Munaafiqeen Flee From The Musaajid

"Masjid". Musjid is wrong.


"Masaajid" is the plural of Masjid. Musaajid is wrong. The letter "meem" م has fathah, not dhammah.

A bit harsh innit? (Even though it's probably true in many cases - and not true in many where there is lawful and valid wisdom).

Especially when there are so many big crimes happening on which time spent attempting to rectify or at least (yughayyir bi lisaan) would be better spent. sounds very self-righteous or possibly even jealous lol.

I was thinking that the people getting up and rushing out were practicing nifaq based on the statement i read somewhere about the last to enter the mosque and the first to leave when i first started going to the mosque regularly, and recall that the respected imam of East London Mosque once acknowledged the brothers and sisters who had used a large part of their lunch breaks or taken leave from employers or businesses in order to come to the congregation and get the compulsory duties completed, and i think (can't recall fully) he also mentioned the "last to enter and first to leave" statement in context - i saw it in context after his wise and informative attempt at Islaah anyway.

The good and indignant imam would do better if he acknowledged the ones who had come to seek the good pleasure of Allah and others who are probably mostly walking out simply because they have lawful priority needs or because they don't understand the meaning or benefit of what they are chanting - so he too may have possibly fallen short in his responsibilities to his congregation in that his message is likely reaching their ears and throats, not being processed well by their minds, and therefore not reaching their hearts.

To set the record straight - jumu'ah congregation essentially consists of a truthful and sincere speech for Allah's sake and not for taaghoots' sake - in which good is advised/enjoined and wrong is dettered/prevented - and two rakahs of prayer.

Qabl al jumu'ah means before congregation(al prayer) and Ba'd al jumu'ah means after congregation(al prayer) -and these are not jumu'ah prayer - a bida'ah (innovation) should not be constructed by attempting to add other prayers to it to the extent that those who fulfil the rights of Allah are condemned. Tahiyyat al masjid is also different although enjoined upon the one who enters the masjid when and/or if it is fair to do so.




It is reported (link below) that the ending verses of surah al jumu'ah were revealed when the people ran out during the address for Allah's sake by the messenger of Allah who was the leader of the congregation - and Allah tells people that they can leave after the congregational prayer.

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Allah said,
﴿إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ﴾
(When the call is proclaimed for the Salah on Friday,) referring to the Adhan which was called, during the time of the Prophet , when he came out of his house and sat on the Minbar. The Adhan would be called before the Prophet near the door of the Masjid. As for the earlier Adhan that the Leader of the faithful, `Uthman bin Affan added, it was done because the Muslims increased in number during his time. Al-Bukhari recorded that As-Sa'ib bin Yazid said, "In the lifetime of the Prophet , Abu Bakr and `Umar, the Adhan for the Friday prayer was pronounced while the Imam sat on the pulpit. But during `Uthman's later time when the Muslims increased in number, an additional call was pronouced upon Az-Zawra', meaning the Adhan was called upon the house which was called Az-Zawra''' Az-Zawra' was the tallest house in Al-Madinah near the Masjid.

Allah said,
﴿وَذَرُواْ الْبَيْعَ﴾
(and leave off business.) means, hastening to the remembrance of Allah and abandoning business, when the call to the Friday prayer is made. Therefore, the scholars of Islam agree, it is prohibited for Muslims to engage in business transactions after the second Adhan. Allah's statement,
﴿ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ﴾
(That is better for you if you did but know!) means, `your abandoning buying and selling, and instead, corcentrating your attention to Allah's remembrance and the prayer are better for you in this life and the Hereafter, if you but knew.' Allah's statement,
﴿فَإِذَا قُضِيَتِ الصَّلَوةُ﴾
(Then when the Salah is complete,) means, when the Friday prayer is finished,
﴿فَانتَشِرُواْ فِى الاٌّرْضِ وَابْتَغُواْ مِن فَضْلِ اللَّهِ﴾
(you may disperse through the land, and seek the bounty of Allah,) After Allah forbade Muslims from working after hearing the Adhan and ordered them to gather for the Friday prayer, He allowed them to spread throughout the earth and seek bounty after the prayer is finished. Ibn Abi Hatim recorded that when the Friday prayer finished, `Irak bin Malik would stand by the gate of the Masjid and invoke Allah, saying, "O Allah! I have accepted and complied with Your Call, performed the prayer You ordered and dispersed as You ordered me. Therefore, grant me of Your favor and You are the best of those who grant provisions.'' Allah's statement,
﴿وَاذْكُرُواْ اللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ﴾
(and remember Allah much, that you may be successful.) means, while you are buying and selling, giving and taking, remember Allah much and do not let this life busy you from what benefits you in the Hereafter. There is a Hadith that states,
«مَنْ دَخَلَ سُوقًا مِنَ الْأَسْوَاقِ فَقَالَ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، كَتَبَ اللهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ»
(Whoever enters a marketplace and says, "La ilaha illallah, He is alone without partners, His is the sovreignty and His is the praise, and He is Able to do all things.'' Then Allah will record a thousand-thousand (a million) good deeds for him and will erase a thousand-thousand evil deeds.) Mujahid said, "A servant (of Allah) will not be among those who remember Allah often, until he does so while standing, sitting and lying down.''
﴿وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا وَتَرَكُوكَ قَآئِماً قُلْ مَا عِندَ اللَّهِ خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَـرَةِ وَاللَّهُ خَيْرُ الرَزِقِينَ ﴾
(11. And when they see some merchandise or some amusement, they disperse headlong to it, and leave you standing. Say: "That which Allah has is better than any amusement or merchandise! And Allah is the best of providers.'')

The Prohibition of leaving the Masjid while the Imam is delivering the Friday Sermon

Allah criticizes what happened during one Friday sermon, when a caravan arrived at Al-Madinah and the people rushed out to the merchandise. Allah said,
﴿وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا وَتَرَكُوكَ قَآئِماً﴾
(And when they see some merchandise or some amusement, they disperse headlong to it, and leave you standing.) meaning, on the Minbar, delivering the Khutbah. Several of the Tabi`in said this, such as Abu Al-`Aliyah, Al-Hasan, Zayd bin Aslam and Qatadah. Muqatil bin Hayyan said that the caravan belonged to Dihyah bin Khalifah before he became a Muslim, and there were drums accompanying it.So they rushed to the caravan and left Allah's Messenger standing on the Minbar. Only a few remained, according to the authentic Hadith that Imam Ahmad recorded that Jabir said, "Once, a caravan arrived at Al-Madinah while Allah's Messenger was giving a Khutbah. So, the people left, and only twelve men remained ﴿with the Messenger ﴾. Then Allah sent down this Ayah,
﴿وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا﴾
(And when they see some merchandise or some amusement, they disperse headlong to it,)'' The Two Sahihs also recorded this Hadith. Allah's statement,
﴿وَتَرَكُوكَ قَآئِماً﴾
(And leave you standing.) proves that the Imam should deliver the speech on Friday while standing. In his Sahih, Imam Muslim recorded that Jabir bin Samurah said, "(During Jumu`ah,) the Prophet gave two speeches, and he used to sit between them. The Prophet would recite the Qur'an and remind the people (of Allah).'' Allah's statement,
﴿قُلْ مَا عِندَ اللَّهِ﴾
(Say: "That which Allah has...'') means the reward that is with Allah in the Hereafter,
﴿خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَـرَةِ وَاللَّهُ خَيْرُ الرَزِقِينَ﴾
(is better than any amusement or merchandise! And Allah is the best of providers.) means, for those who trust in Him and seek His provisions when they are allowed to do so. This is the end of the Tafsir of Surat Al-Jumu`ah. All praise and thanks are due to Allah and from Him comes the success and immunity from error.

http://www.qtafsir.com/index.php?opt...342&Itemid=118


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Another small mention - Jumu'ah khutbah and prayer is to be done for Allah's sake and not for the sake of fitnah and abad-at-taaghoot. It is a testament to the dire situation of the planet when globally known people are forced to resort to avoidance of the masaajid like the youth of surah al kahf due to the fact their often well meaning imams are forced by lowly secularist extremist criminals to make false fatwas causing unnecessary strife and debate in defiance of truth and reason.


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The Messenger said: “whoever hears the call to prayer, and does not respond, then there is no prayer for him unless he has a valid excuse.” [Authenticated by Al-Albani]

«من سمع النِّداء فلم يُجب فلا صلاة له إلا من عذر» صححه الألباني

@azc

There is a difference between what is compulsory, what is recommended strongly, what is recommended generally, what is personal optional, what is slight easily forgivable error, and what is major crime - and there are varying grades amongst and between these depending on many variables.

I am only stating what is required i.e compulsory in Jumu'ah and what isn't - and emphasizing my humble opinion that the good and indignant imam would do better to applaud his congregation for their fulfillment of what is required by Allah as way of positive encouragement in the climate where the brows of some are raised if you remove the keram board pieces and command the youth to come to obligatory prayer, and that he would do better to look at the root causes of their not performing compulsory and additional recommended prayers rather than loading their backs with more sealed and un-comprehended burdens, - so that they don't become like tired donkeys carrying scrolls for a perceived overbearing slave master and that they don't flee like donkeys fleeing from a lion - his congregation does not consist mainly of people on the level of seasoned sahaabah and he would be wise to acknowledge that so as not to put them to unnecessary fitnah, and so as to lighten their burdens to a level that they can carry, must carry, and will learn to happily carry once they see the benefit.

I know it's difficult to see it from that perspective as an imam who spends more time inside the mosque than other people, but the tack required for getting people to do better than compulsory is not force and stick (and force and stick doesn't work in most situations - although it is required in some situations when and where possible and wise to apply).

When Allah tells us "fa-idhaa qudiyat as-salaat fa intashiroo fi al ard wa ibtaghoo min fadl Allah wa udhkuroo Allaaha katheeran la'allakum tuflihoon" it is for a reason, i believe you will see the hadith you quoted in a better light if you study further the recommendation for women not to follow funeral processions.




If Qabl means before, and ba'd means after, then it is easy to understand that jumu'ah salaah means what is between, now the advice to people by Allah to "disperse into the land and seek Allah's lawful and good bounty when salaah is "qudiyah" is also advice of what is allowed - and a clear instruction that the new Holy-Day is not strict dusk to dusk like the previously enjoined Sabbath and that business may be conducted ba'd al Jumu'ah salaah.

Anyways - if uncertain, ask yourself how many rakahs fajr prayer consists of and prepare to be surprised if you believe it to be four.

We seriously need to make the guidance of Allah alive in ourselves and in the youth who are bombarded with many kinds of entertainment and amusement, and this will not be done by demanding or even implying that they must pray optional prayers which it was a practice of the Prophet and his high level companions to pray during the final stages of the training, and that training wasn't simply meaningless push-ups in oblivion and ignorance for them.

I recall the days when i understand barely anything of my prayers and the atmosphere around me was far from taqwa even though mum and dad prayed at home - if i felt like it would be disrespectful or uncomfortable not to pray in any given situation - even wudhu was bunked off where possible if i was in a careless mood, praying additional prayers would've been far from helpful.

No point encouraging marathons where mending what is decaying, broken, or slowly sprouting/re-sprouting -is required.

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Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

When Allah, may He be exalted, enjoined the five daily prayers in Makkah, he enjoined them with two rak‘ahs each. Then that was confirmed when travelling, and more was added to the prayers when staying at home, as is proven in as-Saheeh from ‘Aa’ishah (may Allah be pleased with her), who said: When he (the Prophet – blessings and peace of Allah be upon him) migrated to Madinah, (two rak‘ahs) were added to the prayers when staying at home (i.e., not travelling); Maghrib prayer was made three rak‘ahs, because it is the Witr of the day, and Fajr prayer was confirmed with two rak‘ahs, so as to allow for lengthy recitation therein, hence there was no need to increase the number of rak‘ahs.

End quote
from Majmoo‘ al-Fataawa, 23/114.

A similar case is the shortening of Jumu‘ah prayer to two rak‘ahs because of the khutbah. Ibn al-A‘raabi narrated in his Mu‘jam (1447) that ‘Aa’ishah the Mother of the Believers (may Allah be pleased with her) said: Allah, may He be exalted, enjoined the prayer upon His Prophet (blessings and peace of Allah be upon him) in Makkah, with two rak‘ahs in each prayer, except Maghrib, which is the Witr of the day. When he migrated to Madinah and settled there, two rak‘ahs were added to each two rak‘ahs, except Maghrib prayer, for it is the Witr of the day; Fajr prayer, so as to allow for lengthy recitation therein; and Jumu‘ah prayer, in which the prayer is two rak‘ahs because of the khutbah.

Ibn Qudaamah (may Allah have mercy on him) said:

It was narrated from ‘Umar (may Allah be pleased with him) that he said: The prayer was made shorter because of the khutbah. The view of ‘Aa’ishah is similar to that. Sa‘eed ibn Jubayr said: Jumu‘ah was four (rak‘ahs), then the khutbah took the place of two rak‘ahs.

End quote
from al-Mughni, 2/224

And Allah knows best.

https://islamqa.info/en/210538


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Re. The compulsory:

Hadith No: 541
From: Sahih Bukhari. Chapter 10, Times of the Prayers

Narrated/Authority of Aisha

Allah's Apostle once delayed the 'Isha' prayer and that was during the days when Islam still had not spread.
The Prophet did not come out till 'Umar informed him that the women and children had slept.
Then he came out and said to the people of the mosque:
"None amongst the dwellers of the earth has been waiting for it ('Isha prayer) except you."



Re. The basics:

Hadith No: 632
From: Sahih Bukhari. Chapter 11, Call to Prayers (Adhaan)

Narrated/Authority of Malik Ibn Buhaina

Allah's Apostle passed by a man praying two Rakat after the Iqama (had been pronounced).
When Allah's Apostle completed the prayer, the people gathered around him (the Prophet) or that man and Allah's Apostle said to him (protesting):
"Are there four Rakat in Fajr prayer? Are there four Rakat in Fajr prayer?"


http://ahadith.co.uk/searchresults.p...+crawl&rows=25

It's saddening that his blessed lectures are less available, but i managed to find one on this topic:

Tolerance - a hallmark of Muslim Character

http://altahleel.com/audios/media/to...dab-and-salook

Al-tahleel ...

Hamza Yusuf is now plagiarizing his titles lol - a testament to his originality.

Bro , I read a part of it and the case is not always true as its claimed here. Someone comes for Isha and fajr without break (meaning he has eemaan as hadith affirmed eemaan of such a person) but he rushes away , the inner story is he wants to pray the sunnah at his house which is also stressed in hadith to do so and seen as Sahabas did that too. So such a conclusion is not correct & its wrong to have bad doubts about your bro & if some one utters about such a person as a munafiq could make such an utterer, the first munafiq ( naudhubillah imho, since such takfir reciprocates to the giver or utterer as seen in hadith if the one who is said about is not a munafiq ) as such a person who prays regularly subuh and Isha is a person of eemaan which hadith had stressed us that we can give a testimony about him


Another reason could be the disturbance of some cause at the Masjid such as reading Quran loud , Zikir loud etc which Prophet had clearly barred not to disturb others during worship. Even some like tablighi bros start preaching loud in the place of people doing their salah which also goes against it when even the reciting of Quran Kareem is not allowed to be recited in that manner then how about the lesser degree aamals ?

And its also a Prophesy of Prophet that people will sit in masjids in groups talking about dunya and voices will be raised which could also cause the righteous bros to leave the masjid soon.

The author is extremely angry with them because: ''They shamelessly congregate outside the Musjid indulging in worldly conversation and even satanically smoking''.

format_quote Originally Posted by azc

The author is extremely angry with them because: ''They shamelessly congregate outside the Musjid indulging in worldly conversation and even satanically smoking''.

I would usually go upstairs to the library which overlooks the courtyard after prayer at regents park mosque and would observe from above that the way people would come out of the mosque after prayer filling the courtyard, smiling and chit chatting casually was quite lawful, pleasant, and motivating - these were people who had come to prayer and not gone to the pub to drink alcohol and commit zina.
Anyone with a sound mind would be able to put it in the correct perspective,

Regarding "satanically smoking" - was it in rebellion to Allah and His messengers? what was it that was smoking? Tobacco? heroin? Crack? - or bodies of my brothers and sisters being murdered and burned to death with 100+ pound bombs and firewood and fuel by satanic secularists and mushrikeen around the globe? How much of his time does he spend raising awareness of the massive crimes taking place and condemning the criminal governments with whom his government is most likely a partner? Does he not realise how detached from reality he and his congregation has become? Is he aware that everybody on this planet is guilty party to the crimes taking place according to their capabilities - and does he inform the people that they must assist in the work of setting up justice for Allah's sake in order to offset the blame which is upon them and do their best to leave a Just God-fearing world behind them? Or is he the type who likes to feel pious in comparison to his congregation.
Also can't you find anything significant to re-re-regurgitate? Are you lonely? Or do you like to keep people busy with frivolities on behalf of corrupt secularist mischiefmakers? Are you aware that a munaafiq is one who pretends to be a Muslim believer whist in reality - hates Allah and His messengers and works hard to undermine the way of life that Allah has guided people to?
Do you not know that Allah sees your heart?

format_quote Originally Posted by azc

The author is extremely angry with them because: ''They shamelessly congregate outside the Musjid indulging in worldly conversation and even satanically smoking''.

Ohh is it so ! Its was a mistake i did' nt read fully .

format_quote Originally Posted by talibilm

Ohh is it so ! Its was a mistake i did' nt read fully .

It is necessary to explain the best course of action nicely with wisdom based on knowledge if someone doesn't know - as long as they are willing to listen and not argue out of rebellion simply for the sake of causing fitnah.

Firstly, we have established from the book of Allah and solid unambigious ahadith that Jumu'ah prayer is two rakah.
Secondly, from the multiple ahadith, it appears that it is a long established and wise practice of Muslims to meet and chat after Jumu'ah for Allah's sake - since it is an opportunity for the community to meet and chat in a pious setting.

I don't claim to know the unseen except that which Allah makes manifest, and nor do i claim to be an angel, but after all this time, experience, and research it should be easy to see that the Prophet recommended a separation between prayers.
Here are various ahadith which indicate this position, and it appears Islamically stronger than the position of confusing the simple required duties with the mountains of personal optional by adding multiple prayers to the obligatory until common people begin to feel that these personal optional acts are akin to the obligatory until it is a yoke upon them:


Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
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Book Eight - The Book of Virtues
Chapter 204 : Desirability of offering Nawfil (Voluntary or Optional) Prayers at Home [1128-1131 of 1896] View
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سواء الراتبة وغيرها والأمر بالتحول للنافلة من موضعالفريضة أَو الفصل بينهما بكلام [1128] عن زيد بن ثابت أنَّ النبي قَالَ : « صَلُّوا أَيُّهَا النَّاسُ فِي بُيُوتِكُمْ ، فَإنَّ أفْضَلَ الصَّلاَةِ صَلاَةُ المَرْءِ في بَيْتِهِ إِلا المَكْتُوبَةَ » . متفقٌ عَلَيْهِِ . في هذا الحديث : الحث على صلاة النافلة في البيت لتعود بركة الصلاة عليه وعلى أهل بيته .

1128. Zaid bin Thabit (May Allah be pleased with him)reported: The Prophet (PBUH) said, "O people! perform your (voluntary) Salat (prayers) in your homes because the best Salat of a man is the one he performs at home, except the obligatory Salat."

[Al-Bukhari and Muslim].

Commentary: This Hadith tells us that the Nawafil and Sunnah prayers should be performed at home. It goes without saying that all the Fard constituents of every Salat are to be performed in the mosque (Masjid) in congregation. The order to perform the Nawafil prayers at home shows its merits. Firstly, it saves a person from showing off, and secondly, houses are blessed due to them.

[1129] وعن ابن عمر رضي الله عنهما عن النبي قَالَ : « اجْعَلُوا مِنْ صَلاَتِكُمْ فِي بُيُوتِكُمْ ، وَلا تَتَّخِذُوهَا قُبُوراً » . متفقٌ عَلَيْهِِ . أي : لا تجعلوا بيوتكم كالقبور بعدم الصلاة فيها . ولفظ النَّسائي ، والترمذي : « صلوا في بيوتكم ولا تتركوا النوافل فيها » .

1129. Ibn 'Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Observe part of the [Nawafil (voluntary)] Salat (prayers) in your homes. Do not turn your homes into graves."

[Al-Bukhari and Muslim].

Commentary: "Observe part of the Salat (prayers) in your homes" here means Nawafil and Sunnah. The houses in which Nawafil are not performed are like graveyards. Such houses are like graves which have no scope for action and worship and are thus deprived of their reward, which is a great deprivation indeed.

[1130] وعن جابر قال : قَالَ رسول الله : « إِذَا قَضَى أحَدُكُمْ صَلاَتَهُ في مَسْجِدِهِ فَلْيَجْعَلْ لِبَيْتِهِ نَصِيباً مِنْ صَلاَتِهِ ؛ فَإنَّ اللهَ جَاعِلٌ في بَيْتِهِ مِنْ صَلاَتِهِ خَيْراً » . رواه مسلم . فيه : إيماء إلى طلب الإكثار من النوافل .

1130. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When you have finished your (Fard) Salat (prayer) in the mosque, you should observe some of your (Sunnah and Nawafil) Salat at home; Allah will bless your homes because of your Salat (in your homes)."

[Muslim]

Commentary: This Hadith has the same message which is conveyed by the preceding Ahadith namely that the Fard Salat should be performed in the Masjid (mosque) while some of the supererogatory, optional and voluntary prayers should be performed at home.

[1131] وعن عمر بن عطاءٍ : أنَّ نَافِعَ بْنَ جُبَيْرٍ أرْسَلَهُ إِلَى السَّائِبِ ابن أُخْتِ نَمِرٍ يَسأَلُهُ عَنْ شَيْءٍ رَآهُ مِنْهُ مُعَاوِيَةُ في الصَّلاَةِ ، فَقَالَ : نَعَمْ ، صَلَّيْتُ مَعَهُ الجُمُعَةَ في المَقْصُورَةِ ، فَلَمَّا سَلَّمَ الإمَامُ ، قُمْتُ في مَقَامِي ، فَصَلَّيْتُ ، فَلَمَّا دَخَلَ أَرْسَلَ إلَيَّ ، فَقال : لا تَعُدْ لِمَا فَعَلْتَ. إِذَا صَلَّيْتَ الجُمُعَةَ فَلا تَصِلْهَا بِصَلاةٍ حَتَّى تَتَكَلَّمَ أَوْ تَخْرُجَ ؛ فَإنَّ رسولَ الله أمَرَنَا بِذلِكَ ، أن لا نُوصِلَ صَلاَةً بِصَلاَةٍ حَتَّى نَتَكَلَّمَ أَوْ نَخْرُجَ . رواه مسلم . المقصورة : الحجرة ، وأول من عملها معاوية حين ضربه الخارجيُّ . قال القاضي : واختلفوا في المقصورة فأجازها كثير من السلف وصلَّوا فيها . وفي الحديث : النهي عن وصل النافلة بالفريضة قبل الكلام ، والتحول من موضعها . وفيه : لزوم الأدب مع أهل الفضل ، وحسن الإنكار . قال الشافعي : من وعظ أخاه سرًا فقد نصحه وزانه ، ومن وعظه جهرًا فقد فضحه وشانه .

1131. 'Umar bin 'Ata reported that Nafi' bin Jubair sent him to Sa'ib bin Ukht Namir to ask him about something that Mu'awiyah had seen him doing in Salat (prayer).
He said: "Yes, I performed the Friday prayer along with him in the enclosure (Maqsurah), and when the Imam concluded the Salat with Taslim, I stood up in my place and performed the Sunnah prayer.
When Mu'awiyah went home, he sent for me (and when I came) he said: "Never do again what you have done. When you have observed the Friday prayer, you must not start another prayer till you have spoken to some one or have shifted your place; because the Messenger of Allah (PBUH) ordered us not to follow up the congregational Salat with any other Salat until we have talked (to some one) or moved from the place."

[Muslim].

Commentary: "Maqsurah" was an enclosure in a mosque or a place which was made there for the security of rulers. When Muslim caliphs and rulers used to perform their prayers in congregation, they would occupy this place. The word "Friday" (Jumu'ah) has been mentioned here because of the incident reported in it, otherwise, this order applies to every Salat and is not restricted to Jumu'ah alone. There is a standing order that one must separate the Fard and the Sunnah of a Salat by some means, like conversation, changing place of the Salat, going out of the Masjid, etc., as has been mentioned in a Hadith narrated earlier. What Muawiyah has stated here is in the light of this Hadith.


http://islamicstudies.info/hadith/ri...h=1128&to=1131


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Regarding the smoking of tobacco - it is easy for people to study for themselves as to the benefits and harms - and for authorities to phase out without jumping to repel people by making sharp condemnations of an action which is minor on the scale of drugs, alcohol, and chewed substances, and is still a widespread addiction. Even women and girls in Bangladesh chew the stuff with betelnut - not that i'd want my children to pick up the habit, and as an on and off tobacco smoker myself who has also advised people in a good way on methods to stop when i've been off it myself, i can assure you that calling it's consumption "satanic" when Allah has not done so - unless it is consumed out of rebellion against Allah - is unwise, and such classification itself may be satanic if it is classified so with the aim of repelling people from Islam.



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84. To the Madyan People (We sent) Shu’aib, one of their own brethren: he said: “O my people! worship Allah. Ye have no other god but Him. And give not short measure or weight: I see you in prosperity, but I fear for you the penalty of a day that will compass (you) all round.
85. “And O my people! give just measure and weight, nor withhold from the people the things that are their due: commit not evil in the land with intent to do mischief.
86. “That which is left you by Allah is best for you, if ye (but) believed! but I am not set over you to keep watch!”
87. They said: “O Shu’aib! Does thy (religion of) prayer command thee that we leave off the worship which our fathers practised, or that we leave off doing what we like with our property? truly, thou art the one that forbeareth with faults and is right- minded!”
88. He said: “O my people! see ye whether I have a Clear (Sign) from my Lord, and He hath given me sustenance (pure and) good as from Himself? I wish not, in opposition to you, to do that which I forbid you to do. I only desire (your) betterment to the best of my power; and my success (in my task) can only come from Allah. In Him I trust, and unto Him I look.
89. “And O my people! let not my difference/opposition/split (SHIQAAQ) cause you to sin, lest ye suffer a fate similar to that of the people of Noah or of Hud or of Salih, nor are the people of Lut far off from you!
90. “But ask forgiveness of your Lord, and turn unto Him (in repentance): For my Lord is indeed full of mercy and loving-kindness.”
91. They said: “O Shu’aib! much of what thou sayest we do not understand! In fact among us we see that thou hast no strength! Were it not for thy family, we should certainly have stoned thee! for thou hast among us no great position!”
92. He said: “O my people! is then my family of more consideration with you than Allah. For ye cast Him away behind your backs (with contempt). But verily my Lord encompasseth on all sides all that ye do!
93. “And O my people! Do whatever ye can: I will do (my part): Soon will ye know who it is on whom descends the penalty of ignominy; and who is a liar! and watch ye! for I too am watching with you!”
94. When Our decree issued, We saved Shu’aib and those who believed with him, by (special) mercy from Ourselves: But the (mighty) blast did seize the wrong- doers, and they lay prostrate in their homes by the morning,-
95. As if they had never dwelt and flourished there! Ah! Behold! How the Madyan were removed (from sight) as were removed the Thamud!

From Quran, Chapter 11

format_quote Originally Posted by azc

I disagree with author labeling them as munafiqin

As long as your disagreement with a person is in sincere obedience and submission to Allah with all essential variables taken into account - then you are correct.

format_quote Originally Posted by azc

though but his matter of concern is valid.

Depends on the reason for his concern - the reasoning he gave appears invalid in Allah's sight.

format_quote Originally Posted by azc

Who can defend those people who prefer talking and smoking outside the masjid to praying sunnah/nafil salah except the one who himself is heedless to supererogatory prayers....?

The person who has learned and pondered more deeply than the person making the out of place condemnation about the difference between requirements and limits of Allah and the traditions of pious people whose actions have been falsely canonised into a matrix of perceived par-obligatory laws - if he/she is speaking and acting justly in the proper tempered perspective and is continually learning the difference between acceptable and unacceptable tolerance from experience and ponderment and focuses on priorities for the sake of Allah.

Please keep the smoking part separate without bundling it since it is not your duty to put people to fitnah by obscurity and trial - and Allah the Most Just who guides whom He wills and misleads those in whose hearts is rebellion cannot be questioned for his deeds whilst people can and will be.

Condemning the habitual smoking of tobacco without rebellion as Satanic without having taken justly phased steps to remove it from society is not the method of preventing tobacco smoking, the ruling councils of Madina know this, the NHS knows this, and Allah the Most Wise and Just doesn't even do this with individual, family, and society corrupting and destroying intoxicating liquors.

I am also certain that many of the people making such intolerant and sharp criticisms about tobacco smoking out of aquired habit would be amongst the first to shout "taliban zealot" if some sound minded people in society actually took the proper phased steps to remove it from society with justice.

format_quote Originally Posted by azc

Everybody knows the difference between fardh and sunnah/nafil salah but this practice of leaving sunnah/nafil without any valid reason is reprehensible.

The leaving of some optional deeds of other people is only reprehensible to the one who has not yet come to understand how law works - since a condemnation can only be applied to an unlawful action or a superficially apparent lawful action that is done with an obvious unlawful intention.

format_quote Originally Posted by azc

See the amal of salaf, they devoted their time to maximum amount of nawafil.

Their personal optional good deeds are of benefit to themselves, to those whom they prayed for, and to those who made it easy for them if each is done for Allah's sake - these actions do not lay a yoke upon those who fulfil their lawful duties seeking Allah's good pleasure.

format_quote Originally Posted by azc

E.g.Imam Ahmad Bin Hanbal (R) would pray 300 rak'as daily until he fell sick from this and he prayed 150 rak'as daily. (Siyar A`lam al-Nubala)

Although Imam Ahmad ibn Hanbal may have been rewarded for his over-zealousness to please Allah - just as the ruhbaan who practiced celibacy for Allah's sake may have been rewarded for their innocent zeal - it is apparent that his latter action is closer to the justly balanced path in Allah's sight was better for him - since a person who is neither overly excessive nor niggardly but holds a just balance between extremes whilst self-sacrificing with sound and bearable consistent justice is better in Allah's sight than the person who fulfils only his/her required imposed duties, but a person who goes to extremes such that he/she becomes destitute through no fault other than his/her own, and becomes unable to remain consistent in his/her obligations may become blameworthy if he/she persists in extremes.
But this just temperment obviously comes from a learning curve of which Allah the Bounteous and swift at reckoning is witness.

format_quote Originally Posted by azc

@Abz2000 :

Narrated Al-Mughira:
The Prophet )ﷺ‎ s.a.w ( used to stand )in the prayer( or pray till both his feet or legs swelled. He was asked why )he offered such an unbearable prayer( and he said, "should I not be a thankful slave."

حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ حَدَّثَنَا مِسْعَرٌ، عَنْ زِيَادٍ، قَالَ سَمِعْتُ الْمُغِيرَةَ ـ رضى الله عنه ـ يَقُولُ إِنْ كَانَ النَّبِيُّ صلى الله عليه وسلم لَيَقُومُ لِيُصَلِّيَ حَتَّى تَرِمُ قَدَمَاهُ أَوْ سَاقَاهُ، فَيُقَالُ لَهُ فَيَقُولُ ‏"‏ أَفَلاَ أَكُونُ عَبْدًا شَكُورًا ‏"‏‏.‏

Reference: Sahih al-Bukhari 1130
In-book reference: Book 19, Hadith 10
USC-MSA web )English( reference: Vol. 2, Book 21, Hadith 230

Is swelling possible without praying excessive amount of nafil salah or continuous-standing in salah..?

I don't know if anybody has ever compared prophet s.a.w or sahaba RA or their followers to Ruhban for praying nafil salah.

Allah revealed the opening verses of Surah Tuaa-Haa (chapter 20) of the Quran to him and then he learned to take it a bit easier.
He too was human despite his massive intellect and despite having been chosen to deliver Allah's message, and he too was learning Islaam through Allah's guidance.

It was those who had unrealistic expectations of him who questioned his prophethood, rejected, betrayed, and fought against him - and it is those who saw him as a sincere man from amongst themselves who had been loaded with a very heavy duty that gathered around him, assisted and advised him in times of ease and difficulty, and who were his closest companions.
That is why he took his close associate Abu Bakr to do the political talking for him when he visited the tribes for refuge, and why he took his trustworthy for the task uncle 'Abbaas with him to bargain with the Ansaari Muslims of Al Madeenah.
It is only those who know the difference between the nature of Allah and of Messengers of Allah that truly believe in Allah and His messengers on a solid and unshakeable foundation.
The remainder think he can't die if he's a prophet and commit riddah as soon as the angel of death takes him - because they never bother to think about Allah properly.



Chapter: The command to one who becomes sleepy while praying, or who starts to falter in his recitation of the Qur’an or statements of remembrance, to lie down or sit down until that goes away(31) باب أَمْرِ مَنْ نَعَسَ فِي صَلاَتِهِ أَوِ اسْتَعْجَمَ عَلَيْهِ الْقُرْآنُ أَوِ الذِّكْرُ بِأَنْ يَرْقُدَ أَوْ يَقْعُدَ حَتَّى يَذْهَبَ عَنْهُ ذَلِكَ

Anas reported that the Messenger of Allah (ﷺ) entered the mosque (and he found) a rope tied between the two pillars; so he said:
What is this? They said: It is for Zainab. She prays and when she slackens or feels tired she holds it. Upon this he (the Holy Prophet) said: Untie it. Let one pray as long as one feels fresh but when one slackens or becomes tired one must stop it. (And in the hadith transmitted by Zuhair it is:" He should sit down." )

وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا ابْنُ عُلَيَّةَ، ح وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ، قَالَ دَخَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْمَسْجِدَ وَحَبْلٌ مَمْدُودٌ بَيْنَ سَارِيَتَيْنِ فَقَالَ ‏"‏ مَا هَذَا ‏"‏ ‏.‏ قَالُوا لِزَيْنَبَ تُصَلِّي فَإِذَا كَسِلَتْ أَوْ فَتَرَتْ أَمْسَكَتْ بِهِ ‏.‏ فَقَالَ ‏"‏ حُلُّوهُ لِيُصَلِّ أَحَدُكُمْ نَشَاطَهُ فَإِذَا كَسِلَ أَوْ فَتَرَ قَعَدَ ‏"‏ ‏.‏ وَفِي حَدِيثِ زُهَيْرٍ ‏"‏ فَلْيَقْعُدْ ‏"‏ ‏.‏

Reference : Sahih Muslim 784 a
In-book reference : Book 6, Hadith 259
USC-MSA web (English) reference : Book 4, Hadith 1714
(deprecated numbering scheme)

@Abz2000 :

Let one pray as long as one feels fresh but when one slackens or becomes tired one must stop it.

and some people get tired after praying ONLY fardh salah....
So they rush out of masjid....!

Abu Hurayrah (may Allaah be pleased with him) said: “The first of his deeds for which a person will be brought to account on the Day of Resurrection will be his prayer. If it is sound then he will have succeeded but if it is not sound then he will be lost and doomed. If anything is lacking from his obligatory prayers, the Lord will say: ‘Look and see whether My slave has any voluntary (prayers),’ and the shortfall from his obligatory prayers will be made up from that. Then all his deeds will be dealt with in like manner.”

Narrated by al-Tirmidhi, 413; Abu Dawood, 864

Yous sound so desperate in that you attempt to condemn others for their apparent lack of non-obligatory personal optional actions despite all the evidence provided - when these non-obligatory actions are for each individual.
You actually sound like them kids that moan and say "miiiisss" to the teacher in school and then tell irrelevant tales even after the facts of the matter have been made clear to you.

Yous try to do deeds as you should seeking my Rabb and your Rabb's pleasure and mercy whilst being heedful of those intentions and actions which will bring on you His wrath -based on what you know, and i will try to do deeds as i should seeking my Rabb and your Rabb's pleasure and mercy whilst fearing that which will bring on me His wrath -based on what i know, and we'll see where it goes from there.
We can take and give advice for Allah's sake when possible, though none will be asked about the deeds of another from whom he/she is separate, not responsible for, and unallied in spirit, and each peoples will be held to account by Allah according to their intentions, circumstances, responsibilities, and abilities - and Allah will judge and weigh and recompense soon.

I believe that i have explained the best i can with clarity based on what i've learned on the topic and leave the rest to Allah

I just found this as i was searching ahadith for a different thread (had intended to post it earlier but couldn't think of what search terms i would've used).


It is regards the very limited teachings of Islam (lite edition) that the Prophet enjoined upon a bedouin man according to his advice:


كتاب الأدب 78 Good Manners and Form (Al-Adab)
(80)Chapter: "Make things easy for the people and do not make things difficult for them."(80)باب قَوْلِ النَّبِيِّ صلى الله عليه وسلم: «يَسِّرُوا وَلاَ تُعَسِّرُوا»
وَكَانَ يُحِبُّ التَّخْفِيفَ وَالْيُسْرَ عَلَى النَّاسِ.


Narrated Anas bin Malik:
The Prophet (ﷺ) said, "Make things easy for the people, and do not make it difficult for them, and make them calm (with glad tidings) and do not repulse (them ).


حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ يَسِّرُوا وَلاَ تُعَسِّرُوا، وَسَكِّنُوا وَلاَ تُنَفِّرُوا ‏"‏‏.‏


Reference : Sahih al-Bukhari 6125
In-book reference : Book 78, Hadith 152
USC-MSA web (English) reference : Vol. 8, Book 73, Hadith 146
(deprecated numbering scheme)

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كتاب المقدمات 1 The Book of Miscellany
Anas (May Allah be pleased with him) reported:
The Prophet (ﷺ) said, "Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do not repulse (them)."

[Al-Bukhari and Muslim].

وعن أنس رضي الله عنه عن النبى صلى الله عليه وسلم قال‏:‏ “يسروا ولا تعسروا وبشروا ولا تنفروا ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

Arabic/English book reference : Book 1, Hadith 637
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(1)Chapter: Fasting is obligatory in (the month of) Ramadan(1)

باب وُجُوبِ صَوْمِ رَمَضَانَ
وَقَوْلِ اللَّهِ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ}.
Narrated Talha bin 'Ubaidullah:
A bedouin with unkempt hair came to Allah's Messenger (ﷺ) and said, "O Allah's Messenger (ﷺ)! Inform me what Allah has made compulsory for me as regards the prayers." He replied: "You have to offer perfectly the five compulsory prayers in a day and night (24 hours), unless you want to pray Nawafil." The bedouin further asked, "Inform me what Allah has made compulsory for me as regards fasting." He replied, "You have to fast during the whole month of Ramadan, unless you want to fast more as Nawafil." The bedouin further asked, "Tell me how much Zakat Allah has enjoined on me." Thus, Allah's Messenger (ﷺ) informed him about all the rules (i.e. fundamentals) of Islam. The bedouin then said, "By Him Who has honored you, I will neither perform any Nawafil nor will I decrease what Allah has enjoined on me. Allah's Messenger (ﷺ) said, "If he is saying the truth, he will succeed (or he will be granted Paradise).


حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، أَنَّ أَعْرَابِيًّا، جَاءَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم ثَائِرَ الرَّأْسِ فَقَالَ يَا رَسُولَ اللَّهِ أَخْبِرْنِي مَاذَا فَرَضَ اللَّهُ عَلَىَّ مِنَ الصَّلاَةِ فَقَالَ ‏"‏ الصَّلَوَاتِ الْخَمْسَ، إِلاَّ أَنْ تَطَّوَّعَ شَيْئًا ‏"‏‏.‏ فَقَالَ أَخْبِرْنِي مَا فَرَضَ اللَّهُ عَلَىَّ مِنَ الصِّيَامِ فَقَالَ ‏"‏ شَهْرَ رَمَضَانَ، إِلاَّ أَنْ تَطَّوَّعَ شَيْئًا ‏"‏‏.‏ فَقَالَ أَخْبِرْنِي بِمَا فَرَضَ اللَّهُ عَلَىَّ مِنَ الزَّكَاةِ فَقَالَ فَأَخْبَرَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم شَرَائِعَ الإِسْلاَمِ‏.‏ قَالَ وَالَّذِي أَكْرَمَكَ لاَ أَتَطَوَّعُ شَيْئًا، وَلاَ أَنْقُصُ مِمَّا فَرَضَ اللَّهُ عَلَىَّ شَيْئًا‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَفْلَحَ إِنْ صَدَقَ، أَوْ دَخَلَ الْجَنَّةَ إِنْ صَدَقَ ‏"‏‏.‏

Reference : Sahih al-Bukhari 1891
In-book reference : Book 30, Hadith 1
USC-MSA web (English) reference : Vol. 3, Book 31, Hadith 115
(deprecated numbering scheme)


https://sunnah.com/bukhari/30


Note: it is obvious that other than prayers - there are many optional good acts that the person will inevitably do without knowing - such as removing a speck of dirt from the feeding container of his cattle out of empathy - but this will not make his statement a lie since oaths can always be upgraded to that which pleases Allah more, and obligatory acts other than those stated will inevitably fall before him in the form of choices - where his heart will be judged just as a person ignorant of the Quran or other recent revelations in an amazonian jungle is judged.

Here we see that his job wasn't only passing on legalese - but making any given situation better than it was:

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Riyad as-Salihin »The Book of the Remembrance of Allah - كتاب الأذكار
'Abdullah bin Busr (May Allah be pleased with him) reported:
One of the Companions said, "O Messenger of Allah. There are many injunctions of Islam for me. So tell me something to which I may hold fast." He said, "Keep your tongue wet with the remembrance of Allah."

[At-Tirmidhi].

- وعن عبد الله بن بشر رضي الله عنه أن رجلا قال‏:‏ يا رسول الله، إن شرائع الإسلام قد كثرت علي، فأخبرني بشيء أتشبث به قال‏:‏ ‏ "‏لا يزال لسانك رطبًا من ذكر الله‏"‏‏.‏ رواه الترمذي وقال حديث حسن‏.‏
Jami` at-Tirmidhi »The Book of Supplications - كتاب الدعوات عن رسول الله صلى الله عليه وسلم
`Abdullah bin Busr (ra) narrated that:
A man said: “O Messenger of Allah (saws), indeed, the legislated acts of Islam have become too much for me, so inform me of a thing that I should stick to.” He (saws) said: “Let not your tongue cease to be moist with the remembrance of Allah.”
حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا زَيْدُ بْنُ حُبَابٍ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، عَنْ عَمْرِو بْنِ قَيْسٍ، عَنْ عَبْدِ اللَّهِ بْنِ بُسْرٍ، رضى الله عنه أَنَّ رَجُلاً، قَالَ يَا رَسُولَ اللَّهِ إِنَّ شَرَائِعَ الإِسْلاَمِ قَدْ كَثُرَتْ عَلَىَّ فَأَخْبِرْنِي بِشَيْءٍ أَتَشَبَّثُ بِهِ ‏.‏ قَالَ ‏ "‏ لاَ يَزَالُ لِسَانُكَ رَطْبًا مِنْ ذِكْرِ اللَّهِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏
Sunan Ibn Majah »The Chapters on Etiquette - كتاب الأدب
It was narrated from Abdullah bin Busr that a Bedouin said to the Messenger of Allah(SAW) said:
"The laws of Islam are burdensome for me. Tell me of something that I will be able to adhere to. He said: 'Always keep your tongue moist with the remembrance of Allah, the Mighty and Sublime.'"
حَدَّثَنَا أَبُو بَكْرٍ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، أَخْبَرَنِي مُعَاوِيَةُ بْنُ صَالِحٍ، أَخْبَرَنِي عَمْرُو بْنُ قَيْسٍ الْكِنْدِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ بُسْرٍ، أَنَّ أَعْرَابِيًّا، قَالَ لِرَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ إِنَّ شَرَائِعَ الإِسْلاَمِ قَدْ كَثُرَتْ عَلَىَّ فَأَنْبِئْنِي مِنْهَا بِشَىْءٍ أَتَشَبَّثُ بِهِ ‏.‏ قَالَ ‏ "‏ لاَ يَزَالُ لِسَانُكَ رَطْبًا مِنْ ذِكْرِ اللَّهِ عَزَّ وَجَلَّ ‏"‏‏.‏

https://sunnah.com/search/?q=%D8%B4%...A7%D8%A6%D8%B9

Methods of encouraging optional good deeds with wisdom:


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But please bear in mind - there are many better ways of encouraging optional good deeds to people who don't understand Arabic or have limited Quran in their hearts than optional sualawaat (which also acts as revision of Quran for illiterate, less literate, and literate speakers of Arabic) such as reading the Quran, Ahadith, and other lawful benificial knowledge which contributes to learning about how to live as a beneficial Muslim for Allah's sake - and to teach his/her/their children the same.

Where people are ignorant of the meaning of what they pray - it is more rewarding than nawaafil prayers to learn the way of life which Allah has enjoined, and to set up justice according to Allah's judgement in its entirety - since the latter is a weighty obligation in safeguarding faith although the initially precipitating actions may feel like simple optional good deeds.
And Allah knows best.