Muslims (Arabic: مُسلِم) are people who follow or practice Islam, a monotheistic Abrahamic religion. Muslims consider the Quran, their holy book, to be the verbatim word of God as revealed to the Islamic prophet and messenger Muhammad, may peace be upon him and his family. Muslims also generally follow the teachings and practices of Muhammad (sunnah). Those who obtain these teachings primarily from his Companions (sahaba) are called Sunni, and those who take them from his family (ahl al-bayt) are called the Shi'a.
The best response can be from Muslims in France by practicing the teachings of the Prophet Muhammad in their life and with their neighbours. That will show people the real teachings of Islam and will give practical evidence that the cartoonist is wrong.
Muslims in the world should not give business and profit to those who attack Islam and Muslims.
The obligatory daily prayers for all Muslims are the same times: Fajr, Dhuhr, 'Asr, Maghreb, 'Isha`.
The timing for these prayers are extremely similar for all Islamic schools of thought at as well. The point of difference as far as timing is in two aspects:
The difference here is that in the Ja'fari fiqhi view, the timing for these two prayers is not as distant away from Dhuhr and Maghreb as the Sunni fiqhi view states.
In fact, for 'Asr and 'Isha`, one is able to pray them once their finish the previous salat. Yes, it is recommended to pray nawafil, and do duas, etc, between Dhuhr and 'Asr, and Maghreb and 'Isha`, but these are not obligatory to do.
So, basically, from the Shi'i perspective, it is permissible to join Dhuhr and 'Asr, and Maghreb and 'Isha`, and pray them one after the other.
In Sunni jurisprudence, this is not prohibited as well. One Sunni view is that this can be done only when travelling, with a valid excuse or in emergencies. Another Sunni view is that it can be done with a valid excuse or without.
We do know that in Sunni hadith books, there are numerous authenticated hadiths that mention the holy Prophet (s.a.w.) joined these prayers together and prayed them one after the other, without any excuse.
Therefore, what the Shi'a do in combining between these two prayers is not something heretical or far fetched, or bad. Each madhhab is entitled to have their own jurisprudential view on certain things, especially when we see that there are many Sunni scholars who also approve of it as well.
And Allah knows best.
Yes, Alawites are Muslims like all other Muslim sects.
This matter has different opinions among the Maraaji' of Taqleed who are the highest in Islamic knowledge. Many of them e.g. Ayatullah Sistani and Ayatullah Sayyed Sa'eed al-Hakeem say that non Muslims are not allowed to enter Masjid according to obligatory precaution but they are allowed to inter all other religious places like Islamic centers and Husainiyya and Imam bargah etc.
'Other Scholars e.g. Ayatullah Kho'ee and Ayatullah Waheed Khurasani say that non Muslims are allowed to enter usual Masjids "except Masjid al-Haraam " if they don't carry with them any item which can make the Masjid Najis.
There is a very beneficial video series about the topic here:
Yes, it is permissible as far as there is no strong possibility of risk on their life. They need to seek scientific experts' advice.
As far as your students are from general public who can use the knowledge in good way, and you do not know for sure that they will misuse it in unlawful ways, you are permitted to teach them and give them your skill. If you are sure that a specific group of people will use the skill in unlawful work, then you should refrain from helping them to do unlawful work.
It depends on fulfilling the agreement between the Muslim government and the non Muslims. Both are bound to abide to the agreed terms and conditions.
Muslims living or visiting non Muslim countries are required to respect the law of the land as well as follow the day to day Islamic rules. Punishments described in Sharia on certain crimes are not the responsibility of individual Muslims, but it is the responsibility of the Muslim ruler who implements real Islamic teachings and provides justice for all people in the society. After providing justice for all, then the matter of punishment comes, and that is the responsibility of the government which provides justice for all.
In today's circumstances where there is no real Islamic justice for all, there is no question of implementing Sharia punishment in non Muslim countries.
as salam alaikum
the four Sunni schools of jurisprudence are related to practical laws and therefore they are not directly linked to doctrinal and theological issues (although sometimes we see some affiliations).
Theologically, Sunni schools can be divided in three main branches: Ash'aris, Maturidis and Ahl al-Hadith.
The Sunni-Shia debate have been dealt in different way by different scholars belonging to these branches. Therefore the judgment more often goes back to ulama, or groups of ulama, and not to the schools themselves. Also, it may depends on what Shi'i trend they refer as their judgments may differs from a Shi'i approach or group to another.
We certainly see some Sunnis very staunch against Shi'ism while others are more tolerant. The same goes for the Shias towards Sunnis. So it is prudent not to generalize and analyze single groups and opinions from case to case.
With prayers for your success.
Non Muslims who respect the rules of the Muslim society will enjoy full protection from Muslims and have their full religious freedom as far as they do not break the rules of the society. No Muslim has right to attack any worship place belongs to non Muslims.
Thank you for your question. Once somebody asked Imam Ali (as) if he had seen God. He said "Why would I worship a Lord who I haven't seen." on the further probing of the questioner as to how that was possible the Imam said: "I did not see Him with my eyes, but I saw Him with the realities of faith." The modern world is deeply affected by logical positivism, which considers only that which can be sensed by the five senses as real. With such an outlook one can never be sure about anything metaphysical, as, by definition, the metaphysical is outside of the realm of the five senses. But so too are other phenomena that we all accept to be true, such as consciousness, and this is why logical positivism is not a tenable set of presuppositions with which to understand the world.
Rather, the metaphysical is sensed by other senses within a person and in the Islamic tradition, those senses are usually called the heart. It is the heart that senses God and this is sometimes referred to as religious experience. Through the journey of faith a person becomes more and more certain about God, through a process of incremental interactions, prayer, and appreciation of His Hand in their lives. The wisdom that is contained in His religion and the inimitability of the Qur'an. In a more advanced understanding of belief, the presuppositions that a Muslim chooses to accept mean that there is no alternative other than the existence of God and through the spiritual journey they witness the truth of their progression. God Himself guides them to the paths of certainty after which there is no doubt.
May you always be successful