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1. KAYSAANIYYAH
ASCRIBED TO: They are ascribed to Kaysaan who is the mawlaa of Ali (radiallaahu anhu), and also the student of Muhammad bin al-Hanafiyyah (son of Ali).
BELIEF: The core belief of this sect is that Ali (radiallaahu anhu) encompassed all the divine knowledge, and he knows all the secret hidden ta'weels (explanations, exegesis), and that he alone has the right to make interpretations of the Shariah texts, and obedience to this Imaam is the very essence of the religion (and which in turn invalidates the necessity of the legislated actions).
Muhammad bin al-Hanafiyyah freed himself from these people openly, however when he died, they claimed he is still living and that he will be given the permission to return. To the Kaysaaniyyah, Muhammad bin al-Hanafiyyah is the awaited Mahdi. Note the diffrence between this sect and others in that they only said Ali (radiallaahu anhu) possessed the divine knowledge, but did not actually deify him.
2. ZAYDIYYAH
ASCRIBED TO: They ascribe to Zayd bin Ali bin al-Husayn bin Ali bin Abi Talib.
BELIEF: Whilst they believe in the superiority of Ali (radiallaahu anhu), they also accept the principle that a person of lesser rank is able to take leadership despite the presence of the one with higher rank due to some considered beneficial interest which needed to be attained on account of the situation of presence of factors. This is how they view the rulership of Abu Bakr, Umar and Uthman (radiallaahu anhum).
When the Shias of Kufah heard of this position and that they do not free themselves of the two Shaykhs (Abu Bakr and Umar), they rejected them and so the Zaydiyyah labelled them "Raafidah." The Zaydiyyah are the most moderate and closest to Ahl al-Sunnah.
Zayd bin Ali bin al-Husayn studied with Wasil bin Ataa (founder of the Mu'tazilah), there were elements of i'tizaal (rationalism) as well as aspects of khurooj (revolt of the Kharijites), although he was not upon the actual core usool of the Mu'tazilah and Kharijites, and for this reason, traces of these influences are found in the Zaydee fiqh and manhaj.
3. IMAAMIYYAH
GENERAL BELIEF: These are of numerous sects as we shall see, but they carried the right of Imaamah (leadership) from Ali to his son Hasan, to his brother Husayn to his son Zayn al-Aabideen and then to his son Muhammad al-Baaqir, then to his son Ja'far al-Saadiq (may Allaah be pleased with them all). From here, they divided into two categories:
A) ISMAA'EELIYYAH
The first are those who then gave the right of Imaam to the son of Ja'far, Ismaa'eel, and they became known as the Ismaa'eeliyyah. This group in turn split into many groups, but three of them remain today and they are:
* Ismaa'eeliyyah Musta'liyyah (Bohrahs),
* Ismaa'eeliyyah Nizaariyyah (Agha Khanis),
* Druze.
B) ITHNA ASHARIYYAH / JA'FARIYYAH
The second are those who gave the right of Imaamah to Musa al-Kadhim, and these are known as the Ithna Ashariyyah (the Twelvers), and they are also referred to as the Ja'fariyyah. They are the most important of the sects of the Shia and most of the Shia of today are from this group and they are found in Iran, Iraq, Arabia, Pakistan, Lebanon and elsewhere. It is from this group that the Nusayriyyah (a very extreme sect) splintered off from.
It is this last group that is associated with the label of Shia today and they are referred to by many different names such as "Shiah" (those siding with Ali), or "Raafidah" (those rejecting the two Shaykhs, Abu Bakr and Umar) or "Ithna Ashariyyah" (those believing in the twelve Imaams) or "Imaamiyyah" (those believing in leadership being a pillar of Islam), and all these BELIEF: They claim Allaah indwelled in Ali (radiallaahu anhu), they also believe in the transmigration of souls (tanaasukh al-arwaah) and also believe in secret esoteric interpretations of the Qur'an. The entire set of beliefs they hold are an amalgamation of idol-worship, Magian paganism, and Jewish and Christian doctrines. They conceal their doctrines from those outside of their circles, and historically have killed those who dared to leak their secrets.
All above are sects that are existing today. Below are a list of extinct Shia sects:
1. GHULAT SECTS
* Bazighiyya - who believed that Ja'far al-Sadiq was God.
* Dhammiyya - who believed that Ali was God and Muhammad was his appointed Messenger and Prophet.
* Ghurabiyya - who believed the angel Gabriel was mistaken when passing on the prophecy to Muhammad instead of Ali.
* Ya'furiyya - who believed in reincarnation and that a man named Mu'ammar al-Kufi was their Lord.
2. ISMAA'EELIYYAH SECTS
* Hafizi - who believed the ruler of the Fatimid Empire, Al-Hafiz, was also the Imam of the Time.
* Qarmatians - who believed in a world view where every phenomenon repeated itself in cycles, where every incident was replayed over and over again.
* Sevener - who believed Muhammad ibn Isma'il al-Maktum, the son of Isma'il ibn Ja'far al-Sadiq, would return as the Mahdi.
3. ZAYDIYYAH SECTS
* Dukayniyya - who believed Muhammad's followers fell into unbelief after his death because they did not uphold the Imamate of Ali.
* Jarudiyya - who believed the companions were sinful in failing to recognise Ali as the legitimate Caliph. They became extinct in Iran and Iraq but still survive in Yemen under the Hadawi sub-sect.
* Khalafiyya - who believed in a unique line of Imams after Zayd ibn Ali ibn Husayn ibn Ali, starting with a man named Abd al-Samad and continuing with his descendants.
* Khashabiyya - who believed that the Imamate must remain only among the descendents of Hasan and Husayn, even if that Imam is ignorant, immoral and tyrannical.
* Tabiriyya/Butriyya/Salihiyya - who believed the companions, including Abu Bakr, Umar and Uthman, had been in error in failing to follow Ali, but it did not amount to sin.
4. OTHER SECTS
* Fathites - who believed Abdullah al-Aftah was the succeeding Imam after his father Ja'far al-Sadiq's death.
* Hurufites - who believed God is incarnated in every atom.
* Kaysanites - who believed in the Imamate of Muhammad ibn al-Hanafiyyah after the death of Husayn ibn Ali ibn Abi Talib.
* Khurramites - who believed that the spirit of God had existed in Muhammad, Ali and Abu Muslim Khorasani.
* Muhammadites - who believed that Muhammad ibn Ali al-Hadi was the true 11th Imam, rather than Hasan al-Askari.
* Nuqtavites - who believed in a cyclical view of time, reminiscent of the Isma'ili Shia.
* Soldiers of Heaven - who believed that their former leader Dia Abdul Zahra Kadim (died 2007 CE) was the Mahdi and reincarnation of Ali ibn Abi Talib.
* Tawussites - who believed that Ja'far al-Sadiq was the Mahdi and that he was alive and did not die.
* Waqifites - who believed in the Imamate of Musa al-Kadhim but refused to accept the Imamate of his successor Ali ar-Ridha.
You can find below the Family tree on how the Shia's divert from their Imamate.
Origin: http://mysteryvoodoo.blogspot.com
ISLAM: means a commitment to live in peace through submission to the Will of God (Allah).
MUSLIM: is a person who makes a commitment to live in peace through servitude to Allah.
JIHAD: means "struggle" and "strive" against evil thoughts, evil action and aggression against a person, family, society or country.
MUJAHID: is a person who engages in Jihad for the sake of Allah according to the Quran (Muslim's source book for guidance) and Sunnah (the teachings of Prophet Muhammad (peace be upon him). Mujahidin is the plural of Mujahid.
"ISLAMIC TERRORISM": There is no such phrase or term in the Islamic source
Jihad is usually associated with Islam and Muslims, but in fact, the concept of Jihad is found in all religions including Christianity, Judaism and political/economic ideologies, such as, Capitalism, Socialism, Communism, etc. Islam defines Jihad as striving and struggling for improvement as well as fighting back to defend one's self, honor, assets and homeland. Also, Jihad is interpreted as the struggle against evil, internal or external of a person or a society. Jihad, in Islam, means doing any or all but not limited to the following:
Learn, teach, and practice Islam in all aspects of one's life at all times to reach the highest and best education in order to benefit oneself, family and society.
Be a messenger of Islam everywhere, in every behavior and action.
Fight evil, wrongdoing, and injustice with all one's power by one's hand (action), with one's tongue (speech), or at least with one's heart (prayer).
About Jihad - Islam Jihad and Terrorism
No mention of Jihad being terrorists, but the talking heads and media still use the term as a buzzword to scare the US people, like al qaeda, Isis and evil,
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a. "President Barack Obama on Friday endorsed a controversial plan to build a mosque and Islamic center just blocks from Ground Zero in Manhattan, despite the strong objections of conservatives, the ADL and those who lost loved ones in the September 11 attacks."Ground Zero is, indeed, hallowed ground," Obama said at a White House dinner celebrating the Muslim holiday of Ramadan. "But let me be clear: as a citizen, and as President, I believe that Muslims have the same right to practice their religion as anyone else in this country..."
Read more:
"The construction on the mosque started in 1356 AD and ended seven years later. Serving as a mosque and religious school for all four juristic branches of Sunni Islam, it is known as the most compact and comprehensive Islamic monument in Cairo.. '.
HAGIA SOPHIA WITH ALLIANCE OF CIVILIZATIONS: "President Barack Obama with a group of religious leaders from the UN backed Alliance of Civilizations Istanbul Forum visited the Blue Mosque & Hagia Sophia. The visit demonstrated his commitment to interfaith dialogue and to the UN backed Alliance of Civilization coming together for dialogue on tolerance and respect for each others' beliefs. The Blue Mosque is one of the most venerated Islamic places of worship in the world. The Hagia Sophia was the largest Byzantine Orthodox Christian church in the world until 1453.. ".
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Praise be to Allaah.
Abu Hurayrah (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) used to encourage us to pray at night in Ramadaan, without making it obligatory. Then he said, 'Whoever prays at night in Ramadaan out of faith and the hope of reward, all his previous sins will be forgiven.' When the Messenger of Allaah (peace and blessings of Allaah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allaah be pleased with him), until the beginning of the khilaafah of 'Umar (may Allaah be pleased with him)."
'Amr ibn Murrah al-Juhani said: "A man from Qudaa'ah came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, 'O Messenger of Allaah! What do you think if I testify that there is no god except Allaah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadaan), and pray at night in
Ramadaan, and pay zakaah?' The Prophet (peace and blessings of Allaah be upon him) said: 'Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.'"
Laylat al-Qadr and its timing
2 - The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever prays at night during Laylat al-Qadr {and manages to "catch" it} out of faith and the hope of reward, all his previous sins will be forgiven."
3 - According to the most correct opinion, it is the twenty-seventh night of Ramadaan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: "I heard Ubayy ibn Ka'b saying - and it was said to him that 'Abd-Allaah ibn Mas'ood said: 'Whoever follows the Sunnah will 'catch' Laylat al-Qadr!' - Ubayy (may Allaah be pleased with him) said: 'May Allaah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadaan - he was swearing without a doubt - and by Allaah, I do know which night it is. It is the night in which the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.'"
In another report, this was attributed to the Prophet (peace and blessings of Allaah be upon him). (Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allaah be upon him) did himself and explained its virtues. Abu Dharr (may Allaah be pleased with him) said: "We fasted Ramadaan with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, 'O Messenger of Allaah, I wish that you had continued until the end of the night.' He said, 'If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.' When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, 'What is al-falaah?' he said, 'Suhoor. Then he did not lead us in qiyaam for the rest of the month.'" (Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allaah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allaah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of 'Aa'ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allaah be upon him), that fear was no longer a factor, because Allaah had completed the religion. The reason for not praying qiyaam in congregation during Ramadaan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So 'Umar (may Allaah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when 'Umar (may Allaah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka'b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. 'Arfajah al-Thaqafi said: " 'Ali ibn Abi Taalib (may Allaah be pleased with him) used to command the people to pray during the night in Ramadaan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women."
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak'ahs of qiyaam
7 - The number of rak'ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah (peace and blessings of Allaah be upon him), because he never did more than that in his life. 'Aa'ishah (may Allaah be pleased with her) was asked about how he prayed in Ramadaan. She said, "The Messenger of Allaah (peace and blessings of Allaah be upon him) never prayed more than eleven rak'ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don't ask me how beautiful or how long they were. Then he would pray four, and don't ask me how beautiful or how long they were. Then he would pray three." (Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak'ah of witr, because of the evidence that the Prophet (peace and blessings of Allaah be upon him) did this and spoke about it.
With regard to him doing it: 'Aa'ishah (may Allaah be pleased with her) was asked how many rak'ahs the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in witr? She said, "He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen." (Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: "Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one."
Reciting Qur'aan in qiyaam
9 - As regards reciting from the Qur'aan during qiyaam, whether in Ramadaan or at other times, the Prophet (peace and blessings of Allaah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary, sometimes it would be long, at other times short. Sometimes in every rak'ah he would recite the equivalent of 'Yaa ayyuha'l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, "Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent." According to another hadeeth: "...and reads two hundred aayaat, will be recorded as one of the devout and sincere believers."
When he was sick, the Prophet (peace and blessings of Allaah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal 'Imraan, al-Nisaa', al-Maa'idah, al-An'aam, al-A'raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allaah be upon him), in one rak'ah he recited al-Baqarah, al-Nisa' and Aal 'Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when 'Umar (may Allaah be pleased with him) appointed Ubayy ibn Ka'b to lead the people in praying eleven rak'ahs in Ramadaan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that 'Umar called the readers during Ramadaan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, is a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allaah be upon him) who said: "The best guidance is the guidance of Muhammad." If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allaah be upon him) said: "If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes."
The timing of qiyaam
10 - The time for praying qiyaam is from after 'Isha until Fajr, because the Prophet (peace and blessings of Allaah be upon him) said: "Allaah has added one more prayer for you, which is witr, so pray it between Salaat al-'Isha' and Salaat al-Fajr."
11 - Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels?], and that is better."
12 - If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa'ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of 'Umar (may Allaah be pleased with him). 'Abd al-Rahmaan ibn 'Abd al-Qaari said: "I went out with 'Umar ibn al-Khattaab to the mosque one night during Ramadaan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, 'By Allaah, I think that if I gathered all of them behind one reader it would be better.' So he resolved to do that, and he gathered them behind Ubayy ibn Ka'b. Then I went with him on another night, and the people were all praying behind their reader, and 'Umar said, 'What a good innovation this is. What they sleep and miss - meaning the latter part of the night - is better than what they are doing,' - the people used to pray qiyaam at the beginning of the night."
Zayd ibn Wahb said: "'Abd-Allaah used to lead us in prayer in Ramadaan, and he used to finish at night."
13 - The Prophet (peace and blessings of Allaah be upon him) forbade praying witr as three rak'ahs, and explained this by saying: "Do not make it resemble Salaat al-Maghrib." Therefore the person who wants to pray three rak'ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak'ahs, which is the best way; or by not sitting after the first two rak'ahs (i.e., praying three rak'ahs non-stop). And Allaah knows best.
Recitation during three rak'ahs of witr
14 - It is Sunnah to recite Sabbih bi ismi Rabbika al-'A'laa in the first rak'ah, Qul Yaa ayyuha'l-Kaafiroon in the second rak'ah, and Qul Huwa Allaahu ahad in the third rak'ah. Sometimes Qul a'oodhu bi Rabbi'l-Falaq and Qul a'oodhu bi Rabbi'l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) once recited one hundred aayaat of Soorat al-Nisa' in one rak'ah of witr.
Du'aa' al-Qunoot
15 - A person may also humble himself before Allaah by reciting the du'aa' which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn 'Ali (may Allaah be pleased with him), which is:
"Allaahumma'hdinee fiman hadayta wa 'aafinee fiman 'aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a'tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa 'alayk. Wa innahu laa yadhillu man waalayta wa laa ya'izzu man 'aadayt. Tabaarakta Rabbanaa wa ta'aalayt. Laa majaa minka illa ilayk (O Allaah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You)."
Sometimes one may send blessings on the Prophet (peace and blessings of Allaah be upon him), and there is nothing wrong with adding other du'aa's that are known from the Sunnah.
16 - There is nothing wrong with reciting Qunoot after rukoo', or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allaah be upon him) or praying for the Muslims in the second half of Ramadaan, because it is proven that the imaam used to do this at the time of 'Umar (may Allaah be pleased with him). At the end of the hadeeth of 'Abd al-Rahmaan ibn 'Ubayd al-Qaari mentioned above, it says: "... They used to curse the kuffaar in the middle, saying, 'Allaahumma qaatil al-kafarata alladheena yasuddoona 'an sabeelik wa yukadhdhiboona rusulak wa laa yu'minoona bi wa'dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru'b wa alqi 'alayhim rijzaka wa 'adhaabak ilaah al-haqq (O Allaah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth)." Then he would send blessings on the Prophet (peace and blessings of Allaah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say: "Allaahumma iyyaaka na'bud wa laka nusalli wa najud, wa ilayka nas'aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu 'adhaabak al-jadd. Inna 'adhaabaka liman 'aadayta mulhaq (O Allaah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy." Then he would say "Allaahu akbar" and go down in sujood.
What should be said at the end of witr
17 - It is Sunnah to say at the end of witr (before or after the salaam):
"Allaahumma innee a'oodhu bi ridaaka min sakhatika wa bi mu'aafaatika min 'aqoobatika, wa a'oodhu bika minka. La uhsee thanaa'an 'alayka, anta kamaa athnayta 'ala nafsik (O Allaah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself."
18 - When he gave salaam at the end of witr, he said: "Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak'ahs after witr
19 - A person may pray two rak'ahs after witr if he wishes, because it is proven that the Prophet (peace and blessings of Allaah be upon him) did this. Indeed, he said, "This travelling is exhausting and difficult, so after any one of you prays witr, let him pray two rak'ahs. If he wakes up, this is fine, otherwise these two rak'ahs will be counted for him.
20 - It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuha'l-kaafiroon in these two rak'ahs.
From Qiyaam Ramadaan by al-Albaani
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"by Salman Hameed"
Check out this article by Olivier Roy on "The Immanent Frame:" The Paradoxes of the Re-Islamization of Muslim Societies. It is a thoughtful analysis teasing out religion, politics and culture in Muslim societies. I will post here the beginning of the article, but please check out :
The 9/11 debate was centered on a single issue: Islam. Osama Bin Laden was taken at his own words by the West: Al-Qaeda, even if its methods were supposedly not approved by most Muslims, was seen as the vanguard or at least a symptom of "Muslim wrath" against the West, fueled by the fate of the Palestinians and by Western encroachments in the Middle East; and if this wrath, which has pervaded the contemporary history of the Middle East, has been cast in Islamic terms, it is because Islam is allegedly the main, if not the only, reference that has shaped Muslim minds and societies since the Prophet. This vertical genealogy obscured all the transversal connections (the fact, for instance, that Al-Qaeda systematized a concept of terrorism that was first developed by the Western European ultra-left of the seventies or the fact that most Al-Qaeda terrorists do not come from traditional Muslim societies but are recruited from among global, uprooted youth, with a huge proportion of converts).
The consequence was that the struggle against terrorism was systematically associated with a religious perspective based on the theory of a clash of civilizations: Islam was at the core of Middle East politics, culture, and identity. This led to two possibilities: either acknowledge the "clash of civilizations" and head toward a global confrontation between the West and Islam or try to mend fences through a "dialogue of civilizations," enhancing multiculturalism and religious pluralism. Both attitudes shared the same premises: Islam is both a religion and a culture and is at the core of the Arab identity. They differed on one essential point: for the "clashists," there is no "moderate" Islam; for the "dialogists," one should favor and support "moderate" Islam, with the recurring question, what is a good Muslim?
Then came, just ten years after 9/11, the Arab Spring, in which Islam did not play a role, and the killing of Osama Bin Laden, whose death went almost unnoticed among Muslim public opinion. What about the "Muslim wrath"? Suddenly, the issue of Islam and jihad being at the core of the political mobilization in Muslim societies seemed to become, at least for a time, irrelevant. So what went wrong with the perception of the Western media, leaders, and public opinion? Was the West wrong about the role of Islam in shaping political mobilization in Muslim societies? Yes. The essentialist and culturalist approach, common to both the clash of and dialogue of civilizations theories, missed three elements: society, politics, and more astonishingly... religion..
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Allah swt says in Quran;
"Invite (all) to the Way of your Rabb with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for your Rabb knows best, who have strayed from His Path, and who receive guidance." (16:125)
So the best and most successful way to invite others towards Islam is the way of wisdom and decency. It is every muslim's duty to spread the word of islam to others in every possible way. Unfortunately, dawah is left to the scholars of islam. But this is not true. Each one of us needs to understand that being a muslim means part of a huge revolution. Just being largest religion in the world is not the success of islam. Islam's success is hidden in its followers. The better the followers are, the more true the message will be. When we open Quran, we find that the invitation of islam is not just for prophets or for the pious scholars. In fact, the propagation of deen is in the hands of all of us.
The method of dawah is not tricky or complex. It does not involve any bribery and mind manipulation. In islam, dawah means to simply convey the massage of islam. No one is forced to accept islam but the choice is left to the listener as it is mentioned in Quran that there is no compulsion in deen.
The invitation of islam is a gradual process, it is not a one time job. How it should be done is mentioned in the following hadith;
Bukhari, Volume 9, Book 93, Number 469:
Narrated Ibn Abbas:
When the Prophet sent Muadh to Yemen, he said to him, "You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them, be the Tauhid of Allah. If they learn that, tell them that Allah has enjoined on them, five prayers to be offered in one day and one night. And if they pray, tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them Zakat but avoid the best property of the people." This hadith indicates that everything should not be bombarded on others but dawah process needs to be step wise and gradual. Our beloved prophet Muhammad pbuh was the greatest example for all of us to follow. And the way he pbuh did the dawah was impressive to the extent that even non muslims and his bitterest enemies admired him for that. He pbuh never imposed islam on any one. His (pbuh) attitude and his qualities of character were enough to attract others towards islam. We all should be the same. Most of the times, all it takes is a simple action that makes one muslim.
Also, dawah should not be limited to non muslims only. There are many deviant sects exist among muslims now a days. They are also to be invited towards the real islam. But one thing should be kept in mind, a single harsh word can do the irrevocable mistake sometimes. It is also mentioned in the verse quoted at the start of the article. Allah swt says in Quran;
[041:033] Nobody's assertions could be better (and more trustworthy) than the words of a person who invites others towards (the worship of) Allah, acts righteously and says, "Indeed, I am among those who surrender and submit (to Allah)."
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DA'WAH (Arabic: ) or DAWAH means the proselytizing or preaching of Islam. "Da'wah" literally means "issuing a summons" or "making an invitation", being the active participle of a verb meaning variously "to summon" or "to invite" (whose triconsonantal root is ). A Muslim who practices da'wah, either as a religious worker or in a volunteer community effort, is called a "da'i" (), plural "du'at" (). A "da'i" is thus a person who invites people to understand Islam through a dialogical process, and may be categorized in some cases as the Islamic equivalent of a missionary, as one who invites people to the faith, to the prayer, or to Islamic life
EARLY ISLAM
In the Qur'an, the term da'wah has other senses. In Sura 30:25 of the Qur'an, it denotes the call to the dead to rise on the Day of Judgment. When used in the Qur'an it generally refers to Allah's invitation to live according to His will. Thus, when used in the first centuries of Islam, it increasingly referred to the content of that message and was sometimes used interchangeably with "shari'a" and "din".Da'wah is also described as the duty to "actively encourage fellow Muslims in the pursuance of greater piety in all aspects of their lives," a definition which has become central to contemporary Islamic thought.
PURPOSE
In Islamic theology, the purpose of Da'wah is to invite people, both Muslims and non-Muslims, to understand the worship of Allah as expressed in the Qur'an and the sunnah of the Prophet, as well as to inform them about Muhammad. Da'wah produces converts to Islam, which in turn grows the size of the Muslim Ummah, or community of Muslims.Da'wah or Call towards Allah, is the means by which the Islamic Prophet Muhammad spread the message of the Qur'an to mankind. After Muhammad, his followers or Ummah assumed the responsibility of the Dawah to the people of their times. They convey the message of the Qur'an by providing information on why and how the Qur'an preaches monotheism.
PROSELYTISM
The importance of Dawah has been emphasised many times in the Quran, addressing the followers of Muhammad:Who is better in speech than one who calls to Allah, does righteous deeds and says indeed I am among the Muslims.-Quran, Sura 41 (Fussilat), ayah 33You are the best nation raised up for humankind. You enjoin righteousness, forbid corruption and you believe in Allah.-Quran, Sura 3 (Al-Imran), ayah 110Let there arise among you a group inviting to all that is good, enjoining righteousness and forbidding evil. Those are the successful ones.-Quran, Sura 3 (Al-Imran), ayah 104Call to the way of your Lord with wisdom and good preaching.-Quran, Sura 16 (An-Nahl), ayah 125In the Hadith of Muhammad, dawah has also been mentioned to further emphasise importance and virtues:"Whoever directs someone to do good will gain the same reward as the one who does good."Whoever calls to guidance will receive the same reward as the one who follows him without any decrease in the reward of his follower."[10]"For Allah to guide someone by your hand is better for you than having red camels."[11] Camels were considered the most valuable property in ancient Arabia and the red variety was the most prized of all."Convey from me, even if it be only a single verse."[12]Muhammad sent Muadh ibn Jabal to Yemen and told him "You will be going to Christians and Jews, so the first thing you should invite them to is the assertion of the oneness of Allah, Most High. If they realize that, then inform them that Allah has made five daily prayers obligatory on them. If they pray them, then inform them that Allah has made the payment of charity from their wealth obligatory on their rich to be given to their poor. If they accept that, then take it from them and avoid the best part of people's property."[13]
PROSELYTIZING METHODS
KINDNESS/GENTLENESS
With regard to Muhammad's mild nature in preaching Islam, the Quran says:"And by the mercy of Allah you dealt with them gently. If you were harsh and hard hearted, they would have fled from around you" (Quran 3:159).The Quran says about Moses and Aaron who preached to Pharaoh, the claimant of God,:"So speak to him, both of you, mildly in order that he may reflect or fear God." (Quran 20:44).Muhammad was reported by his wife, Aisha to have said "Whenever gentleness is in a thing it beautifies it and whenever it is withdrawn from something it defaces."[14]Muhammad was quoted by Jareer as saying,"One deprived of gentleness is deprived of all good."[15]
WISDOM
"Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided...". Sura An-Nahl, 16: 125A classical example of diversion in dawah can be seen in the case of Prophet Yusuf in prison when two prisoners asked him to interpret their dreams. Then it occurred to them, after they had seen the proofs to imprison him for a time. And there entered with him two young men in the prison. One of them said: "Indeed, I saw myself pressing wine." The other said: "Indeed, I saw myself carrying bread on my head and birds were eating from it." [They asked:] "Inform us of the interpretation of these things. Indeed, we believe you are one of the righteous." He replied: "Whenever food came to you as your provision, I informed you about it before it came. That is from what my Lord has taught me. Indeed, I have abandoned the religion of a people who did not believe in Allah and the Hereafter. And I have followed the religion of my fathers, Abraham, Isaac, and Jacob, and we would never attribute any partners whatsoever to Allah. This is from the Grace of Allah to us and to humankind, but most people are not thankful. O my two prison companions! Are many different lords better than Allah, the One, the Irresistible? You are only worshiping besides Him names which you and your fathers made up for which no authority was revealed by Allah. Judgment belongs to Allah alone. He has commanded that you worship none besides Him; that is the upright religion, but most people do not know. O my two prison companions! As for one of you, he will pour wine for his lord to drink and as for the other, he will be crucified and birds will eat form his head. This is the case judged concerning which you both inquire." Sura Yusuf, 12: 35-41
SPEAKING COMMON LANGUAGE
"I did not send any messenger except that he spoke the language of his people to explain to them." Sura Ibrahim, 14: 4
LOCATION
Doing Dawah in the right location. For example, Mount Safa in the time of Muhammad was used for announcements. So Muhammad went there to make his point. He chose that particular location because he knew the people he was inviting to Islam. He knew their nature and characteristics, so he chose Mount Safa. He climbed up to its summit and addressed his people saying: "O people of Quraysh, if I were to tell you there was an army behind this hill would you listen to me?"[16]
PROSELYTIZING MOVEMENTS
Modern Dawah movements are varied in their objectives and activities for example:
* Muslim Brotherhood has focused on a methodology of building grassroots institutions and funding welfare projects which has helped it survive decades of repression under various dictatorships in many middle eastern countries, with the group and its many off shoots still enjoying popular support and power.[17][18]
* Jamaat-e-Islami has focused on presenting Islam as complete way of life and on methodology of building grassroots institutions and funding welfare projects.
* Tablighi Jamaat works on trying to bring the Muslims back to the fundamental practises of Islam such as worship, they do this through encouraging members to speak and to teach them the virtues of good actions, the movement has a following of over 100 and 150 million people.[19]
* Ahmed Deedat was a notable debater who was a revolutionary figure amongst Muslims for his effort debating Christian polemics, many Muslim debaters from popular debaters to grassroots Dawah campaigners use his
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