If you feel justified in invoking divine wrath against someone, prayer number 14 in al-Sahifah al-Sajjadiyah ("His supplication when suffering acts of wrongdoing") may suffice, especially when recited regularly until the situation is resolved, and sometimes these du'as also help as a coping mechanism to gain wisdom from difficulty.
Ziyarat Ashura and Dua Alqamah do not hurt in this regard either.
Allah knows best whether death itself is the best manifestation of His justice, as sometimes justice is better served by keeping someone alive for some time. Frequently, Allah delivers justice in a manner which we could not have expected or asked for.
Of course, sometimes someone may wish to pray for someone to die to be free of their tyranny.
It is generally considered bad form to pray for the death of one's biological parents or children, perhaps due to the intimate link, but of course one could pray for other things such as relocation.
Death is guaranteed for all people anyway.
In the Qur'an, when used alone, the word "nafs" is not really used as a synonym for soul (in the sense of the soul as a non-corporeal entity distinct from the body). Rather, it is usually used to refer to the complete self; for instance, in phrases like "bring yourselves" or "they deceive themselves".
(Of course, this distinction can be blurry based on how one perceives the nature of the soul and the relationship between the soul and the body.)
This is different from the use of the word "nafs" outside the Qur'an, in that "nafs" in other texts or discussions is often used to mean specifically the immaterial part of the human.
Therefore, when the Qur'an says "kullu nafsin dha'iqat al-mawt", it means that all people will taste death in a holistic sense, not specifically that all souls will.
However, since the soul and body experience things simultaneously, the soul will also taste the experience of death, just as it experiences other things occurring via the body.
If one understands death to mean "transfer from realm to realm", rather than "annihilation", then definitely the soul will experience transfer from realm to realm upon death.
Some say that we will have a different type of body as a vehicle for the soul in the barzakh and in the Hereafter. Therefore, if death is also understood to mean "transfer from one type of body to another", the soul will also taste death in that way.
So it is not incorrect to say that all souls will taste death; the usage of the word in the Qur'an is simply more expansive than that.
Note that compound phrases in the Qur'an such as nafs al-'ammarah (the bestial soul), nafs al-lawwamah (the blaming soul), and nafs al-mutma'innah (the content soul which God calls to Paradise) refer more to immaterial aspects of the human being.
As we know, having a kunya, or teknonym is mustahab, and customarily it is saying the father/mother of, or Abū/Um , and the name of the elder son. At times it could be the elder daughter, or maybe not the elder son. Of course, this is also something very special and unique to the Arabic language as well.
For example, for the holy Prophet (s.a.w.), we say Abū al-Qāsim, or Imam al-Sadiq (a.s.), we say Abū Abdullah, even though his elder son was Isma'il.
Or for Imam al-Mahdi (a.a.f.), we say Abā Sālih. And other Imams (a.s.) as well.
Even with Abū Sufyān, apparently in history, he did not have a son by the name of Sufyān.
Although it is said the Imam Husain (a.s.) did have a son by the name of 'Abdullah, but he was not the older son.
As Shi'ah, our belief is that the names, the titles, and the teknonyms of our Ma'sumeen (a.s.) are all designated and appointed by Allah ta'ala, through Gabriel (a.s.) and given by the Prophet (s.a.w.).
There has been mentioning that the holy Prophet (s.a.w.) referred to Imam Husain (a.s.) with this kunya while he was still very young.
And Allah knows best
اللهمّ بالحسين الوجيه وجدّه وأبيه واُمه وأخيه والمعصومين من بنيه اجعلني مع الحسين وآله الطاهرين وأصحابه الطيّبين .
Usually we deal with questions related to practical issues which people experience in their day to day life. Your question looks like very far from day to day life, nevertheless if you want the answer for knowledge, it is obligatory to save our life. Deliberate failure in saving life and causing death is a sinful act. It is not permissible to cause death to yourself even if the only food available to remain alive is pork, but no more than what make you survive.
Binary options is new way of investments which must be explained in details to the Marja' of Taqleed to seek the Islamic ruling on it. Please right more details about: What you buy? What you sell? How do you expect profit? What is the reason of loss if any beside the fall of the price?
Some people claim that binary options is like gambling. We can not accept their claim before having authentic evidence based on full details.
After we receive the full details, we will forward it to the Marj' of Taqleed iA.
That poetry was made by order of the Prophet (SAWA) to register and confirm in the memory of people the great declaration of Ghadeer. The poetry of Hassaan Ibn Thaabit
يناديهم يوم الغدير نبيهم
بخمّ وأكرم بالنبي مناديا
Has become one of the important poetry in the history of Islam which recorded the most important order of the Prophet Muhammad (SAWA).
We are been advised to eat less and leave the food when you are still feel wanting to eat more. That will then leave space for drinks and breathing. It comes from your personal experience which makes you able to estimate the one third for food and the other third for drinks and the last third for breathing properly with out feeling full or heavy.
Please see the following link for the information:
You can try this: https://www.shia-maktab.info/index.php/en/library/books
and this: https://www.shiavault.com/
Generally, if you search using the words Shia online books a few websites should appear - depending on which country you are searching from.
Are you feeling nervous about committing? Are there any other difficulties that are not being addressed? Are you connecting to her emotionally? Maybe you are subconsciously seeking a connection that you might feel you are not getting in this partnership. You say you are 'satisfied with her deen and akhlaq', which sounds quite official and correct, but maybe there is something you have in your mind that you wish you still had. One way of remaining content is to remind yourself that, even if you were to be with one of the other women you are looking at, you would eventually confront the more challenging demands of marriage and commitment. Then the same subconscious fears would arise and you might once again start looking at other women. If you feel you are lacking an emotional connection with her, then it is good to discuss that with her. Maybe she feels the same and it is something that you can both work on. If you have had a childhood that involves parental conflict or divorce, you may also find it more difficult to connect emotionally. It may be good to seek out some therapy to try to understand what is going on in your mind at a deeper level, or to talk to someone about it. Do not keep silent about it, as it could continue after you get married.
The criterion for recognising the hypocrites is their negative attitude towards Ameerul Mo'mineen Ali (AS). Virtuous companions have heard from the Prophet Muhammad (SAWA) that no one likes Ali but a believer, and no one dislikes Ali but a Munafiq (hypocrite). This authentic Hadeeth is narrated in Saheeh Muslim (number 113) and Musnad Ahmad ibn Hanbal and Tirmithi and Ibn Maajah and many books of Hadeeth.
Sajda al-Shokr is just one prostration in which we say: Shokran Lillah or Shokran Shokran Shokra. It is recommended to repeat Shokran Lillah or Shokran either three or fives or seven or ten or forty time or more.
'It is highly recommended to perform Sajda al-Shokr after every Salah to thank Allah for granting us His blessings to perform Salah. It is also recommended to repeat it whenever we remember any bounty granted to us, or any harm or danger removed away from us.