The Law of Kafarat Prayer on the Last Friday of Ramadan, Here's the Detailed Explanation

Hukum Sholat Kafarat pada Jumat Terakhir Ramadhan, Begini Penjelasan Rincinya

"The Law of Kaffarah Prayer on the Last Friday of Ramadan, Here's the Detailed Explanation"

Dream - Every approaching the end of Ramadan, discussions about the tradition of kafarat prayer or al-bara'ah prayer always arise. This practice involves performing a number of obligatory prayers, starting from dawn until night, totaling 17 raka'at. Kafarat prayer is performed with the aim of replacing obligatory prayers that may be invalid or doubted in their implementation. Some even believe that performing kafarat prayer on the last Friday of Ramadan can replace prayers that have been missed for 70 years in one's life, and also overcome deficiencies in prayers performed due to doubt.

Regarding this matter, the scholars have different views, which are certainly based on strong evidence and arguments. So what is the actual ruling on performing the expiatory prayer on the last Friday of Ramadan according to the scholars? Without further ado, let's see the explanation of the ruling below!

The Law of Kafarat Prayer on the Last Friday of Ramadan, Here's the Detailed Explanation

"The Prohibited View"

The scholars who express their opinion in prohibiting the kafarat prayer on the last Friday of Ramadan adhere to the argumentation: 1. According to the scholars' perspective, there is no clear guidance in the hadiths of the Prophet or Islamic legal books regarding the kafarat prayer on the last Friday of Ramadan. Therefore, performing the kafarat prayer is considered an effort to introduce a religious practice that is not recommended or even disrupts the proper procedure of worship.

2. There is no clear basis in the Islamic law to specify the implementation of the expiatory prayer at the end of Friday in the month of Ramadan. 3. There is a clear explanation from authoritative fiqh experts of the Shafi'i school of thought regarding the prohibition of performing the expiatory prayer on the last Friday of Ramadan. 4. The hadith that is used as the basis for the expiatory prayer cannot be considered as evidence, as it does not have a clear chain of narration.

Called Disbelief

"Furthermore, according to Sheikh Ibn Hajar Al-Haitami in the book Tuhfah Al-Muhtaj, performing expiatory prayers on the last Friday of Ramadan is prohibited, and even considered disbelief. "What is even worse is the tradition in some areas of performing the 5 daily prayers on this Friday (the last Friday of Ramadan) after performing the Friday prayer, believing that these prayers can absolve the sins of prayers that have been missed throughout the year or even throughout one's lifetime. This is prohibited or even considered disbelief due to several unclear perspectives."

"Even that opinion was also responded to by Syekh Abdul Hamid al-Syarwani in Hasyiyah al-Syarwani 'ala al-Tuhfah by mentioning that the expiatory prayer contradicts all schools of thought."

"Perspective that Allows"

The view that allows this is based on the following arguments: 1. The opinion that tends to Al-Qadli Husain about making up the doubtful obligatory prayers has been abandoned, as recorded by Syekh Sulaiman al-Jamal in Hasyiyah al-Jamal.

"Al-Qadli Husain said, if someone makes up for the missed obligatory prayers in doubt, then it is hoped from Allah that the prayer can replace the deficiency in the obligatory prayer or at least be considered as a voluntary prayer. I heard that some of the companions of Bani Ashim said that he made up for all the prayers of his lifetime once and started making them up for the second time. Al-Ghuzzi said, this is a great benefit, which is rarely quoted by scholars."

2. The scholars argue that no one is completely sure of the validity of the prayer they have just performed, especially prayers that have been performed for a long time. 3. The scholars prohibit atonement prayers because they are concerned that these prayers may be considered sufficient to replace prayers that have been missed for a year. However, they believe that if this concern disappears, then the prohibition also disappears.

4. Following in the footsteps of the great scholars and spiritual guides who are proficient in spiritual knowledge, such as Sayyidi Syekh Fakr al-Wujud Abu Bakr bin Salim, Habib Ahmad bin Hasan al-Athas, al-Imam Ahmad bin Zain al-Habsyi, and many others.

The purpose of reason number 4 above is that the senior ulama in Yemen routinely recommend the implementation of kafarat prayers on the last Friday of Ramadan. In fact, at the Zabid Mosque in Yemen, this kafarat prayer is held in congregation. Therefore, following the practices of the saints and scholars who are knowledgeable in spiritual matters, even without clear evidence from the hadith of the Prophet, is considered sufficient to support the permissibility of this kafarat prayer. This argument is reinforced by the statement of Sheikh Abdul Wahhab al-Sha'rani in his work, Tanbih al-Mughtarrin, which is quoted in Kasyf al-Khafa'.

The translation of "Kesimpulannya" from Bahasa to English while preserving any HTML tags is: "In conclusion".

From several explanations that have been conveyed, both allowing and prohibiting, the belief regarding kafarat prayer as a substitute for the missed fardhu prayer for one year, is not acceptable. Because the obligation for individuals who abandon prayer, whether intentionally or forgetfully, is to make up for each missed prayer one by one, and there is no difference of opinion among scholars regarding this matter. On the contrary, kafarat prayer is considered only as a preventive measure.

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