Sunni Islam is the largest denomination of Islam, followed by the majority of the world's Muslims. Its name comes from the word sunnah, referring to the behaviour of the Islamic prophet Muhammad. The differences between Sunni and Shia Muslims arose from a disagreement over the succession to Muhammad and subsequently acquired broader political significance, as well as theological and juridical dimensions.
Asalamu Alakyom, Please refer to the following answer:
Also it is not recommended for you to marry a person from the sect who refers to itself as Ahlus Sunnah unless you can make him Shia. It could also be haram if it would cause you misguidance too. It is better to marry a spouse who will raise any potential children on the love of Ahlul Bayt (peace be upon them) and disassociation of their enemies. I have met many people of both mixed Shia-Sunni parents and in most cases, the children take after the father in the Sunni way or become confused.
In this case, your parents could be rejecting the person for the above reasons. And when you say 'you like' such a person, you must ask yourself what this is based on? Is it due to over stepping the Islamic boundaries such as how he looks, or is it due to his religion? If it is for the wrong reasons, then one should not pursue such a marriage especially if it may be based more off lust or wordly reasons.
May Allah grant you success
Yes, we can pray for our Sunni friends to be granted the light of following Ahlul Bayt (AS) who are the real source of the authentic Sunnah of the Prophet Muhammad (SAWA).
You have the freedom to go.
However, if you are a dedicated Shi'i, and are going for reasons beyond casual attendance or academic interest (for instance, seeking long-term spiritual guidance or a sense of belonging), it is unlikely to yield a long-term benefit, because people can tell whether you are one of them or not, and at the end of the day, you will be either one of them or not and share their outlook or not. But it is natural for the seeker to want to look for wisdom in different places.
If you do go, it is good to approach it with a spirit of critical analysis, and sift out what is true, healthy, and founded from what is false, unhealthy, or baseless in what is being said (as well as how the teacher interacts with students and how the group interacts with each other). However this is good for all things, not just Sufi groups.
[Addendum: I agree that, in theory, one should be able to take what one needs spiritually solely through Twelver interpretations of Ahl al-Bayt (A).
However, the reality is that, in many places where Muslims are a minority, there is not much available to Shi'is. Even if there is a Shi'i mosque, it may not be serving the spiritual, educational, or social needs of the people there beyond a basic level. Or the programs may be in a language the person does not speak, etc. One of the main complaints I hear among adult Shi'is is that they feel like their communities do not offer scaffolding for spiritual development because most of the communities are focused on rituals and being cultural centers, and, for this reason, some Shi'is do explore other forms of spirituality or mysticism.
This is in addition to whatever other reasons someone might wish to explore elsewhere, apart from curiosity and the sense that the grass could be greener on the other side (although it usually isn't!).
At the end of the day, we are all Muslims; if you go to a Sunni Sufi class, you will learn more about the diversity and variety of approaches in the Islamic tradition. In my viewpoint, the main difference between Shi'ism and Sunnism is not about Abu Bakr or Umar or how to do wudu but rather worldview - underlying assumptions about the nature of Islam, approaches to religious law, free will, social ideals, etc, of course Sufis vary a lot in these things too, but picking up on the underlying differences is perhaps the most educational thing to do. Also, sometimes when we see a different viewpoint, we come to appreciate our own more!
I don't believe that there is a merit to preserving one's faith only through isolation or ignorance by not exposing one's self to other views. If one's faith can't stand up to the knowledge that there are other approaches, then it doesn't sound like a very strong faith. However, if one is unfamiliar with the foundations of one's religious views, it's good to be solid in them before exploring something different, otherwise you won't be able to compare fairly. For instance, a Muslim came to me once with many criticisms of the Qur'an they read online, however they had never actually read the Qur'an! This is just taking someone's propaganda because one does not know about one's own religion. However if some has a reasonable knowledge of their own faith, it can be rewarding to explore other interpretations of faith and religion, whether they be from other Muslims or other faiths. We are all human beings sharing the same soul and the same general trajectory throughout life to the next life and so there are bound to be some commonalities even if there are also differences. ]
The followers of true Islam which is the Islam of the Holy Prophet
(SAWA) and the Ahlul Bayt (AS) has got the strongest evidence which is not
available with anyone else from any sect from among the Muslims. The
believer ( Mo'min) should share his knowledge and the evidence which he has with
other Muslims who are not aware of it. Attending religious or
scientific gatherings is good as far as the Mo’min gives his knowledge
as much as he can to those who do not follow the Ahlul Bayt (AS). But
attending classes conducted by people who are away from the Ahlul Bayt
(AS) without being able to benefit them is harmful and it must be
avoided. Every believer, no matter how much he knows about religion is
able to give benefit to those who don’t follow Ahlul Bayt (AS). The
Hadeeth from Imam Ja’far Al- Sadiq (AS) says : “If our uneducated
follower does not overcome the educated from our opponent, then we are
not on the right path” (ان لم يغلب جاهلنا عالمهم فلسنا على الحق ).
The believer who knows and follows Ahlul Bayt (AS) does not need to take guidance from outsiders as the Ahlul Bayt (AS) have the most comprehensive and most authentic knowledge from the Holy Prophet (SAWA) which is required by every Muslim.
There is also another negative point in attending religious classes of
other sects which might give a wrong signal to some of them that they
are on the right path and that is why a follower of the Ahlul Bayt
(AS) is seeking knowledge from them.
A narration states : “Seeking religious knowledge from
other that Ahlul Bayt (AS) is like denying the status of Ahlul Bayt
It is generally viewed by Sunni scholars to be a fadila or virtue of Ali akin to other companions in the sense that it demonstrated his closeness to the Prophet as a dear friend and confidant. It is not interpreted by Sunni scholars to indicate that he was to succeed the Prophet. Of course the Shia school of thought differs with such an interpretation by looking at the words themselves as well as the implications therein in light of the Prophet comparing himself to Ali in terms of his guardianship or wilaya over the community. A good book in this regard is Shiism Imamate and Wilayat by Sayyid Muhammad Rizvi, it can be found on al-islam.org
regards and wa salaam
I think that it could be useful for you to read the book "Prayer (Salat), According to the Five Islamic Schools of Law", in particular the section concerning Maghrib since it analyzes the various opinions in details: https://www.al-islam.org/shiite-encyclopedia/prayer-salat-according-five-islamic-schools-law-part-1#time-maghrib-and-%E2%80%98isha%E2%80%99-prayers
as salam alaikum
the time of Maghrib prayer starts at sunset. There is a disagreement among Shia scholars on when sunset starts. There are three major opinions in this regard:
1) Maghrib time start when the redness of the eastern sky disappears which is usually about 10-15 minutes after Sunni Maghrib time.
2) Maghrib time start at the disappearance of the sun in the western sky which is the same as Sunni Maghrib time.
3) Maghrib time starts at the disappearance of the sun in the western sky but as precaution we should wait until the redness in the eastern sky is disappeared.
The ahadith in support of the second opinion are accepted by all Islamic schools and are stronger in term of authenticity and numbers of isnads. However we find also ahadith stating the beginning of Maghrib time at the time of the disappearance of the redness in the eastern sky and that is why many scholars gave preference to that, at least as precautionary measure.
With prayers for your success.
Yes, the Ghusl and Kafan of any Muslim is considered as sufficient.
as salam alaikum
the holy Qur'an is the final word of Allah and all Muslims believe in it. Therein Allah says: "I have not created the jinn and the men except to serve Me" (51:56).
Serving Allah is therefore the purpose of mankind as Allah says in his Book which both Sunnis and Shi'as believe in.
With prayers for your success.
Yes you are allowed to get married to him because he is a Muslim like you and all Muslims are allowed to marry with Muslims as far as the marriage does not cause harm to religion.
as salam alaikum
a Sunni woman can marry a Sunni man with a Shia father.
It is worth to note in this regard that three of the four major Sunni schools - the Maliki, Hanbali and Shaf'i schools - require the consent of the wali/father for marrying the woman; the Hanafi school however does not deem it necessary.
With prayers for your success.
The verse ( Surely, your only masters are Allah, His messenger, and Those who establish prayers and give Zakat during Rokoo’) (5:55) was revealed when Ali (AS) gave his ring to a poor person during Rokoo’.
This fact is mentioned in many Sunni books like:
1. Al-Majma’ Al-Awsat by al-Tabaraani , Hadeeth number 6414.
2. Al-Majma’ Al-Kabeer by al-Tabaraani, Hadeeth number 948.
3. Tafseer al-Tabari, Vol 6, page 389 ( Arabic).
4. Tafseer al-Dorr al-Manthour by Al-Soyooti, 2: 293.
5. Tafseer ibn Katheer, 7:394.
6. Tafseer al-Qurtobi , 6:221.
7. Tafseer ibn Abi Haatam , Hadeeths 6583, 6585 and 6587.
8. Ma’rifat al-Sahabah by Abi Na’eem, Hadeeth 815.
9. Ma’rifat Oloom Al-Hadeeth by Al- Hakim, Hadeeth 210.
10. Hilyat al-Awliyaa’ , Hadeeth 3835.
11. Tafseer al-Baidhaawi in Tasfeer of 5:55.
12. Tafseer al-Fakhrudin Al-Raazi, 12: 25 to 31.
13. Noor al-Absaar by Shiblanji , page 86 and 87.
14. Tafseer al-Kashshaaf by Al-Zamakhshari, 1: 624.
15. Kanz al-Ommal, 13:108
and many other books.