat al-Ikhtiyarot). Adapun hadits yang maknanya bahwa Nabi shallallahu ‘alaihi wa sallam pernah muntah terus berwudhu (HR.at-Tirmidzi) maka meskipun sebagian ulama menganggapnya shahih namun beberapa ahli hadits mengkritik keshahihan hadits ini (lihat Nailul Author) sehingga perlu diteliti lebih jauh. Seandainya shahih maka hadits tersebut hanya menunjukkan perbuatan Nabi shallallahu ‘alaihi wa sallam dan sebagaimana telah jelas dalam ilmu ushul fiqh bahwa semata perbuatan beliau hanya menunjukkan istihbab/disunnahkan dan tidak bisa menunjukkan wajib.

[19] Nailul Author dan al-Wajiz

[20] Pendapat ini dikuatkan oleh Syikhul Islam dan Ibnul Qayyim (bisa dirujuk ke Syarhul ‘Umdah dan Zadul Ma’ad). Sebagian ulama lain berpendapat hukum ini mansukh/dihapus.

[21] HR.Abu Dawud dan lainnya, lihat Shahih Abi Dawud

[22] Dalam hadits lain disebutkan bahwa kebiasaan beliau jika hendak tidur dalam keadaan junub beliau mencuci kemaluan beliau lalu berwudhu. (muttafaqun ‘alaih)

[23] HR.at-Tirmidzi dan asy-Syaikh Al-Albani menshahihkannya.

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