Amina Inloes

This likely refers to volume 1, page 289.

Frequently, the standard Arabic printing is cited, and so you can find it in that version. If the book was written in Farsi, they may be citing a version in Farsi or with Farsi in it. So you may need to dig to find the exact narration, if they have not given publication information.

Sometimes it is easiest to try to find it by back-translating it and searching online or on library software such as ablibrary.net until you find what you are looking for. This website can also help with seaching: https://hadith.academyofislam.com/

Best wishes!

The nature of Allah, or God, is such that Allah always existed and did not have a creator. However, all (other) things are created and non-eternal. This is why God is sometimes referred to as the "First Cause".

Jews and Christians share this belief.

As for other prominent religions today, I am not sure of their views about the nature of ultimate divinity, but it would be an interesting conversation topic. 

Infinity can be difficult for the mind to grasp. However, the idea that God existed eternally is not more difficult to grasp than the idea that the universe existed eternally without a creator, which is held by some atheists.

No, they still require a cause or designer (a "programmer", if you will); otherwise, something is still eternally pre-existing for no reason. 

We also can't be certain that, if there were a different universe, all of these things would be the same, even if it seems obvious to us here. (Whether or not they would necessarily be the same is, necessarily, speculative.) 

However, it is a good question!

You do not become an apostate or break the third shahadah by speaking with someone who has a different belief or by being present at their gatherings, unless you have the intention of apostasy. (This is true whether they are Sufi, Christian, atheist, or any other group.) 

However, sometimes, when we are solidifying our religious identity, especially after a recent conversion, it is helpful to stay within the confines of our religious group and avoid contact with others. But this is a psychological or spiritual matter, not anything relating to apostasy. 

You are a Shi'i if you wholeheartedly accept the authority and spiritual status of Imam Ali (a), without any competitors, and identify as Shi'i. 

If you had any belief which is incompatible with Shi'ism, you may reject that belief and remain Shi'i. Similarly, if you gave bay'ah to someone other than Imam al-Mahdi (A) (for Twelver Shi'a), you can declare your ultimate bay'ah to Imam al-Mahdi (A). If you acknowledged the authority or lineage of someone (living or deceased) who is incompatible with your allegiance to Imam 'Ali (A) and Imam al-Mahdi (A), you may choose to reject that authority.

Sufis differ from one another, and some are closer to Shi'ism than others. 

Personally, I try to keep it simple and say that it is for (a) modesty, and/or (b) because Islamic law says to do it. You could also say that (c) because it is something you want to do and is important to you. 

The aforementioned statements may also be suitable for you to say, however it is  important to say them in such a way that would not imply that you are criticizing your mother. (For instance, if you say that hijab adds dignity, you would not want to say it in such a way which would imply that your mother has less dignity, because she does not wear hijab.) It is often how we say things that is as important as what we actually say!

However, if they are religious Catholics, mentioning the Virgin Mary might be a helpful way to connect. 

I am sure that in your heart, you know what is best to say for your situation - what comes from the heart reaches the heart. 

Best wishes!

This website (al-islam.org) has an in-depth library, and you can find materials which are both introductory and advanced. So, I recommend starting here!

You could also look online for taught classes, since sometimes it is useful to have a human teacher. 

Beyond that, there is also ample material on YouTube - as a hint, if you want to find a discussion of a subject, search for Muharram majlis followed by your subject, and those are almost guaranteed to be presented by Twelver Shi'a. 

Best wishes!

I am sorry to hear about your situation.

I wanted to add that it would not be a good thing if, after the marriage, the man holds onto this idea and becomes obsessed with it or brings it up in every argument or uses it as an excuse for other behaviour. You have already suffered and don't need someone to make you continue to suffer for the rest of your life. Plus, you deserve someone who will appreciate you for all you are, not someone who is having hesitations! Perhaps he will mature later in life, since, when we judge people unfairly, life has a way of teaching us lessons.

Meanwhile, there are other fish in the sea!

It sounds like there are a lot of factors to take into consideration (including what country you want to raise your children in and their educational opportunities in each place).

I can understand not wanting yourself or your children to be around negativity towards your religion, especially if they are living in a country where Muslims are the minority, and it is already difficult to be a practising Muslim/raise children as practising Muslims. From that angle, since you would not be receiving religious support from your family, it is good to consider whether there is a supportive, healthy, and welcoming Muslim community there to offer support for yourself and your children, especially in teaching children about Islam in a positive and appealing manner.

Probably there are pros and cons to staying where you are, or moving. There may be some hidden blessings to moving there but also some challenges. So it is good to consider all aspects (financial, religious, educational, social, emotional, etc) and make the best decision.

Possibly this may be situational, for instance, if your mother is at an old age and if you are concerned that she will pass away while you are not present and you would regret that, that might be a factor.

There is probably no rush to make a decision and sometimes when we give something time, Allah decides for us by changing the circumstances of our life to go one direction or the other. When unsure, it is good to pray for guidance, as it often comes clearly.

In any case, silat al-rahm can be done regardless of where you live and does not require living nearby especially these days when travel and communications are much easier.

I am sorry to hear about your loss.

It is your decision whether or not to remarry. Now that your husband has passed on, I am sure he would want you to be happy and more secure for the rest of your life.

However, possibly you are still going through the mourning process and aren't ready; maybe if you meet the right person and it is the right time, you will feel inside that it is the right time. Maybe the way you are seeing things right now suggests that it isn't quite the right time.

Religiously speaking, there is no benefit to putting extra restrictions on ourselves or making ourselves suffer more than our circumstances require. Sometimes people do this with a sense that Allah rewards difficulty. However, life is difficult enough without putting extra restrictions on ourselves!

People in jannah can be with whoever they want, whether or not they remarry.

With duas
 

Shari'ah is for the earthly realm, not the hereafter.

From narrations, we can understand that, in heaven, people will appear in an ideal form (for instance, at the prime of their life, no injuries).

Probably, people will appear in clothing styles that they are comfortable with and which reflect their nature and how they are used to appearing on earth. So for some people this may resemble hijab. Of course, in very nice fabrics and made of materials such as silk and silver (according to the Qur'an!).

This is apart from the narration saying that Fatima al-Zahra (A) will appear while hidden, although this can also be understood to be a veiling of her high spiritual nature that none can perceive, just as none can gaze directly at Allah's power, rather than a basic covering of the body for material reasons.

I am not aware of any restriction presented in narrations on interacting with people at the same level of paradise or below, although we might choose to interact with some people and not others based again on our preferences and expectations.

The immediate resurrection will be naked.

Yes, it is related that the Prophet (S) was put under the care of Halimah bint Harith al-Sa'diyyah, who fed him and looked after him in his early years, and that this was a common custom of the Arabs at the time.

The adoption of the crescent-and-star symbol for Islam occurred quite late in Islamic history, probably in the nineteenth century AD.

Most likely, this was due to European influence; because the cross symbolized Christianity, Europeans felt there should be a symbol for Islam. So, this symbol was adopted and became popularized.

So there is no inherent connection between the crescent moon-and-star symbol and Islam. However, crescent moons and stars have been used historically in Islamic art, on coins, and on banners as a cultural symbol. (They also appear worldwide on art in general.) 

Of course, the crescent moon symbolises the lunar calendar, especially marking the beginning of the month of Ramadan and Eid al-Fitr, so possibly this is one reason it was accepted.