Thank you for your question. They will be considered Shia.
May you always be successful
1, Folding arms while praying was never practiced nor permitted by the Prophet Muhammad (SAWA). It was started by Omar Ibn al-Khattab when he saw the Zoroastrian prisoners of war who were brought from Persia to Madina folding their arms as a sign of respect. He ordered people to do that during Salah. Leading Sunni scholars like Ibn Rushd in Bidayat al-Mujtahid page 323 admitted that there is no evidence at all that the Prophet (SAWA) ever folded his hands or arms during praying.
Sunni well know scholar Malik ibn Anas who is the founder of Maliki Sunni sect refused this practice of folding hands while praying.
'Many well known Sahaba (Companions) refused folding hands like Ibn Abbas, Ibn Mas'ood, and above all and most importantly Imam Ali (AS) who was ordering Muslims to do this practice which is from non Muslims.
2.Sajdagah: We follow the real Sunnah of the Prophet Muhammad (SAWA) who never prostrated during prayers on carpet or textile and used to put his forehead on the earth. He said: The earth was made for me as place for prostration and purification. جُعِلت لى الأرض مسجدا وطهورا
That is why we put Sajdagah to put our forehead on the clay of the earth like the practice of the Prophet (SAWA).
This verse in Surah Al Nisa is a Quranic evidence about the permissibilty of temporary marriage which is also known as “Nikah Al-Mut’ah” or” Zawaj Al-Mut’ah” or Mut'ah.
All Muslims Scholars from all Muslim sects admit that this verse is very clear in the Quranic evidence on the permissibility of Mut’ah Marriage. Wahahbi grand Mufti Ibn Baaz admitted that this verse is very clear on Mut'ah and added : all the Ulama took from it clearly that Zawaj Al-Mut'ah is permissible.
Some claimed that Mut’ah was then banned. Yes, it was banned by Umar ibn Al-Khattab, not by the Prophet (SAWA)at all. Umar himself said and repeated that : Mut'ah marriage was allowed during the time of the Messenger of Allah, and I am banning it and will punish on it. ( Saheeh Muslim 4:59 and Sunan al-Bayhaqi 7:206 and Ahlam al-Quran by al-Jassass 1:352, and Tafseer al-Qurtobi 2:392).
Mut’ah Marriage was explained to the Muslims by Prophet himself and He (Peace be Upon Him and His Holy Progeny) taught the Muslims the rules of the Mut’ah Marriage. Mut’ah Marriage requires Mahr and requires a time agreed by both of man and woman.
It is very important to note that this verse has been narrated with the explanation of it that “whatever you do Mut’ah with a woman for an agreed period “Ila Ajalin Musammah”. إلى أجل مسمّى This is the recitation of Ibne Abbas as you can read it in Tareekh Al Tabari. Ibne Abbas was clearly saying that the verse of Mut’ah had within it “Ila Ajalin Musamma” means upto an agreed time. Hakim Al-Nisabouri in his famous Book Al Musatadrak Volume-2 Page-305 has narrated the Hadeeth from Ibne Abbas and said that this is an authentic (Saheeh) Hadeeth according to the conditions of Muslim, but it was not narrated neither in Bukhaari nor in Muslim. According to him it is a Saheeh Hadeeth. Al-Dahabi who is one of the well-known Sunni Scholar has also agreed on the same that this narration from Ibne Abbas is authentic and Saheeh. Musannaf by Abdur Razzaq also narrated the recitation of Ibn Abbas on this verse that it has got “Ila Ajalin Musamma” means upto an agreed time period.Tabarani in his AlMo’jam Al-Kabeer, Volume-10 Page-320 narrated from Ibn Abbas saying Mut’ah Marriage was allowed since the beginning of Islam and they used to recite this verse “4:24” Famastam tatum Behi Minhun Ila Ajalin Musamma” means whatever you have Mut’ah Marriage with a female upto an agreed time. Tabari in his famous book of Tafseer Volume-5 Page-18 narrated this recitation of “upto agreed or postponed period “Ila Ajalin Musamma”. Tabari narrated it from Ibne Abbas and also from Obeyye Bin Ka’b and also from Ibn Masood and also from Al-Suddi and also from Mujahid and also from Saeed Ibn Jubair and also from Ali Ibn Abu Talib (A.S.). Ibn Jarir Al Tabbari said: There is a narration from Ali (A.S.)) that : Had Umar ( Ibn al-Khattab ) did not ban the Mut’ah Marriage, No one will commit fornication but only those who are evil .
So the meaning of the verse 4:24 is very clear as it was explained clearly by the Prophet (SAWA) to Ummah and accordingly, the Muslims started practising Mut’ah Marriage during the time of the Prophet and continued all his life and even during the Government of Abu Bakr and part of the Government of Umar, till Umar thought to ban it. Simply, you find in Sunni books The Qira’ah recitation of Ibn Abbas and others that it is very clear “Ila Ajalin Musamma” means the Mut’ah Marriage is a marriage for an agreed time.
Yes he is a prophet.
There is no such prophecy at all neither in Shia books of Hadeeth nor in authentic Sunni Hadeeths. There are three weak and fabricated narrations in this regard; one of them narrated from Thawban, one of the servants of the Prophet Muhammad (SAWA) but with out authentic narrators to Thawban. Two narrations from Abu Huraira who was serving Bani Umayya and fabricating for them whatever they wanted. These two narrations are in favour of the army of Bani Umayyad who attacked India.
These weak and fabricated narrations have no value among the scholars of Hadeeth.
'Unfortunately, such baseless "prophecy" is been misused by terrorist groups who consider all who differ with them as Kafir, from one side, and on the other side, by enemies of Islam to instigate non Muslims against the Muslims in India.
The angels were mentioned in Quran in around 88 places. Hundreds of Hadeeths narrated by Ahlul Bayt (AS) from the Prophet Muhammad (SAWA) did mention the angels. The angels have degrees and different duties. The four main angels are Israfil, Jabrael, Mikaeel and Izraeel.
'The duties of the angels are in very big variety. You can find more details in the books of Hadeeth like Biharul Anwar.
As far as you are concerned, following the madhhab of Ahlul Bayt (a.s.) is a part of your personality and identity, and your marriage should not obstruct your affiliation to your Shi'i identity. This should be made clear to your fiance.
In regards to your future children, you as their mother must try to nurture them in such a way where they are aware of their religion and abide to the laws of Islam. Which madhhab they choose is completely up to them, when they become mature and of age.
If you instill within them the love of religion and the urge to pursue truth and evidence, and allow them to research and read and decide themselves, you've done your obligation. The rest is for them to decide.
Your main focus must be on accompanying your husband to be in a noble spiritual way, and avoiding anything that would hurt or harm his understanding of Islam, or your understanding of Islam.
Be the parents that you should be, and that would be the best thing you can do.
With prayers for your success.
Al-Walaa' الولاء means to be with the humble servants of Allah i.e. the Prophets and their divine successors and sincere followers. It is compulsory on every Muslim to be with the humble servants of Allah (SWT).
Al-Baraa' البراء or Al-Tabarri التبري من أعداء الله means to avoid, be away and never be with the enemies of Allah who are the enemies of the prophets and enemies of their divine successors and sincere followers.
These two concepts are part of obligatory duties on every Shia Muslim.
This question deals with one of the issues which were fabricated to adjust a political agenda to justify the conspiracy of Saqeefah which was a big blunder immediately after the demise of the Prophet Muhammad (SAWA). Even Omar ibn al-Khattab who was the partner of Abu Bakr in Saqeefah called the allegiance to Abu Bakr as a dangerous blunder from its evil Allah Has protected the Muslims, and any one tries to do like it must be killed. ( Saheeh al- Bukhari , Hadeeth 6830, and Musnad Ahmad ibn Hanbal; 7:431 Hadeeth 37031 and 37032).
It is a well known fact that Imam Ali (AS) rejected the outcome of Saqeefah and refused to give allegiance to Abu Bakr. ( Saheeh al-Bukhari and Saheeh Muslim). Some narrations in Sunni books claim that imam Ali (AS) has given allegiance to Abu Bakr after six months. Such narrations are fabricated politically oriented. Imam Ali (AS) has never given allegiance to Abu Bakr despite the tremendous pressure and threatening which he faced from the group of Saqeefah which reached to burning the house on him and his wife Fatimah and all his family if he refuses to give allegiance to Abu Bakr. ( Musannaf ibn Abi Shaibah;Hadeeth 36383, and Tareekh al-Tabari;V.2, P. 443, and Ansaari al-Ashraf by al-Balathuri; V.1, P.586 and al-Soyooti in Musnad Fatimah, page 36, and Ibn Qutaiba al-Dinori in Al-Imamah wal Siyaasah , V.1, P.19.and many other Sunni books.
Al-Shaikh al-Mufeed refuted the claim of the opponents that Imam Ali (AS) gave allegiance to Abu Bakr saying: The refusal of Imam Ali to give allegiance to Abu Bakr is undisputed fact among all the scholars, while the claim that he gave allegiance is disputed. His refusal was based on his responsibility to refuse wrong, and this responsibility remained with him always and there is no evidence that wrong has turned to be right. Al-Shaikh Al-Mufeed and our authentic great Ulama has stated that Imam Ali has never given allegiance to Abu Bakr. Obviously, the real leader of all the Faithful can never be a follower of Saqeefah imposed rulers.
Well known Sunni scholar Al-Dhahabi has stated : Ali did not attend any Friday prayer nor congregational prayer with any of the three Caliphs. ( Siyar A'laam al-Nubalaa' 9: 284).
The faith of the parents of the Prophet (SAWA) is a matter in which the majority of Muslim scholars have agreed that the parents of the Prophet were from the best of the believers.
Many evidences from the Holy Qur'an and authentic Hadith prove their faith.
In the Holy Qur'an in Surah ash-Shu'ara (26), verse 219, Allah (SWT) says "you're running on the believers who prostrate to Allah (SWT)".
Ibn Abbas narrated from the Prophet (SAW) that he said "the meaning of this verse is that Allah transferred me from person to person, from Prophet to Prophet until I became Prophet".
This hadith is mentioned in:
· Majma al-Zawa'id by Al-Haythami (vol 7, page 86)
· Musnad al-Bazzar
· Al-Majma' by al-Tabarani
Al-Suyuti in his book of Tafseer known as al-Durr Al-Manthur (vol 4, page 238), narrated that the Prophet (SAW) said "Allah (SWT) transferred me from pious fathers to pious mothers, all purified and noble and made me always in the best parents best grandparents".
Al-Kattani in his book Nazm al-Mutanathir Min al-Hadith al-Mutawatir (vol 1, page 190) narrated the hadith from the Prophet (SAWA) that "all the fathers and grandfathers and mothers and grandmothers of the Prophet (SAWA) were with the pure tawheed".
Bajuri in his hashiya on Jawharat al-Tawhid mentioned that the narrations that the parents of the Prophet (SAW) were all best of believers are unanimous (tawatur).
Those who claimed that the parents of the Prophet (SAW) will be in hellfire are cursed. There is a narration in Sunni books which is in Mawahib al-Jalil (vol 6, page 386). The narration says that Abu Bakr ibn al-Arabi was asked by someone that a person had claimed "that the parents of the Prophet (SAW) will be in the hellfire - what do you say about him?" He said "he is cursed (mal'oon) because Allah mentions in the Holy Qur'an that those who hurt Allah (SWT) and the Prophet (SAW) are cursed in this world and the hereafer and they will be facing terrible and insulting punishment". Then he said "there is no hurting greater than claiming that his (SAW) parents are in the hellfire".
Al-Suyuti, the well known Sunni scholar, has written an entire book by the name of Al-ta'zim wa al-minna fi anna abaway an-nabi fi al-janna proving that the parents of the Prophet are in paradise. He mentioned in vol 1, page 25, that Jibra'il came to the Prophet (SAWA) and he told him "Allah is conveying salam to you and informing you that hellfire is forbidden on your fathers and your mothers and those who looked after you". "Your fathers" refers to Abdullah, "your mother" refers to Aamina and "those who looked after you" are Abu Talib and Faitma bint Asad.
The above quotations are from Sunni books only .
As far as Shia faith, no doubt we (the followers of Ahlul Bayt) believe that the parents of the Prophet (SAW) are not only believers but also from the best of believers.
We read in the ziyaaraat of our infallible Imams that all the grandfathers and grandmothers were purified and the best of believers in Allah (SWT).
When Prophet Haroon (AS) was alive, he was the deputy of Prophet Musa (AS), and was the partner of Musa in his responsibility and real helper and supporter of Musa, but he passed away during the life of Musa (AS). Had he lived after the passing away of Musa, no one was entitled to succeed Musa but Haroon.
The status of Haroon from Musa is similar to the status of Ali (AS) from Muhammad (SAWA). (Saheeh al-Bukhari; Hadeeth numbers 3430 and 4064.) and Saheeh Muslim; Hadeeth numbers 4416, and 4419 and 4420 and 4421.
Thise understand Quran can obviously see the status Ali (AS) from the Prophet (SAWA) which is superior to all Muslim Ummah.
Imam Ali (AS) did not help any of three caliphs in their deeds which was not according to the Quran and the real teachings of the Prophet Mohammad (peace be upon him and his Holy Progeny).
He rectified dangerous mistakes and wrong rulings which they wanted to do against the teachings of the Quran and Sunnah because of their lack of knowledge.
His rectification saved victims from wrong punishments and the caliphs said that without Ali we would have been doomed.
Abu Bakr said: Without Ali, Abu Bakr would have been doomed.
This is narrated in Sunni book Faydh Al Qadir.
فيض القدير Volume 4 page 357.
Omar also said: Without Ali, Omar would have been doomed.
This is narrated in many Sunni books including al Mustadrak by Al-Hakim al-Nisaboori, Volume 2 page 429.
Othman also said: Without Ali, Othman would have been doomed. This is narrated in Zaynul Fata fi soorati hal ata, Volume 1 page 317.
Imam Ali (AS) did not approve the government of any of the three caliphs but his responsibility was to guide those who asked him for guidance. And when the three caliphs asked him in spec4fic cases, he replied to them and by replying to them he saved the Muslims from wrong punishment, as three of them wanted to punish people in the wrong way. The three Caliphs admitted that without the guidance of Ali they would have been doomed.
That does not mean at all that Ali (AS) approved the government of any of the three caliphs. He was very clear that the three caliphs of Saqifah have taken his own right, his own status as the real successor of the Prophet (SAWA) but he kept his patience for the sake of the Ummah and for the sake of Islam.
Those who want to know the real stand of Amirul Momineen Ali (as) regarding the three caliphs should read the famous and authentic sermon called Shaqshaqiya which is mentioned in Nahjul Balagha and in many other books.
In Shaqshaqiya sermon Imam Ali (AS) made it very clear that Abu Bakr, then Umar and then Othman were not entitled to take the post which they have taken, but for reasons they took what they have taken, he kept patient only for the sake of the safety of Islam and the Muslim Ummah.
In Saheeh Muslim, (volume 5, page 153), Omar admitted to Ibn Abbas, that Ali believe that Abu Bakr are Umar were wrong in claiming caliphate after the Prophet.