Ruling on Kafarat Prayers on the Last Friday of Ramadan

Soon we will be at the end of the month of Ramadan. Lately, as discussed in previous years, problems have arisen related to tradition carried out at that time. Precisely on the last Friday, after the Friday prayers, there is a tradition of practicing kafarat prayer or called al-bara’ah prayer. Kafarat Prayer is performed by a number of rak'ahs of Fardlu Prayers. Five times the prayer times - Dhuhur, Asr, Maghrib, Isha 'and Fajr - a total of 17 rak'ahs. Some parties agree on the tradition, while others forbid it.

Kafarat Prayers are intended to invite fardlu prayers that are doubtful to be abandoned or invalid. There is a statement that this Kafarat prayer can replace the prayer that was left during his life for up to 70 years and can complement the deficiencies in the prayer that were carried out due to anxiety or others. How does Islamic law view the implementation of Kafarat prayer? There was a long discussion about the legal status of the Kafarat Prayer. Yemen's Hadlramaut Mufti, Sheikh Fadl bin Abdurrahman collected different views of the scholars in his book, Kasyf al-Khafa 'wa al-Khilaf fi Hukmi Shalat al-Bara'ah min al-Ikhtilaf. Scholars differ in their views on the law of performing Kafarat prayers, between allowing and forbidding them. This view is permissible, among others, because of the following considerations: First, it tends to be the opinion of al-Qadli Husain who permits the prayer of fardlu which is doubtful to be abandoned. The opinion is as follows:

فرع) قال القاضي لو قضى فائتة على الشك فالمرجو من الله تعالى أن يجبر بها خللا في الفرائض أو يحسبها له نفلا وسمعت بعض أصحاب بني عاصم يقول: إنه قضى صلوات عمره كلها مرة, وقد استأنف قضاءها ثانيا ا ه قال الغزي وهي فائدة جليلة عزيزة عديمة النقل ا هـ إيعاب "Branch of the problem: al-Qadli Husain said, if someone mengqadha prayer fardlu left doubtfully, then that is expected from God that prayer can replace defects in fardlu prayer or at least considered as sunnah prayer. I heard that some of his Ashab Bani Ashim said, that he made all the prayers of his entire life once and began to make the second time. Al-Ghuzzi said, this is a great principle, which is rarely quoted by scholars. " (Shaykh Sulaiman al-Jamal, Hasyiyah al-Jamal, juz.2, page 27)

In another editorial delivered:

إن الشك في عبادة بدنية أو مالية يجوز تعليق نية قضائها إن كان عليه وإلا فتطوع

"Doubt in worshiping the body or property, may hang the intention of qadhanya, if there really are dependents then the status is mandatory, if not, then the status of the sunna." (Shaykh Fadl bin Abdurrahman al-Tarimi al-Hadlrami, Kasyf al-Khafa 'wa al-Khilaf fi Hukmi Shalat al-Bara'ah min al-Ikhtilaf, page 4)

Second, no one believes in the validity of the prayer he just did, especially the first prayer.

Third, the prohibition on the prayer of expiation is because there is a concern that the prayer is enough to replace the prayer that was left for a year, when the concern is gone, then the haram law is lost.

Fourth, following the amaliyyah of the leaders of the clerics and the trustees of Allah who were experts in billah makrifat, including Sayyidi Sheikh Fakr al-Wujud Abu Bakr bin Salim, Habib Ahmad bin Hasan al-Athas, al-Imam Ahmad bin Zain al-Habsyi and many others. The prayers are routinely carried out and encouraged by the ulemas in Yemen. Even in the Yemen Zabid mosque, Kafarat prayers are routinely performed in congregation. Following the amaliyyah of the saints and ulemas ‘ârifin (ma'rifat expert) without knowing his istinbath theorem of the Prophet's hadith, it was enough to become the hujjah to allow this expiation. Shaykh Abdul Wahhab al-Sya'rani in the Tanbih al-Mughtarrin, as quoted in Kasyf al-Khafa ’said:

ومن القوم إذا لم يجدوا لذلك العمل دليلا من سنة رسول الله صلى الله عليه وسلم الثابتة في كتب الشريعة يتوجهون بقلوبهم إلى رسول الله صلى الله عليه وسلم فإذا حضروا بين يديه سألوه عن ذلك وعملوا بما قاله لهم ولكن مثل هذا خاض بأكابر الرجال

"Among the people, if they do not have the proposition of the Sunnah of the Prophet set out in the book of Shari'ah, they face his heart to the Prophet, when they are dealing with the Prophet, they ask him and practice what the Prophet said, but this is so special for Sufi authorities. " فإن قيل فهل لصاحب هذا المقال أن يأمر الناس بما أمره رسول الله صلى الله عليه وسلم بفعله وقوله؟ الجواب لا ينبغي له ذلك لأنه أمر زائد على السنة الصحيحة الثابتة من طريق النقل ومن أمر الناس بشيء زائد على ما ثبت من طريق النقل فقد كلف الناس شططا اللهم إلا أن يشاء أحد ذلك فلا حرج عليه كما هو شأن مقلدي المذاهب المستنبطة من الكتاب والسنة والله أعلم "

When asked, can Sufis who receive amaliyyah from the Prophet may order others as the Prophet ordered him? The answer is that this should not be done, because it is an additional case for the authentic Sunna, whoever orders human cases which exceeds the Prophet's sunna which was triggered based on a valid history, then he has given them a burden of confusion. Unless there are people who voluntarily follow it, then there is no problem, as is the case with the followers of the schools which originate in the Koran and hadith. " (Shaykh Fadl bin Abdurrahman al-Tarimi al-Hadlrami, Kasyf al-Khafa 'wa al-Khilaf fi hukmi Shalat al-Bara'ah min al-Ikhtilaf, page 43) Sheikh Abdurrahman bin Shaykh Ahmad Bawazir as quoted in Kasyf al-Khafa said:

ولا شك أن العارف بالله فخر الوجود أبا بكر بن سالم ممن يقلد في الصلاة المذكورة لأن العارف لا يتقيد بمذهب كما في الإبريز للشيخ عبد العزيز الدباغ بل قال فيه إن مذهب الولي العارف بالله أقوى من المذاهب الأربعة. انتهى

"There is no doubt that al-Arif billah Fakr al-Wujud Shaykh Abu Bakr bin Salim is one of the figures who follow the amaliyyah of kafarat / baraah prayer, because people who are experts on macrifate are not bound by certain schools of thought, such as information in the book of al-Ibriz, Sheikh Abdul. Aziz al-Dabbagh, in fact he said, in fact the school of guardians that al-Arif billah is stronger than the fourth school. " (Shaykh Fadl ibn Abdurrahman al-Tarimi al-Hadlrami, Kasyf al-Khafa 'wa al-Khilaf fi Hukmi Shalat al-Bara'ah min al-Ikhtilaf, page 48) The view is forbidden at least because of the following considerations: First, there is no clear guidance from the hadith of the Prophet or the Shari'a books, so that doing so is classified as israra ma lam yusyra '(presenting worship that is not prescribed) or ta'athi bi' ibadatin fasidah (performing corrupt worship). Second, the specificity of kafarat prayer at the end of Friday of Ramadan has no clear basis in shari'ah.

Third, there is the statement of sharih from the authoritative jurisprudence expert of the Shafi'i school, Sheikh Ibn Hajar al-Haitami as follows:

وأقبح من ذلك ما اعتيد في بعض البلاد من صلاة الخمس في هذه الجمعة عقب صلاتها زاعمين أنها تكفر صلوات العمات علية

"What's worse than that is the tradition in some areas in the form of prayer 5 times this Friday (the last Friday of Ramadan) after performing Friday prayers, they believe that prayer can melt the sins of the prayers left for a year or even during life, this is is haram or even kufr because of some vague viewpoints. " (Sheikh Ibn Hajar al-Haitami, Tuhfah al-Muhtaj, juz.2, page 457) Commenting on the above statement, Shaykh al-Syarwani said:

قوله (وذلك) أي الزعم المذكور قوله (لوجوه إلخ) منها إسقاط القضاء وهو مخالف للمذاهب كلها كردي "This violates all the schools." (Shaykh Abdul Hamid al-Syarwani, Hasyiyah al-Syarwani al ala al-Tuhfah, juz.2, page 457) Fourth, the hadith about the expiation can not be made the argument, because it does not have a clear sanad. The summary of the summary of the Kafarat Prayer Law is summarized in the statement of Mufti Shaykh Salim bin Said Bukair al-Hadlrami cited by Kasyf al-Khafa ’ش ش م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م sebagai berikut berikut berikut::::::::::: م:::: م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م م) وهل أحد نص عليها من العلماء وفعلها غير الشيخ أبو بكر وأولاده أفيدونا ؟! الجواب الحمد لله صلاة الفروض آخر جمعة من رمضان قضاء فوائت ليس على يقين منها, وتسمى صلاة البراءة, اختلف العلماء فيها, فقال بتحريمها جماعة كالشيخ ابن حجر وبامخرمة وغيرهما. وقال بجوازها كثير من علماء اليمن ، وكانت تصلى بجامع زبيد كما قال الناشري ، قال ولا يتركها إلا اللي. وهي محط رجال العلم وأئمة الفتوى وقد صلاها جماعة من الأئمة الورعين البارعين في علمي الظاهر والباطن كالفخر الشيخ أبي بكر بن سالم والإمام العلامة أحمد بن زين الحبشي والإمام الحبيب عمر بن زين بن سميط والحبيب العلامة أحمد بن محمد المحضار والعلامة الحبيب أحمد بن حسن العطاس والحبيب العلامة سالم بن حفيظ بن الشيخ بن أبي بكر بن سالم والحبيب العلامة عبد الله بن عبد الرحمن بن الشيخ أبي بكربن والمي

"What do you think about the five daily prayers conducted on the last Friday of Ramadan, may or not? Is there one of the scholars who allowed it and practice it besides Shaykh Abu Bakr bin Salim and his children? Answer, praise be to Allah, the five days prayer at the end of Friday of Ramadan is a prayer to pray for fardlu prayers that are not believed to be left behind, these prayers are called bara'ah prayers, scholars have different opinions regarding the law. A group of scholars such as Sheikh Ibn Hajar, Sheikh Bamakhramah and others forbid. And the majority of Yemeni scholars allow it, this prayer is performed at the mosque of Jami ’Zabid as Imam al-Nasyiri said, he said, not to leave this prayer except for a handful of people. This bara'ah prayer is an amaliyyah of the figures of knowledge and fatwa imams, this prayer is performed by the priests who are self-employed, who stand out in zhahir and inner science, such as al-Fakhr Shaykh Abu Bakr bin Salim, al-'Allamah Ahmad bin Zain al-Habasha, Habib Umar bin Zain bin Smith, Habib Ahmad bin Muhammad al-Mihdlar and other Hadlramaut scholars.

"فقد أقامها كل من المذكورين في جهاتهم وبلدانهم وأمر بها وأقرها الإمام الحجة الحبيب عبد الرحمن بن عبد الله بلفقيه وهو الذي كان يلقبه الإمام الحبيب عبد الله الحداد ب" علامة الدنيا "... إلى أن قال .... وكفى بهذا الإمام وبمن تقدم ذكرهم من أئمة الدين والعلماء الورعين حجة في جواز هذه الصلاة ، وإذا لم تقم بهم وبأمثالهم الحجة فيمن توم "

These people pray bara'ah in their areas and order people to do it, the ability to pray is also agreed by Habib Abdurrahman bin Abdullah Bilfaqih, dubbed by Habib Abdullah al-Haddad with "the very pious people in the world." Suffice this priest and the other priests mentioned earlier from religious priests and scholars who are self-serving, to be used as proof of the ability to pray bara'ah, if not possible, then who else can be used as ulama?

وقد قال بجواز القضاء مع الشك القاضي حسين والغزي كما في الجمل على المنهج والإمام الغزالي في الإحياء وفي ذلك أعظم دليل وأقوى حجة لما قاله وعمله هؤلاء الأئمة بل لو لم يقل بجواز هذه الصلاة ويفعلها إلا الشيخ أبو بكر بن سالم قوله وفعله كما في الحجة فإنه من كبار العلماء وأئمة الدين "Al-Qadli Husain and al-Ghuzzi allow the prayer of qadha along with doubts as in Hashiyyah al-Jamal and al-Imam al-Ghazali in the book of Ihya ', these are the strongest propositions and proofs of what is said and practiced by the Imams- priests mentioned above. In fact, if only the one who allowed and performed this prayer was only Sheikh Abu Bakr bin Salim, then it would have been enough, in fact he was classified as a leader of religious scholars and imams. " (Shaykh Fadl ibn Abdurrahman al-Tarimi al-Hadlrami, Kasyf al-Khafa 'wa al-Khilaf fi hukmi shalat al-Bara'ah min al-Ikhtilaf, page 37) Such is the explanation of the ulama's clerics about kafarat prayer or bara'ah prayer , hopefully they can respect each other for these differences, because they both have arguments that can be accounted for. What needs to be emphasized is, the belief that the expiation of the Kafarat prayer is believed to be a substitute for the Fardlu prayer which has been left for one year, is totally unjustified, because the obligation for those who leave the prayer, whether intentionally or forgetting, is to make it one by one, the ulama are not sincere in this matter. Kafarat prayer is intended as a step in anticipation (ihtiyath) only. Allah knows best. (M. Mubasysyarum Bih) ::: Note: This manuscript was first published on June 9, 2018, at 17.00. Editors re-upload it on Ramadan this time without making changes.

Source: https://islam.nu.or.id