Shah Khan

My Dearest Brothers and Sisters in Islam,
I hope I'm not making a nuisance of myself on this Forum, but it does seem like a very friendly Forum.
I've been a Muslim for almost three and a half years, now, and I've had a lot of Muslims telling me that Sunni Islam is the only true Islam and that it's the only one to follow!
However: I've watched some Shia scholars speaking on YouTube and they seem to be very good to me!
So should I choose between Shia and Sunni, or should I just say that I'm a Muslim, and leave it at that?!
Please advise me, if you don't mind, because I do still feel a bit lost in Islam!

I agree. I put nice headphones, do wudhu, wear neat clothes and watch my favorite Shiekhs.
The best feeling ever man!

Salam,
Say It's a holiday and suddenly you find yourself home alone. 
What is one thing you would do?
Don't be lame and say "I study for uni or I do my homework" (I mean when you don't have any studies etc.)

The majority of ShiaChat members are probably male. I would not limit the replies to females, because brothers might give you really good responses. 

Wow sorry I accidentally delete it, it is from al-Kafi, Shi'ah book.

Wa alaikum salaam wa rahmatullahi wa barakatuh Brother,
Let me share you very important hadith where we can see that even after Prophet Muhammad (saws) demise, God still made Prophet mercy for Us, where he actually ask forgiveness to our sins.

علي، عن أبيه، عن ابن أبي عمير، عن محمد بن أبي حمزة، وغير واحد، عن أبي عبدالله (ع) قال: قال رسول الله (صلى الله عليه وآله): إن لكم في حياتي خيرا وفي مماتي خيرا، قال: فقيل: يارسول الله أما حياتك فقد علمنا فما لنا في وفاتك؟ فقال: أما في حياتي فإن الله عزوجل قال: " وما كان الله ليعذبهم وأنت فيهم " وأما في مماتي فتعرض علي أعمالكم فأستغفر لكم
The Messenger of Allah (saws) said, "There is benefit for you in my life and in my death."
So a man asked, "O Messenger of Allah! As for your life, we know [it]. But what do we have in your death?"
The Prophet replied, "As for my life, Allah says, 'And Allah will not punish them while you are in their midst' (8:33). As for my death, your deeds will be presented to me, and I will seek forgiveness on your behalf." (al-Kafi)

I can give you the proof that Sunni scholars use to establish the permissibilily of seeking intercession. This is from the famous book Umdat as-Suluk (Reliance of the Traveller) in english.

THE HADITH OF THE BLIND MAN

Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said, "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say: 

"Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]." 
The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same." 
Scholars of Sacred Law infer from this hadith the recommended character of the "prayer of need," in which someone in need of something from Allah Most High performs such a prayer and then turns to Allah with this supplication together with other suitable supplications, traditional or otherwise, according to the need and how the person feels. The express content of the hadith proves the legal validity of "tawassul" through a living person (as the Prophet - peace be upon him - was alive at that time). It implicitly proves the validity of tawassul through a deceased one as well, since tawassul through a living or dead person is not through a physical body or through or through a life or death, but rather through the positive meaning (ma'na tayyib) attached to the person in both life and death. The body is but the vehicle that carries that significance, which requires that the person be respected whether dead or alive; for the words "O Muhammad" are an address to someone physically absent - in which state the living and dead are alike - an address to the meaning, dear to Allah, that is connected with his spirit, a meaning that is the ground of "tawassul," be it through a living or dead person. 
THE HADITH OF THE MAN IN NEED

Moreover, Tabarani, in his "al-Mu'jam al saghir," reports a hadith from 'Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter - this being after the death (wisal) of the Prophet (Allah bless him and give him peace) and after the caliphates of Abu Bakr and Umar - so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: "Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak'as of prayer therein, and say: 

'O Allah, I ask You and turn to You through our Prophet Muhammad, 
the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill my need,' and mention your need. Then come so that I can go with you [to the caliph Uthman]." So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and Uthman accomplished it for him, then he said, "I hadn't remembered your need until just now," adding, "Whenever you need something, just mention it." Then, the man departed, met Uthman ibn Hunayf, and said to him, "May Allah reward you! He didn't see to my need or pay any attention to me until you spoke with him." Uthman ibn Hunayf replied, "By Allah, I didn't speak to him, but I have seen a blind man come to the Messenger of Allah (Allah bless him and give him peace) and complain to him of the loss of his eyesight. The Prophet (Allah bless him and give him peace) said, "Can you not bear it?' and the man replied, 'O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.' The Prophet (Allah bless him and grant him peace) told him, 'Go to the place of ablution and perform ablution (wudu), then pray two rak'as of prayer and make the supplications.'" Ibn Hunayf went on, "By Allah, we didn't part company or speak long before the man returned to us as if nothing had ever been wrong with him." 
This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami.
 
 
These hadith prove that the Prophet (saw) himself recommended the believers to seek his intercession before Allah, and the Sahaba also practiced this after his passing. Here is an article on the proofs for this in the Quran.
https://www.al-islam.org/new-analysis-wahhabi-doctrines-muhammad-husayn-ibrahimi/tawassul-resorting-inter-mediation-death-and

Brother @Shah Khan, both Hameedeh and notme are sisters (females).

Highly recommended for everyone, but not wajib. Obviously everyone who has a heart will need time to mourn the loss of a loved one and it might be an injustice to someone else to marry them during the most intense time of mourning. Basically, if a person has a legitimate reason to not marry, they should not marry, but most people should. 

Jazaak-Allah-Khair   Admin....!!!!

Off-topic posts have been removed. Please look at the questions in the OP again. It is not about the difference between Shia and Sunni marriage. He wants to know if someone has a husband or wife and they died, can they live a single life or Allah would punish him or her for not getting married again? So, for example, an answer from the Christian point of view (copied from the Bible) or a secular point of view (copied from Wikipedia) would not be acceptable. This is ShiaChat and the OP wants to know the Shia point of view about remarriage. 

Assalam-O-Alaikum My Shia Brothers in Islam. 
I am not good in English, I hope you understand my words. 

My question is, Is Widow Remarriage Encouraged in Islam or is it just Merely Permissible? Because Quran says that those who are not married should get married (Both Men & Women, Virgins, Widows/ers, Divorced). It's just literal interpretation. Don't know what Islam says about this. What if The Widow Woman don't want to get married in the first place because she have some love feelings for her dead husband? Same for the Widower?

Does Not Marrying and Remarrying Again would be punished by Allah??

Jazaak-Allah-Khair!!

Now I get It. According to Shia Islam a Man can wear all Colors. It all depends on the Customs where the person live. I have found some texts about this in Tehzib ul Islam written by Baqir Majlisi.

Thanks the most relevant answer to the question i have got is given below:
 Mirza Jawad Tabrizi
سؤال: ألا يكره للمصلي لبس السواد؟ كيف نجمع بين هذا الحكم الشرعي وبين استحباب لبس السواد عزاءا على الحسين عليه السلام؟
جواب: لم يثبت كراهية لبس السواد لا في الصلاة ولا في غيرها، نعم ورد في بعض الروايات ما يستفاد منها كراهية لبس السواد، ولكنها ضعيفة السند، ومع الإغماض عن ضعفها، فالكراهة في الصلاة بمعنى أقل ثوابا، ولبس السواد في عزاء الحسين والأئمة عليهم السلام لأجل إظهار الحزن وإقامة شعائر المذهب مستحب نفسي، وثوابه أكثر من نقص الثواب في الصلاة، والله العالم.
Question:
Isn’t wearing black while praying Makruh? On the other hand, donning black is commendable during the mourning period for Imam Hussein (AS). What is the justification for the contradiction between these two points?
Answer:
The undesirability of wearing black clothes in the state of praying or in other situations is not proven as an absolute fact. It is only derived from a number of narratives the chains of transmission of which are unreliable and weak. Regardless of their unreliability, wearing black clothes while praying will lessen its spiritual reward. But putting on black clothes in grief for Imam Hussein (AS) is a religious rite and commendable.
Al-‘Amili; al-Intisar, vol. 9, p. 247; publication, Dar al-Sirat, Beirut, Lebanon, the first edition, 1422.
Following the analysis of jurists’ ideas it was finally revealed that wearing black in prayers is Makruh.
Another question which may come into the readers’ minds is whether praying in black clothes for black-clad mourners during the month of Muharram or ceremonies held for the martyrdoms of the Aimma is Makruh as well.
The question has been answered by Haj Aqa Mirza Jawad Tabrizi.
سؤال: ما حكم اللباس الأسود في الصلاة أيام وفيات الأئمة عليهم السلام، هل هو مكروه ؟ جواب : إذا كان اللبس بداع إظهار الحزن وتعظيم الشعائر فليس بمكروه، والله العالم.
It is not Makruh if the motivation behind the clothing is the expression of grief.
Al-‘Amili; al-Intisar, vol. 9, p. 247; publication: Dar al-Sirat, Beirut, Lebanon, the first edition, 1422.
The considerable point in jurists’ decrees is bad this kind the prohibition implies that wearing black while praying will only diminish its spiritual rewards. In other words, donning black while praying does not nullify the prayer. It only decreases its rewards. So, wearing garments in other colors is recommended for the state of praying.
http://www.valiasr-aj.com/english/mobile_shownews.php?idnews=251
wasalam

Jazaak Allah Khair My Shia Brothers in Islam.

I thought Imam Jafir-as-Sadiq(Rah) forbade the wearing of Black Clothes due to Abbasid Caliphate. Otherwise, I may be wrong but I think Prophet Muhammad and Ahlul-Bayt(Razi-Allah) did wore whole Black Clothes. In Normal Days.

There's a chapter in Al-Kafi Volume 6 that is called 'باب لُبْسِ السّوَادِ' which is 'Dislike for black clothes'. Here's the first hadith: 
Some doubts have been raised about the authenticity of the above. There's a long (but interesting) analysis of the ahadith we have on the topic here: http://www.valiasr-aj.com/english/mobile_shownews.php?idnews=251 
Salam
 

Wa aleykumsalaam,
Yes, Black clothes and black shoes are Makhruh (Disliked), but black turban and black cloak is allowed according to our narrations.

Thanks for your response just in a logical manner this means if your supposition is true that you are saying your prayers all of the prayers making the face towards black clothed Kaaba and these will all be  makrooh then?
No my brother this supposition is not true.I do not consider it makrooh in any manner.
wasalam

Read this thread here 
 

You're comparing apples to oranges. The brother asked about wearing black. How the Kiswah fits into the argument here is beyond me. Besides, it used to be white during the Prophet's (p) time!
Anyway, to answer your question brother @Shah Khan: Yes. It is Makrooh to wear black attire when not worn in order to mourn (with few exceptions like turban etc.). From Ayatullah Sistani's (rh) website:
Question: Is it permissible to wear black on an ordinary day when it is not coinciding with the martyrdom of one the fourteen infallibles?
Answer: It is permissible but it is reprehensible (makrooh) to wear full black. https://www.sistani.org/english/qa/01134/
Maybe later if I have some more time I can dig up a couple of ahadith that I recall from Al-Kafi that state the same. 
Salam