It is not necessary for a man to bare his right shoulder during Tawaf. This is usually done by some Muslims who do not follow Ahlul Bayt (AS).
In state of Ehraam, it is necessary for man to avoid wearing any stitched cloth as it is forbidden on men during the state of Ehraam to wear any stitched cloth.
as salam alaikum
different sources depict Shimr Ibn Dhil-Jawshan and Sinan Ibn Anas as the killers of Husayn, peace be upon him. It is evident that both played a role in the killing although there may be some variations in the details of various reports. Both were fighting along the army of 'Umar Ibn Sa'd, sent by 'Ubaydullah Ibn Zayd, appointed by Yazid Ibn Mu'awiyah.
With prayers for your success.
Shia Hadeeth books are in thousands, written along 1400 years. There is no comprehensive full list of Shia Hadeeth books, as there is comprehensive list of all Sunni books of Hadeeths. Nevertheless, there are well known books which contain names of Shia books on different fields of knowledge, including Quran, Hadeeth, Tafseer, Faith, history etc. One of the most famous encyclopedia in this subject is Al-Tharee'ah Ela Tassaneef Al-Shia by Agha Bozorg al-Tehrani who compiled this list of Shia books in more than 25 volumes mentioning 53510 Shia books. The author spent fifty years in compiling this encyclopedia.
We have many old books written in this subject like Fihrist Abi-Jafar Al-Toosi and Fihrist Abil-Abbas Al-Najashi and other old books.
The main books of Hadeeth which are available are:
1. Al-Kaafi by Al-Kulaini compiling 16099 Hadeeths.
2. Manla Yahdharohul Faqeeh by Al-Shaikh Al-Sadooq compiling 9044 Hadeeths.
3. Al-Tahtheeb by Al-Shaikh Al- Toosi compiling 13095 Hadeeths.
4. Al-Estibsaar by Al-Shaikh Al-Toosi compiling 6531 Hadeeths.
5. Al-Waafi by Al-Fayadh Al-Kashani compiling 25703 Hadeeths.
6. Bihaarul Anwar by Al-Majlisi in 110 Volumes.
7. Wasaa'el Al-Shia by Al-Horr Al-Aamili compiling 35868 Hadeeths.
8. Mustadrak Al-Wasaa'el by Al-Noori compiling 23158.
9. Al-Khisal by Al-Shaikh Al-Sadooq.
10. Oyoon Akhbar Al-Ridha by Al-Shaikh Al-Sadooq.
11. Amaali Al-Sadooq.
12. Amaali Al-Mufeed.
13. Jaami' Ahaadeeth Al-Shia in 31 volumes.
14. Basaa'r Al-Darajaat.
15. Qurb Al-Isnaad.
16. Al-Mahaasin by Al-Borqi.
17. Elal Al-Sharaae'.
18. Ma'aani Al-Akbaar.
19. Kaamil Al-Ziyaaraat.
20. Thawab Al-A'maal.
21. Amaali Al-Murtadha.
22. Irshad Al-Qoloob.
23. Tawheed Al-Sadooq.
24. Tohaf Al-Oqool by Ibn Sho'bah.
25. Al-Ehtijaaj by Al-Tabrasi.
26. Tafseer Furat Al-Koofi.
27. Tafseer Al-Qummi.
28. Kifayah ul Athar.
29. Tafseer Al-'Ayyashi.
30. Ma'aani Al-Akhbaar.
and many other books of Hadeeths.
as salam alaikum
there is no direct reference in the above-mentioned verses about the religion of Abu Talib, neither to Abu Talib himself. The verse 28:56 is very general and says that Allah is the ultimate guide and that no one, even the Prophet, peace be upon him and his family, can guide the people if Allah doesn't wish. The verse 9:113 is also general and it is explained by its following verse (9:114) that talk about the prohibition to ask forgiveness for the polytheists, in particular it mentions the case of Ibrahim, peace be upon him, and Azar.
What made to conclude the majority of Sunni scholars that these verses refers to Abu Talib not being Muslim are some ahadith found in Bukhari and Muslim linking those verses to such opinion. There are other narrations and evidences to support the fact that Abu Talib was a Muslim: this is also an opinion held by a minority of Sunni scholars.
In conclusion, these two verses should firstly and foremost interpreted according to their apparent meaning avoiding solitary reports (akhbar ahad) which are contradictory. Then, to establish historical facts, other ways than tafsir by solitary reports should be taken into consideration in order to determine truth and valid knowledge.
With prayers for your success.
In this particular stage that you are in, while becoming acquainted with a religion, it is fundamentally important for you to put all your effort into understanding the foundations of the religion. While searching into Islam, it is not the branches or laws that you should be focusing on, but rather the very issues that define Islam.
What defines Islam is Monothesim, and that the foundation of Islam is a reason-based religion that accommodates to our intellectual and rational nature as human beings.
As for the jurisprudential matters, they are secondary matters that you look into not only through "reason", but through devotion. As you might know, Islam means to "submit" to the will and command of Almighty God, as a devout worshipper.
In the realm of Shari'ah and Islamic jurisprudence and law, there are many discussions that might exhaust you at this particular time.
However, that being said, yes, there are differences of jurispudential laws between the Sunni School of Thought and the Shia School of Thought. Furthermore, there is a difference within these schools themselves.
So, if you agree with the Sunni view on marriage, you must look into which school that is. And what is wrong with temporary marriage contracts? Should you read about it, you will understand that there are many substantial arguments that proof Mut'ah existed as a law during the time of the Prophet of Islam (s.a.w.).
In Sunni fiqh, due to the refusal of acknowledging this, they had to come up with alternatives that do not have a Shar'i basis, like misyar, and a few others.
Someone does not have to practice temporary marriage, and in reality most Shi'a do not. But, like many other laws, it is there to serve a purpose for those who require it.
As for Khums, again, what would your understanding of Khums be, so much that you "strongly disagree with it"?
If you look at religions, and sects, you will see that you are forced to give a percentage of your yearly wages and income. In Sunnism, you must give from your Zakat.
In Shi'ah law, you spend as you wish, and do as you wish, and IF you have some left over money at the end of your year, and you've placed that for savings, then you give 20% of that, not to the rich, but to support and help the Islamic community you live in.
I think this is something honourable and something we are proud of.
My advice, besides focusing on the foundations of Islam, is to stay away from being negatively influenced by bad propaganda, and look into these affairs from all angles, trying to find reliable sources as well.
With prayers for your success.
as salam alaikum
the verse 3:7 does not speak about Sunnis or Shi'as. Rather it says that we should not make ta'wil of mutashabih verses. For example, in reference to the fruits of paradise it is said: "Whenever they are provided with its fruits for nourishment they will say:- This is the what we were provided before!-. But they were given something resembling it" (2:25). Here the believer should not force himself to conceptualize the nature and the taste of the fruits of paradise as its reality (ta'wil) does not belong to this world and it will be given to him in the next life insh'Allah.
With prayers for your success.
There is no female circumcision in Shia Islam, which is the Islam of the Prophet Muhammad (SAWA) and his Holy Progeny Ahlul Bayt (AS).
In some African societies, they cut a part of the private part of the female , which is according to their culture. It is Haraam ( forbidden) do that when it causes harm to the female.
Circumcision is only for males and it is called in Arabic Khitaan. There is no Khitaan for females at all. All we have in our books for females is Khafdh which is not circumcision at all. Khafdh is not recommended in religion but it is a cultural practice among some societies. Khafdh is removing part of the skin on female private part.
There is big difference between Qira'aat and Ahruf. Qira'aat are ways of reciting the same words of Quran according to the axon of different Arab tribes. Qira'aat keep the meaning same with slight different way of pronouncing the words .
Ahruf (plural of Harf) means different wordings. This claim of Ahruf was condemned by Ahlul Bayt (AS) who clearly said that Quran was sent from One Allah, on One Prophet, through One Angle and on one word not more.
From al-Fudhail Ibn Yasaar said: I told Abi Abdillah (Al-Sadiq A.S.): People say that Quran was revealed on seven Ahruf (words). He said: They are liars, enemies f Allah. Quran was revealed on One Word from The One . (Kitab Al-Kaafi).
We do not believe in more than one Harf of Quran which means one wordings not more. Different wordings means different meanings which is false claim.
There are narrations in both Sunni and Shi'i collections that say that this ummah will divide into seventy-three sects, with only one being saved, i.e. 'the jama'a'. This has been interpreted to mean 'the majority' by Sunni scholars, whereas Imam 'Ali (as) has said that 'the jama'a' are those who follow the truth, even if they are few. This means that, even among the Shi'a, not all will necessarily be among the jama'a. Imam al-Baqir (as) has said 'the fitna is inevitable'. The Qur'an talks about previous generations that attacked their prophets and became divided over their message. There are many reasons for divisions to occur, but one key reason seems to have been for the Arabs to overcome their tribal pride and accept Imam 'Ali (as) as the successor. The Jews and Christians also hid parts of their prophets' messages or changed them, because they thought that their worldly position was jeopardised by challenging aspects of these messages. People are often happy to accept the message as long as they can maintain their worldly status and comforts.
While Sunni and Shi'i ritual law is quite similar, there are occasional differences due to differing interpretations of the Qur'an, the use of hadith compilations not used among Sunnis, differing opinions on the reliability of various hadith or hadith narrators, different historical scholarly traditions, and slightly different approaches to the principles of jurisprudence (for instance, Shi'is do not use qiyas whereas some Sunnis do; there is a different view on what constitutes ijma').
However, even with some subtle differences, the basic idea of ghusl - as a major washing in some circumstances as opposed to wudhu - is the same.
We follow in every matter of religion, the Prophet Muhammad (SAWA) through the most authentic source who are his Progeny (Ahlul Bayt) (AS). Our Wudhu, Ghusl, Salaah, Hajj, fasting, etc is exactly according to the Prophet’s real and most authentic teachings.
Those who have different way or ways should be asked why they left the most authentic Sunnah of the Prophet and followed others?
1. We and all our Muslim brothers and sisters , believe that the best human being and best of all the creatures of Allah is the Prophet Muhammad (Peace Be Upon Him and His Progeny). Allah he Glorious told the Prophet in Quran (We did not send you but as a Mercy for All the worlds) Sura 21, Verse 107. The status of the Prophet Muhammad (SAWA) is the Highest among all the prophets and great angles. This fact is mentioned in Hadeeths in Sunni and Shia books like Saheeh Muslim, number 4223, Al-Mussannaf by Abdul Razzaq 2/419,and other books.
2. Allah The Glorious mentioned in Quran about the Progeny of the Prophet (Offspring (of the Prophet), one from the other) (Aal Imran, 34). Which means that the Progeny of the Prophet is from him and he is from them.
3. This fact has been mentioned in many authentic Hadeeths from the Prophet (SAWA) stating that ( Ali is from me and I am from him)
- (Al-Bukhari, 2699),
- (Musnad Ahmad Bin Manbal 33/154),
- Al-Tirmithi, 3712
- Saheeh Ibn Hibbaan 15/374,
- Al-Albaani in al-Silsilah al-Saheeha 2223.
4. The Prophetic Hadeeth states : Husain is from me and I am from him, may Allah like any one who likes Husain.
- Al-Bukhari in Al-Adab Al-Mofrad, 364.
- Al-Tirmithi, Number 2775.
- Ibn Maajah 144.
-Al-Haakin in Al-Mustadrak 3/194
- Al-Tabaraani in Almajma' al-Kabeer, number 2486
- Al-Albaani in Saheeh al-Jaami' , number 3146
5. Reading and understanding the Quran and authentic prophetic statements guide us to the fact that the status of the Infallible Ahlul Bayt AS) is from the status of the Prophet (SAWA) himself. When the Prophet Muhammad (SAWA) is the highest above all the prophets, his Infallible Ahlul Bayt AS) who are from him according to him, are next to him and higher than all others but him.