Allah never wants any one to do wrong, on the contrary, He showed every one the right way and the wrong way and ordered and encouraged to do good and avoid bad. Allah granted human beings the intellect and the option to do whatever they decide to do and He never forced any one to do good or bad.
Wrong doers do wrong out of their own option and decision. Allah never wants wrong. He orders us to do good and He helps every one who to do good.
It is a term in jurisprudence within the conditions of the person who can lead a congregational Prayer to Aadil عادل. Aadil means a pious person who does not deliberately commit sinful acts, and if it happens that he committed a sinful act, he immediately repents and seeks forgiveness and never insists on wrong. Such pious, God fearing, obedient person is called Aadil.
(Just) is a literal linguistic translation of Aadil but it does not include the full meaning of the term Aadil.
SubhanaAllah means :Exalted and Glorified is Allah.
We repeat saying Subhana Allah to remember the Greatness of Allah, which in fact more than any imagination. Our thinking and intellectual abilities fail in exploring or reaching to the real greatness of Allah.
Repeating SubhanaAllah makes us more humble in our worship and more humble with people.
Tabarra is called in Arabic التبري من أعداء الله which means complete boycott and disassociation from the enemies of Allah (SWT) who are also enemies of the Prophet (SAWA) and Ahlul Bayt (AS). Tabarra is mentioned in Quran in many places and one whole Sura in Quran (Sura Tawbah) starts with Tabarra براءة من الله ورسوله.
Tabarra is the faith and practice of all the Prophets as we read in Quran in Sura 9, verse 114 ; (When it became clear for him (Ibraheem) that he (his uncle) is enemy of Allah, he disassociated himself from him).
Tabarra is one of the obligatory duties in Islam and no Muslim is permitted to have in his heart love of Allah and love of enemies of Allah at the same time.
We must be fully with Allah and His humble servants and totally against the enemies of them.
We must be careful when we express our feelings against the enemies of Allah (SWT), the Prophet (SAWA) and Ahlul Bayt (AS) not to instigate enmity with other communities as Allah orders us in Quran not to insult those are been worshipped besides Allah lest they wrong about Allah with no knowledge.
This is an expression mentioned towards the end of Ziyarat 'Ashura`, and wurūd here means entry, or returning back. The wurūd is entering into the sovereignty of God, and it could be positive and good, or negative and bad [as in Surah Hud, 98]. Yawm al-wurūd may not just be Judgment Day, but any stage after death, like entering the grave, barzakh, and resurrection. It is during these stages that we ask Allah ta'ala to grant us the shafa'ah of Imam Husain (a.s.).
This is why in the Ziyarah, we say:
اَللَّهُمَّ اُرْزُقْنِي شَفَاعَةَ اَلْحُسَيْنِ يَوْمَ اَلْوُرُودِ
We hope to be blessed with the intercession of Imam Husain (a.s.) at these very difficult times once we depart this world. Imam Husain (a.s.) is the Ark of Salvation, and it is for this reason that we seek his intercession.
Of course, it is more probable that yawm al-wurūd is referring to Judgment Day alone, as such has been expressed in other narrations, like the following in reference to Imam Ali (a.s.) being in charge of supplying water (al-sāqī) on Judgment Day, as the Prophet (s.a.w.) had proclaimed:
اَلسَّاقِيَ يَوْمَ اَلْوُرُودِ
In any case, this ziyarah is an important ziyarah that we should recite as much as possible, and hopefully be granted the intervention of Ahlul Bayt (a.s.) on Judgment Day, at the time we will need it most.
With prayers for your success.
It is quoted by Imam Ali (AS) telling human beings to understand themselves and their life including reasons and origin of sickness and its remedies.
'Your sickness is from you: Whatever sickness you suffer from is from your own acts and deeds, so don't blame others but try to rectify yourself first.
'Your remedy is within you but you don't sense it: The remedies of all your sicknesses and sufferings are within you and you can treat them by your will power to sincerely obey Allah (SWT) which is the key to solving all the problems.
My understanding of this is that it is with respect to spiritual matters, particularly the spiritual position of Ahl al-Bayt (A) in that if some people who did not have an understanding of this heard some people talking about it openly, they might react negatively due to ignorance.
عَجِّلْ فَرَجَهُم is a supplication to Allah (SWT) to hasten the reappearance of Imam Al-Mahdi (AS). AJJIL means hasten, Farajahum means the reappearance of Imam Al-Mahdi (AS).
You can be a Shia Muslim by just believing in the main faith of Islam (There no God but Allah, and Muhammad is His Messenger and Ali is the successor after the Prophet). This faith is enough for you to become a Shia Muslim.
Obligatory acts are not condition to be a Shia Muslim although you need to do whatever you know and can afford.
When you perform Hajj, you need to get yourself circumcised before performing Tawaf around the Ka'bah.
Neither washing nose is obligatory in Wudhu nor washing mouth. Both of them are just recommended and not obligatory. Washing head or feet in Wudhu is wrong because you should wipe over them and not wash them.
If you are sure that your Wudhu was invalid, you need to perform it properly and re do the prayers which were done with wrong Wudhu.
This verse is very clear the believers in the whole message of Islam should not associate nor be allies with those who don't believe in Islam despite the common things between us and them, but we are not allowed to be allies with them because of the ideological differences between us and them. We are not allowed to follow their aims which are usually based on their faith which is different from our faith in Islam.
Any Muslim who follows them will be like them.
"Yara" is also used to refer to understanding or thinking something ("seeing" in the mind).
It may also be used here because this is a mental observation or understanding that can be deduced from what is seen. Firstly, one can see the existing universe and deduce that this could have happened. Second, one can engage in scientific observation of the universe and deduce that (to our knowledge currently) it is expanding and was once essentially "closed", or that living things on earth are water-based, or that life may indeed have emerged from water.
That is, we "see" the original state of the universe and earth mentally through "seeing" the current state of the universe through observation. So in that regard, both types of "see" could be meant (the physical seeing now, and the mental seeing to use scientific deduction).