FIKIH TAYAMUM

kaligrafi-bismillahirrahmanirrahim-i3

oleh : Ust. Abu Abdillah

Tayammum dalam pengertian syariat adalah ibadah kepada Allah ta’ala dengan mengusapkan apa – apa yang ada di muka bumi yang suci ke wajah dan kedua telapak tangan dengan cara tertentu.

Dalil syariat tayammum

Banyak sekali dalil tentang tayammum baik berupa ayat Al Quran, hadits nabawi yang shahih maupun ijma’ atau kesepakatan para ulama. Diantaranya, firman Allah dalam surat Al Maidah ayat ke-6 setelah disebutkan syariat tentang wudhu dan mandi:

فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ

Lalu kalian tidak menemukan air maka tayammumlah dengan sha’iid toyyib[1] maka usaplah wajah – wajah dan tangan – tangan kalian dengannya.

Pembahasan mengenai tayammum diuraikan setelah pembahasan wudhu dan mandi serta hal – hal yang terkait dengan keduanya karena memang dalam Islam telah ditetapkan dua zat untuk bersuci:

i)        Air, dimana untuk bersuci dengannya ada syariat wudhu dan mandi. Air merupakan zat utama yang Allah ta’ala tetapkan untuk bersuci.

ii)      Tanah dan apa saja yang berada di permukaan bumi yang suci, dimana ini merupakan pengganti dari bersuci dengan air.

Oleh karena itu, tayammum disyariatkan ketika seorang yang hendak bersuci tidak bisa memakai air, baik dia dalam kondisi safar atau mukim.

Kapan seorang dianggap tidak bisa memakai air ?

a)      Jika tidak ada air. Seseorang yang yakin tidak ada air di sekitarnya boleh langsung bertayammum tanpa perlu mencari air. Adapun seorang yang masih menduga bisa mendapatkan air maka wajib untuk mencari air[2].

b)      Jika memakai air untuk bersuci bisa menimbulkan bahaya atau dampak negatif. Misal : seorang yang sakit dan kalau dipaksakan bersuci dengan air akan memperparah sakitnya atau memperlama kesembuhan maka dalam hal ini boleh baginya bertayammum.

Makna sha’iid toyyib yang kita boleh menepukkan telapak tangan padanya ketika tayammum

Sha’iid artinya permukaan bumi sebagaimana disampaikan makna ini oleh para ahli bahasa Arab[3].

Toyyib  artinya adalah suci dari najis.

Berdasarkan uraian di atas, maka pendapat yang kuat dalam hal ini bahwa seluruh permukaan bumi,baik tanah, pasir, bebatuan, dsb, yang suci dari najis masuk ke dalam makna sha’iid toyyib  sehingga boleh untuk kita tayammum dengannya[4].

Faedah : al-Imam al-Bukhari[5] meriwayatkan sebuah hadits bahwa Nabi shallallahu ‘alaihi wa sallam pernah bertayammum dengan mengusap ke dinding. Terkait hal ini, para ulama menjelaskan bahwa bolehnya mengusap ke dinding jika di permukaannya menempel/terdapat zat/unsur yang biasa ada di permukaan bumi seperti debu. Oleh karena itu, boleh menepukkan telapak tangan ke benda/permukaan yang terdapat debu padanya[6]. wallahu a’lam.

Kedudukan Tayammum

Tayammum merupakan pengganti wudhu maupun mandi maka tayammum juga berfungsi mengangkat/menghilangkan hadats ( rofi’un lil hadats ), baik hadats kecil maupun hadats besar. Hal ini berdasarkan penegasan Allah ta’ala (QS.Al-Maidah 6) bahwa dengan tayammum Allah ingin menyucikan para hamba-Nya.

Berdasarkan penjelasan ini, maka :

a)      Boleh melakukan tayammum sebelum waktu sholat tiba

b)      Tayammum tidak batal dengan semata – mata keluarnya waktu sholat tertentu

c)      Boleh melakukan beberapa sholat dengan sekali tayammum selama tidak terjadi pembatal tayammum

Anggota tayammum : Wajah dan kedua telapak tangan.

Adapun lengan tangan,baik lengan atas maupun lengan bawah,tidak termasuk anggota tubuh yang diusap ketika tayammum. Hal ini berdasarkan :

i)        Riwayat yang jelas dalam hadits ‘Ammar ibn Yasir radhiyallahu ‘anhu yang diriwayatkan al-Bukhari dan Muslim dalam masalah tayammum menunjukkan bahwa Nabi shallallahu ‘alaihi wa sallam mengajari bahwa ketika tayammum yang diusap hanya wajah dan telapak tangan.

ii)      Penyebutan kata   اليدatau tangan dalam ayat yang tersebut di atas dan tidak disebutkan sampai mana diusapnya. Maka ini serupa dengan ayat terkait hukum potong tangan bagi pencuri (QS. Al Maidah 38) dimana disebutkan kata   اليدatau tangan tanpa disebutkan batasan sampai mana dipotong; padahal dimaklumi bersama bahwa tangan pencuri dipotong pergelangannya saja. Beda halnya dengan penyebutan kata   اليدatau tangan dalam masalah wudhu karena dijelaskan disitu batasannya yaitu sampai kedua siku. Kesimpulannya, jika kata   اليدatau tangan disebutkan begitu saja tanpa ada batasannya (seperti ayat dalam masalah tayammum dan ayat terkait hukum potong tangan) maka yang dimaksud adalah kedua telapak tangan.

Tata cara tayammum

  1. Niat tayammum
  2. Menepukkan kedua telapak tangan ke permukaan bumi dengan sekali tepukan saja[7].
  3. Meniup kedua telapak tangan tersebut. Para ulama menjelaskan bahwa ini dilakukan jika debu yang menempel di telapak tangan terlalu banyak[8].
  4. Mengusap keduanya ke wajah dan punggung telapak tangan.

Dalil dari tata cara tayammum di atas adalah hadits dari shahabat ‘Ammar ibn Yasir radhiyallahu ‘anhu yang diriwayatkan oleh al-Imam al-Bukhari dan Muslim.

  • Tidak disunnahkan mengucapkan bismillah di awal tayammum karena tidak adanya dalil yang jelas dalam hal ini. Terlebih jika kita melihat teks hadits ‘Ammar dimana Nabi shallallahu ‘alaihi wa sallam mengajari ‘Ammar yang belum mengetahui tata cara tayammum maka ketika itu Nabi shallallahu ‘alaihi wa sallam tidak mengajari untuk mengucapkan bismillah terlebih dulu. Wallahu a’lam[9].
  • Manakah yang lebih dulu diusap, wajah atau kedua telapak tangan ? Sebagian dalil menyebutkan wajah dulu baru telapak tangan (seperti dalam Al Quran dan di sebagian riwayat hadits ‘Ammar); namun sebagian yang lain menyebutkan telapak tangan dulu baru wajah (seperti ditunjukkan oleh sebagian riwayat lain dari hadits ‘Ammar). Maka, kita boleh melakukan keduanya walaupun yang lebih utama adalah mendahulukan wajah sebagaimana ayat Al Quran menyebut wajah terlebih dulu. Di sisi lain, dengan mendahulukan wajah kita akan mencocoki urutan dalam berwudhu dimana wudhu merupakan asal dari tayammum. Wallahu a’lam.

Pembatal Tayammum

  1. Segala yang membatalkan wudhu atau mengharuskan mandi merupakan pembatal tayammum.
  2. Adanya kemampuan memakai air. Bagi yang bertayammum  karena tidak menemukan air maka tayammumnya batal jika ada air yang bisa dipakai bersuci. Adapun bagi yang bertayammum karena mengkhawatirkan bahaya maka tayammum batal dengan hilangnya bahaya atau sesuatu yang dikhawatirkan tersebut. Contoh : Seorang yang ketika sakit harus tayammum karena jika bersuci dengan air mengkhawatirkan sakitnya tambah parah maka ketika sudah sembuh sakitnya saat itu pula batal tayammumnya.

 

Beberapa masalah lain terkait tayammum

©      Jika ada air untuk bersuci namun jumlahnya sangat sedikit dan kalau dipakai bersuci tetap tidak akan mencukupi, apakah seseorang harus memakai air itu sampai habis baru tayammum atau boleh baginya untuk langsung tayammum ? Pendapat yang kuat dalam hal ini : dia boleh langsung tayammum tanpa perlu menghabiskan air yang memang tidak mencukupi untuk bersuci tersebut[10].

©      Jika tiba waktu sholat dan tidak didapatkan air untuk bersuci; namun diperkirakan di akhir waktu sholat akan datang air; apakah dalam hal ini boleh baginya untuk langsung tayammum ataukah harus menunggu datangnya air ? Pendapat yang kuat dalam hal ini boleh baginya untuk langsung bertayammum berdasarkan hadits Jabir ibn ‘Abdillah radhiyallahu ‘anhuma dimana Nabi shallallahu ‘alaihi wa sallam menyebutkan beberapa keistimewaan yang beliau miliki dan tidak dimiliki oleh para nabi yang lain. Diantaranya Dan dijadikan bumi bagiku sebagai tempat sholat dan sarana untuk bersuci. Maka, siapapun dari umatku jika tiba waktu sholat kepadanya hendaklah dia sholat… (HR.al-Bukhari dan Muslim)

©      Ada beberapa kemungkinan terkait tayammum dan datangnya air serta sholat yang dilakukan :

  1. Air ada setelah dilakukan tayammum dan sebelum dilakukan sholat; maka tayammum batal dan wajib bersuci dengan air baru menegakkan sholat.
  2. Air ada setelah dilakukan tayammum dan setelah ditegakkan sholat dengan sempurna (baik waktu sholat sudah berakhir maupun masih tersisa waktu sholat tersebut); maka pendapat yang kuat : sholat tidak perlu diulang namun tayammum batal. Artinya, jika hendak melakukan sholat lainnya harus bersuci dengan air.
  3. Air datang ketika seseorang sedang menegakkan sholat (belum selesai) maka dalam hal ini pendapat yang kuat dan lebih berhati – hati : dia keluar dari sholat, kemudian bersuci dengan air dan mengulang sholat dari awal.

©      Seorang yang mengalami luka di anggota wudhunya dan tidak mungkin mengalirkan air ke luka tersebut atau lukanya diperban dan tidak boleh dibasuh oleh air; apakah disyariatkan mengusap perbannya ? Pendapat yang kuat dalam hal ini : tidak disunnahkan mengusap di atas perban dan sejenisnya karena berbagai hadits yang datang dalam hal ini tidak ada yang shahih[11].

©      Tayammum tidak disyariatkan sebagai pengganti dari menghilangkan najis.

©      Seorang yang tidak memiliki air untuk bersuci namun ada air yang dijual maka dia harus membelinya selama sesuai dengan kemampuannya dan tidak memberatkannya.

©      Seorang yang khawatir dengan memakai air akan membahayakan dirinya karena dinginnya air atau cuaca; maka dia harus berusaha terlebih dulu memanaskan air atau cara – cara lain agar bisa bersuci dengannya. Jika berbagai cara tidak memungkinkan baru dia diperbolehkan bersuci dengan tayammum.

©      Bukan syarat sahnya tayammum meratakan usapan debu dan sejenisnya ke seluruh bagian wajah dan telapak tangan[12] karena tayammum bertujuan memudahkan para hamba-Nya.

©      Seorang yang tidak mendapatkan air sekaligus sha’iid toyyib untuk bersuci diistilahkan dengan faqid aththoruroin. Dalam keadaan ini, pendapat  yang kuat : tetap wajib menunaikan sholat pada waktunya dan tidak perlu mengulang sholat jika sudah ada air atau sha’iid toyyib.

©      Seorang yang tidak memiliki air yang cukup untuk mandi dan dia ingin berhubungan badan dengan istrinya maka di aboleh melakukannya dan sama sekali tidak tercela walaupun setelah itu dia harus tayammum untuk sholat.

 



[1] Akan datang penjelasan mengenai makna sha’iid toyyib insyaallah.

[2] Termasuk dianggap tidak mendapatkan air adalah seorang yang melihat air di dalam sumur yang sangat dalam namun tidak mungkin untuk mengambil airnya dengan cara apapun. (Ad Darori)

[3] Seperti Al Khalil, Ibnul A’rabi dan Az Zajjaj, bahkan az-Zajjaj berkata bahwa beliau tidak mengetahui adanya beda pendapat di kalangan pakar bahasa Arab dalam hal ini. (Adhwaul Bayan )

[4][4] Adapun pendapat sebagian ulama yang mengkhususkan permukaan bumi yang berupa tanah saja yang boleh ditepuk ketika tayammum adalah pendapat yang lemah sebagaimana dijelaskan oleh para muhaqqiqin seperti asy-Syinqithy, as-Sa’di (dalam kitab beliau al-Mukhtarot al-Jaliyyah ), Ibnul ‘Utsaimin, dll.

[5] Al-Imam Muslim juga meriwayatkan hadits ini namun secara mu’allaq  (tanpa menyebutkan guru beliau).

[6] Silahkan dirujuk ke Syarh Shahih Muslim dan Adhwaul Bayan.

[7] Adapun berbagai riwayat yang menjelaskan bahwa ketika tayammum telapak tangan ditepukkan dua kali atau lebih maka semuanya tidak shahih, sebagaimana ditegaskan para pakar hadits seperti Ibnul Qayyim dan al-Albani; bahkan sebagian haditsnya berderajat sangat lemah. (Bisa dirujuk ke Tafsir Ibn Katsir )

[8] Fath Dzil Jalal dan Syarh Shahih Muslim.

[9] Inilah yang dipilih oleh guru kami asy-Syaikh Abdurrahman al-‘Adani hafizhahullah sebagaimana dalam rekaman pelajaran Syarh Muntaqol Akhbar

[10] Inilah pendapat yang dipilih oleh asy-Syaikh ‘Abdurrahman. Diantara alasan beliau : sebagaimana seseorang yang melakukan zhihar (mengatakan kepada istrinya ‘kamu seperti punggung ibuku’ ) penebus/kaffarohnya adalah membebaskan budak, jika tidak mampu bepuasa 2 bulan berturut – turut. Maka, seseorang yang hanya punya harta ½ dari harga seorang budak dianggap tidak mampu sehingga dia tidak diperintahkan membayar semampunya baru berpuasa. Dalam hal ini dia langsung berpuasa.

[11] Irwaul Ghalil dan Tamamul Minnah.

[12] Inilah yang dikuatkan al-Albani dalam ats Tsamr al-Mustathob ­dan syaikhuna ‘Abdurrahman al-‘Adani.

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