Amina Inloes

It is narrated that Imam al-Sadiq (A) said, "Any Hadith that is in accordance with the Book of Allah then take it, and what is contrary to the Book of Allah then reject it." 

The Qur'an does not express these negative ideas about women. Also, the Qur'an makes everyone responsible for their own acts (that is, men cannot blame women for their actions). It also conflicts the kind and respectful way that the Prophet (S) treated his womenfolk and female sahabah. Therefore, narrations which appear to contradict the Qur'an and Sunnah can be set aside.

This particular hadith is not in any strong source books - it appears to have been taken from Jami' al-Saghir by al-Suyuti (15th century, Egyptian, Sunni) - so it can be set aside as not having any evidence to support it as an authentic statement of the Prophet (S). 

As for where it came from, possibly someone said it as a reflection of the age-old tensions between men and women in life and it became attributed to the Prophet (S). These types of negative views about women and religion existed for a long time before Islam and could have come from there. 

Allah knows best how to weigh all aspects of a person's nature, intentions, capability, understanding, opportunities, knowledge, weaknesses and so forth. So, in the next life, Allah will judge absolutely justly, and no one will look at how Allah judges in the next life and say that Allah has been unfair. We will also understand better why people are judged as they are, since sometimes a small action may lead a person to jannah and someone who seems good on the surface may end up in the other place. 

However, having genuine wilayah (allegiance) to the Imams will, inshallah, aid a person in helping to attain a higher spiritual station, benefit from their intercession, and allow us to be with them in the next life. 

Most non-Shi'a today are not directly rejecting the Imams; rather, they are just following what they grew up with or what society says around them. This is different from someone who, for example, rejected Imam 'Ali (A) to his face. As is narrated from Imam Rida (A): "May Allah have mercy on the one who keeps our [teachings] alive... for if the people knew of the virtues of what we say, they would have followed us."

It is important not to be arrogant in one's faith, since even if a person believes in the Imamate, they may still suffer from misconceptions about what is true and be informed in the next world about those things that they thought were correct, which were not. Inshallah Allah would also be merciful about that. However, we can, God willing, pray that Allah guides us to what is most true. 

You could post it here and see if someone can locate it (that is, assuming it exists - some references are incorrect). 

It is narrated that Imam Ali (A) collected the Qur'an after the death of the Prophet (S) but his collection was not accepted, and it was inherited by the Imams and is with the Mahdi (A), along with some other inherited sacred objects. 

Instead, the collection we have today is the one endorsed by Uthman during his caliphate, and the Shia Imams also instructed their followers to use that, for instance, in salat. 

No one can really say how much the compilation collected by Imam Ali (A) might have been identical to or different from what we have now, except that it is said that some the surahs were in a different order, since his was arranged chronologically, so this might at least be a difference. 

This is what one can glean from narrations - of course, not every narration is accurate - Allah knows best. In any case, we have been instructed to use what we have. 

Here are some references you can follow up: https://en.wikishia.net/view/Mushaf_of_Imam_Ali_(a)

There isn't a fixed perspective. It seems that some people are just naturally more prone to this happening. In other cases there may be other factors such as jinn, since people are more aware of jinn when asleep. It is a natural phenomenon anyway.

If someone is distressed by regular sleep paralysis or things that occur during sleep paralysis, they could try various practical interventions that people use to stop it (which one can research elsewhere, such as trying to move a finger or toe a tiny amount to break out) and also prayers for protection. 

"Esoteric teachings" is somewhat broad and could include many things. 

Taking an overall view, there is no formal or jurisprudential requirement within Islam that esoteric learning be conducted through a teacher. (Some specific groups, like some Sufi groups, may have their own view, but I am speaking from an overall perspective.)

That said, it is generally easier to learn any subject through a teacher, and there is a virtue to the tradition of person to person transmission of religious sciences, including esoteric sciences. Virtually every religion and group worldwide passes on these things on a person to person basis, rather than in a depersonalized manner. There may be other advantages to having a teacher as well, just as, in mundane life, there are other advantages to having a teacher (for instance, in mundane life, the teacher may help with networking or write letters of recommendation). 

When dealing with esoteric or spiritual matters, it is also helpful to have someone who can offer oversight or guidance because, due to the nature of the subject, some people might fall into psychological or other problems, such as delusions, and so it is helpful to have someone offer a reality check. 

However, sometimes one doesn't find a compatible teacher. When discussing esoteric or spiritual matters, given the nature of the subject and the close relationship that occurs, there is also the challenge that it is difficult to determine the reliability of teachers and sometimes there is some fraud or abuse. Teachers are also not infallible and may go towards an unhealthy direction over time.

So, basically, it is good to try to learn what you are seeking from a teacher. However, if you can't find a suitable one, you can pursue these things on your own.

When people seek greater learning or insight of a spiritual or esoteric nature, there is also a certain spiritual machinery that operates in our world that also might facilitate certain types of learning. For instance, at the least, one might attain some blessings or guidance from the Prophet (S) or awliya (A). However, again, it is good to be careful about falling into delusions. (For instance, someone who is imagining they are having daily conversations with Imam Mahdi, is probably imagining that they are having daily conversations with Imam Mahdi, or conversing with something other than Imam Mahdi.)

Regarding types of esoteric learning historically associated with Islam, and, in particular, the Imams of the Shi'a, one could look at the writings of M. A. Amir-Moezzi. The Encylopaedia Iranica has a few entries on this as well, if you search it. 

I am sure there will be some other insights from contributors here on this, but I thought I'd add a few thoughts.

May Allah bless and assist you in your quest! 

Sometimes life is about the journey, not the destination, and possibly your intent to do the thing shaped your actions or that of others around you and there was wisdom behind this.

It is better to handwrite even if you trace over a printed copy. 

The Qur'an says that varieties among people (including colour and language) are part of the divine plan, as one of the signs of God (30:22). However, it does not specify the physical mechanism by which people developed into different appearances.

Even if Adam and Eve were the first parents of all people, there is no reason why all people forever should look identical.

Scientifically, the current explanations are mutation and natural selection over time. (For instance, pale skin is advantageous in northern Europe because it assists in absorbing Vitamin D.) 

However, there may be other scientific or metaphysical mechanisms for the development of variations among people that are not yet discovered or understood. Still, it is acceptable from an Islamic standpoint to refer this question to science. 

Allah knows best.

Both views are narrated. The story that she was the daughter of a Roman (Byzantine) king tends to be more popular, possibly because it is a more developed and engaging story.

This book offers a good discussion of the question. As you can see, it argues against the idea that she was a Roman princess on historical grounds.

https://www.al-islam.org/occultation-twelfth-imam-historical-background-...

Allah knows best.

Kabad in Qur'an 90:4, usually understood to mean "difficulty", is generally taken to refer to the difficulties of physical life that are experienced while living on earth that are the result of the nature of our bodily existence, our need to work and obtain food, and so forth. (Sometimes, it is also understood to refer to difficulties in the afterlife) So it is not referring to Allah experiencing hardship.

Books of tafsir:  A good general book is The Study Quran, edited by S. H. Nasr, which contains a summary of views from many exegetes.

Many people benefit from Tasfir al-Mizan; some of it is available in English online and some other parts can be purchased in print.

If you have an interest in Twelver Shi'i narration-based tafsir, Tafsir al-Ayyashi can be purchased in English, and, God willing, al-Asfa fi Tafsir al-Quran by Fayd Kashani will also be printed in English within this year.

If you have a preference for conventional Sunni tafsir, there are many choices in English. 

Best wishes!