Shiite Islam

The Shia majority countries are Iran, Iraq, Bahrain, Azerbaijan and, according to some estimates, Yemen where they are the largest religious group.for mor information see:https://en.wikipedia.org/wiki/Shia_Islam

Shia Muslims generally follow specific dietary laws that align with Islamic principles, particularly regarding halal food. Non-scaled fish, such as catfish and certain other species, are considered haram (forbidden) by many Shia scholars because they do not meet the criteria outlined in Islamic jurisprudence for permissible seafood. In contrast, scaled fish are typically deemed halal, allowing Shia Muslims to consume them as part of their diet. These dietary restrictions are rooted in the interpretations of religious texts and the teachings of Islamic law.

The rapid growth of Islam after Muhammad's death can be attributed to several factors, including effective military conquests, trade expansion, and the appeal of its monotheistic teachings. Despite internal conflicts between Sunni and Shia factions, the early Muslim community was united by a common cultural and religious identity, which facilitated the spread of Islam across vast regions. Additionally, the establishment of a robust administrative framework and the promotion of social justice attracted diverse populations, further accelerating the religion's growth.

yes he is i saw him in ancholi jaloos

Maher Zain, a Swedish-Lebanese singer, has publicly identified as a Sunni Muslim. His shift from Shia to Sunni beliefs is not extensively documented, but it is common for individuals to explore and adopt different interpretations of Islam based on personal convictions, experiences, or influences in their lives. Ultimately, his spiritual journey reflects a broader search for identity and faith that many individuals undergo.

The Iranian Supreme Ayatollah, currently Ayatollah Ali Khamenei, resides in Tehran, Iran. His official residence is located within the city's governmental complex, which includes the offices of various state institutions. This location is not only a living space but also serves as a center for political and religious decision-making in Iran.

The countries where there are more Shia than Sunni and where sunni muslims are persecuted for their beliefs are mainly Iran and Iraq, where the shiia population is over 90%

two main differences are here. in principles both shiite and Sunni has common ideas such as tawhid or the oneness and nabuwwah or prophecy and ressurrection or Maad , but shiite despite these beiefs ,hs two other namely immamat or belief in the imams as successors of the prophet AND Adl or Divine justice.in the three basic first principles -unity,prophecy and resurrection .

the two problem of succession and Authority in religious Sciences:there are two problems of succession and authority between shia and sunni . in accordance with the islamic teaching which form its basis , shiism believed that the most important question facing islamic society was the elucidation and clarification of islamic teaching and the tenets of the religious sciences . only after such clarifications were made could be application of these teachings to the social order be considered . in other words , shiism believed that , before all else , members of siciety should be able to gain a true vision of the world and of men based of the real nature of things . only then could they know and perform their duties as human beings-in which lay their real welfare-even if the performance of these religious duties were to be against their desires . after carrying out this first step , a religious government should preserve and excute real islamic order in society in such a way that man would worship none other than God , would possess personal and social freedom to the extent possible and would benefit srom true personal and social justice .

these two ends could be accomplished only by a person who was inerrant and protected by god from having faults . otherwise people could become rulers or religious authorities who would not be free from the possibility of distoration of thought or the commoting of treachery in the duties placed upon their shoulders. were this to happen , the just and freedom-giving rule of islam could gradually be converted to dictatorial rule and completely autocratic government.

moreover , the pure religious teachings could become, as can be seen in the case of certan other religious , the victims of change and distoration in the hands of selfish scholrs given to satisfication of their carnal desires . as confirmed by holy prophet , Ali followed perfectely and completely the book of god and the tradition of the prophet in both words and deeds. As shiism sees it, if, as the majority say , only the Quraysh opposed the rightful caliphate of Ali, then that majority should have answered the Quraysh by asserting what was right. they should have quelled all opposition to the right cause in the same way that they fought against the group who refused to pay religious tax . the majority should not have remained indifferent to what was right for few of the opposition of Qurayesh .

what prevented te shiaah from accepting the elective method of choosing the caliphate by the people was the the fear of the unwholsome consequences that might result from it: fear of possible corruption in islamic government and of the destruction of the solid basis for the sublime religious sciences.As it happened,later event in islamic history confirmed this fear or predication , with the result that the shiites became even firmer in their belief . during the earliest years , however, because of the small number of the followers , shiism appeared outwardly to have been absorbed into the majority , although privately it continued to insist on acquiring the islamic sciences from the household of the prophet and invite people to its cause. At the same time , in order to preserve the power of islam nd sfeguard its progress, shiism did not display any opposition the men of islamic society.members of the shiite community even fought hand in hand with the sunni majority in holy wars and participated in public of affairs . Ali himself guided the sunnu majority in the interest of the whole islam , whenever such actions was neccessary.

No, Shia constitute about 15% of total Muslims in the world.

basically sindh is a place of wali (those persons who are nearest to the God) .So those, who having love for Ali .r.(the successer of Hazrat Muhammad.saw.) and his family ,are in majority there it does not matter they are sunny or shia.

Sunnis and Shiites do disagree with each other on several theological issues.

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They disagree on minor side issues that not affecting basic Islam beliefs. They ; for example; disgreed on the way the successor of the prophet (after his death) should be chosen. Muslims elected Abou Bakr to be the first Caliph after prophet Muhammad (PBUH) death. However, some Muslims believed that the successor should be from the family of the prophet and hence should Ali Ibn Abou Taleb (the prophet cousin and husband of his daughter). However, after the election of AbouBakr, they joined the majority and even Ali Ibn Abou Taleb (God be pleased with him) supported the elected Caliph. The same scenario was repeated after election of Omar Ibn Alkhattab as the second Caliph and Othman Ibn Affan as the third Caliph. Ali Ibn Abou Taleb was then elected as the fourth Caliph.

Sunnis and Shiites are just two Islamic schools that differ in minor issues.The outsiders are trying to feed up assumed differences and conflicts between Muslim groups to gain control on Muslim countries and on their resources. The two main groups are Sunnis and Shiites. Both groups agree upon basic Islam pillars, believe in same and only version of Quran, believe and follow the sunnah of same prophet (PBUH), pray to same direction (facing Kaba in Makkah or Mecca in Saudi Arabia, go to same places on pilgrimage (or Hajj), and adhere to same Islam morals and ritual worships. They only differ on some side issues that are not critical.

Some other groups as Taliban and Al-Qaeda are in disagreement with both Sunnis and Shiites true Muslims.

Persia is the ancient name of Iran and Islam entered Iran near 1400 years ago. and when tragedy of karbala happened most of Iranians became shia.

i think that first we have to know and define Mutah and Taqiyyah in shiites and after that we will see this question is not right:

i will explain both of Mutah And Taqiyyah and response to your question.

first Mutah: another of the misunderstood practices of shiism that has often been crititicized especially by some of the moderns , is temporary marrige or mutah.

it is a definitely established historical fact that at the beginning of Islam, namely between the commencement of the revelation and the migration of the prophet to Medina , temporary marriage , called Mutah was practiced by muslims along with permanent marriage. as an example one can cite , the case of Zubayr (the companion of the prophet ) who married Asma , the daughter of the Abu Bakr , in a temporary marriage; from this union were born Abdullah ibn Zubayr and Urwah ibn Zubayr . these figures were all among the most famous companions of the holy prophet. obviously if this union were to have been illegitimate and categorized as adultery , which is one of the most grievous sins in islam and entails heavy punishments, it would never have been perfumed by people who were among the foremost of the companions.

temporary marriage was also practiced from the time of the migration until the death of the holy prophet . and even after that even during the rule of the first caliph and part of the rule of the second , Muslims continued to practice it until it was banned by second caliph, who threatened those practiced it with stoning . according to all of the sources, the second caliph made the following statement:"there are two Mutahs which existed in the time of the prophet of god and Abu Bakr which i Have banned, and i will punish those who disobey my orders. these two mutahs are the Mutah concerning the pilgrimage and Mutah concerning women. although at first some of the companions and the followers were opposed to this ban by the second caliph , since that time the Sunnis have considered Mutah mrriage to be unlawful.the shiites , however , following the teaching of the imams of the household of the prophet, continued to consider it legitimate as it was during the lifetime of the prophet himself.

in the Quran , God says concerning the believers:"and who guard their modesty-save from their wives or the( slaves )that their right hand, for then they are not blameworthy, but whose craveth beyond that, such are the transgressors-"(Quran : xxiii, 5-7). also " and those who preserve their chastity; save with their wives and those whom their right hand possess, for thus they are not blameworthy; but whose seeketh more than that, those are they who are transgressors"( Quran, lxx, 29-31). these verses were revealed in Mecca and from the time of their revelation until the higira, it is well known that mutah marriage was practiced by Muslims. if Mutah marriage had not been a true marriage and women who had married according to it had not been legitimate wives, certainly according to these Quranic verses they would have been considered to be transgressors of the law and would have been forbidden to to practice Mutah. it is thus clear that since temporary marriage was not forbidden by prophet, it was a legitimate marriage and not a form of adultery.

the legitimacy of the mutah continued from the time of the Hejra until the death of the Holy prophet as this verse, reveled after the hijra, proves, "and those of whom ye seek content(istamta tum from the same root as Mutah)(by marrying them), give unto them their portions as a duty(QUran, IV, 24). those opposed to shiism contend that this vere from the"chapter on Women" was later abrogated but the shiiah do not accept this view. in fact the word s of the second caliph cited above are the best prove that up to the time of his ban such marriages well still practiced. it is inconceivable that if Mutah had been abrogated and forbidden, it would have continued to be commonly practiced by Muslims during the lifetime of the Holy prophet and after his death until the time of the second caliph. that if Mutah had been abrogated, no action would have been taken to forbid it. shiites cannot accept the claim that the only thing that the second caliph did was to put into action an order of prohibition and the abrogation of Mutah given by the Holy prophet, for such a possibility is negated by the clear words of the second caliph" there are two Mutahs which existed in the time of the prophet of God and and Abu Bakr which I have banned, and i will punish those who disobey my orders.

from the point of view of legislation and preservation of public interest also, we must consider the legitimacy of temporary marriage, like that of divorce, one of the noteworthy features of islam. it is obvious that laws and regulations are excuted with the aim of preserving the vital interests of the people in society and providing their needs. the legitimization of marriage among mankind from the beginning until today is an answer to the instinctive urge for sexual union. permanent marriage has been continuously practiced among among the different peoples of the world. Yet despite this fact and all the campaigns and efforts at public persuasion that are carried out against it, there exist throughout the countries of the world, in large and small cities, both hidden and public places where illegitimate sexual union or fornication takes place. this in itself is the best proof that permanent marriage can not fulfill the instinctive sexual desires of everyone and that a solution must be sought for the problem.

Islam is a universal religion and in its legislation takes all of human beings into consideration. considering the fact that permanent marriage does not satisfy the instinctive sexual urge of certain men and that adultery and fornication re according to islam among the most deadly poisons, destroying the order and purity of human life, Islam has legitimized temporary marriage under special conditions by virtue of which it becomes distinct from adultery and fornication and free of their evils and corruptions. these conditions include the necessity for the woman to be single, to become married temporarily to only one man at one time, and fter divorce to keep a period during which she can not be remarried half of the time that is requited after the permanent marriage. the legitimizing of the temporary marriage is Islam is done with the aim of the allowing within the sacred law possibilities that minimize the evil resulting from the passions of men, which if not channeled lawfully manifest themselves in much more dangerous ways outside the structure of religious law.

therfore Mutah is not Zina but is a kind of religious practice even among the Sunnis And Companions.

second about Taqiyyah: one f the most misunderstood aspects of Shiism is the practice of dissimulation or taqiyyah. with the wider meaning of Taqiyyah ," to avoid or to shun and kind of danger, we are not concerned here. rather our aim is to discuss that kind of taqiyyah in which a man hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices . Shiites in case of Danger, dissimulate their religion and hide their particular religious and ritual practices from their opponents. the sources upon which the Shiite base themselves in this question include the following verse of the holy Quran:" let not the believers take disbelieves for their friends in preference to believers. whose doeth that hath no connection With Allah unless it be that ye guard yourselves against them[ from the same root as taqiyyah ] , taking(as it were) security{ again frim the same root as taqiyyah} Allah biddeth you beware only of himself . unto Allah is the journeying.(Qurn,III,28) as is clear from this sacred verse, God , the most exalted, forbids with the utmost emphasis wilayah with unbelievers and orders man to be wary and have fear in such a situation. the other sacred verse with the very content is Quran, XVI, 106. this two verses cited above, revealed concerning particular cases but their meaning is such that they embrace all situations in which the outward expression of doctrinal belief and religious practice might bring about a dangerous situation. some have criticised Shiism by saying that to employ the practice of Taqiyah in religion is opposed to the virtues like telling truth aand courage and others. the least amount of thought about this question and accusation will bring to light its invalidity, for taqiyyah must be practiced in a situation where man faces a danger which he can not resist and against which he can not fight. to be alive is more important than not telling truth.