1. Ask A Question About Islam And Muslims
  2. Ask A Question About Islam And Muslims

Ask A Question About Islam And Muslims

349 Questions

I am aware that the 12 Imams are mentioned by number in Sunni narrations, but are there any Hadith where each of them is named?
Sayyed Mohammad Al-Musawi

Yes, there are many Hadeeths from the Prophet (SAWA) mentioning the names of his real successors; the twelve Imams: '(, Yanabee' Al-Mawaddah by al-Qandoozi al-Hanafi, V.3, P. 447.)

Wassalam.
What is the basis for rejecting the narrations in Sunni texts regarding placing one hand over the other during prayer? Could you provide references from Shia sources that support the practice of opening hands during prayer?
Sayyed Mohammad Al-Musawi

1. We follow the authentic Sunnah of the Prophet Muhammad (SAWA) taken from the most authentic and most knowledgeable source who are the Prophet’s own Progeny (Ahlul Bayt). We never accept fabricated narrations no matter what was the reason behind the fabrication.

2. There no authentic narrations that the Prophet Muhammad (SAWA) ever folding hands during are Salah. This fact was admitted by many leading Sunni scholars including Al-Azhar Sunni scholars in the book (Fiqh Al-Sunnah) and many other Sunni scholars.

3. No Sunni scholar could say that folding hands in Salah is obligatory. Imam Malik of the Maliki Sunni sect rejected folding hand in Salah.(Al-Mughni by Ibn Qudamah;514).

4. Had they have any authentic narration that the Prophet ever hooded his hands during Salah, they should have said that it is an obligatory act as all Muslims say that following the acts of the Proohet (SAWA) is obligatory.

5. Ahlul Bayt (AS) who are the most knowledgeable and the most authentic after the Prophet (SAWA) have clearly objected on folding hands during Salah and said that it is an act came from Non Muslims. Ahlul Bayt (AS) ordered Muslims not to fold hands during Salah (Al-Khisal by al-Sadouq , V.2 , P. 161). Also in Qutb Al-Isnaad 95 and Biharul Anwaar, V. 10 m P. 277.

Wassalam.
As the only Shia follower in my area, is it permissible for me to attend a Sunni mosque and pray according to their practices?
Zaid Alsalami

Bismihi ta'ala

Of course you can attend a Sunni mosque, and pray there, but no, you cannot pray according to their method. You must pray according to the Shi'ah method, which means with your hands to your side, prostrating on something from the earth, etc.

If you are in fear of your life, then that is another situation.

And Allah knows best
Why do some Shia engage in Zanjeer Zani? Is it considered a part of Shi'ism?
Sayyed Muhammad Husaini Ragheb

Assalamu Alaikum Wa Rahmatullah
There are 2 types of Zanjeer: one with blades and one is normal chains. Knowing that:

Zanjeer Zani is a practice observed by some Shia Muslims, particularly during the mourning rituals of Muharram, specifically on Ashura, which commemorates the martyrdom of Imam Hussein (a) at the Battle of Karbala. The term “Zanjeer Zani” refers to the act of striking oneself with chains (zanjeer) as a form of mourning or expression of grief.

Reasons for Engaging in Zanjeer Zani:

  1. Expression of Grief: Many participants view it as a visceral expression of grief and mourning for the suffering of Imam Hussein (a) and his companions. It symbolizes their sorrow and a manifestation of their emotional pain over historical injustices.

  2. Solidarity with Karbala: Engaging in such acts is seen as a way to show solidarity with the ideals of Karbala, such as standing against tyranny and oppression.

  3. Cultural Tradition: In some cultures, Zanjeer Zani has become a deeply ingrained cultural practice during Ashura, incorporating local customs and community involvement.

  4. Spiritual Significance: For some, the practice signifies a deepened connection to their faith and the sacrifices made for Islam, reinforcing their commitment to the principles for which Imam Hussein (a) stood.

Variations in Practice:

  • Chains with Blades: Some individuals use chains with small blades attached, while others may use chains that do not cause injury. The motivations and implications can vary widely among practitioners.
  • Non-Injurious Forms: Many also participate in forms of Zanjeer Zani that are designed to be safe and non-injurious, focusing instead on the symbolic act of mourning rather than self-harm.

Position Within Shi’ism:

Zanjeer Zani is not universally accepted within the Shia community. There are diverse opinions regarding its appropriateness and the emphasis on physical suffering:

  • Views Against Zanjeer Zani: Some scholars and community leaders argue that it is not an Islamic requirement and that excessive self-harm contradicts the principles of Islam, which values life and well-being. They advocate for other forms of mourning, such as reciting elegies (ma’tam) and holding memorial gatherings, as more appropriate expressions of grief.

Ayatullah Khamenie's view:

Ayatollah Ali Khamenei, the Supreme Leader of Iran, has addressed the issue of Zanjeer Zani. His views, reflecting a broader Shia scholarship, suggest that while mourning for Imam Hussein (a) is essential, practices should conform to Islamic teachings. He emphasizes:

  1. Avoiding Extremes: Khamenei advises against practices that may contradict Islamic ethics, including excessive self-harm. His statements indicate a preference for mourning that encourages reflection on the message of Karbala rather than physical injury.

  2. The Essence of Mourning: He emphasizes that the essence of mourning should be in remembering the values and lessons of Imam Hussein (a), rather than the physical acts themselves.

While Zanjeer Zani is a traditional practice among some Shia groups as a method of mourning for Imam Hussein (a), it is not a universally accepted aspect of Shi’ism. Diverse opinions exist regarding its appropriateness, and major religious leaders, including Ayatollah Khamenei, advocate for mourning practices that align with Islamic values, cautioning against self-harm and emphasizing the importance of understanding and embodying the teachings of Imam Hussein (a).

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Aslo Regarding Qame Zani:

It is another form of mourning practice among some Shia Muslims, particularly during the month of Muharram. This practice involves using a sword or a knife (qama) to inflict minor cuts or wounds on the body as a form of mourning for Imam Hussein (a) and his sacrifice at the Battle of Karbala. Like Zanjeer Zani, Qame Zani has sparked debate among scholars and community leaders regarding its appropriateness and implications.

Ayatullah Khamenie's view:

  1. Emphasis on Mourning: Ayatollah Khamenei has expressed that mourning for Imam Hussein (a) is a significant and noble act, but he has repeatedly stressed that such mourning should be conducted in a manner consistent with Islamic values and principles.

  2. Caution Against Self-Harm: He has voiced concerns about practices that may lead to excessive self-harm or injury. Khamenei’s stance is generally against practices that result in severe injury or that are seen as extreme.

  3. Impact on Islam’s Image: Regarding practices that could defame Islam or create negative perceptions among non-Muslims, Khamenei encourages the Shia community to be mindful of how their actions may be interpreted. He expects Muslims to maintain the dignity of Islamic teachings and avoid actions that might alienate non-Muslims or create misunderstandings about the faith.

  4. Encouragement of Educational Efforts: Khamenei emphasizes that the message of Imam Hussein (a) and the tragedy of Karbala should be propagated in ways that highlight their significance and values, such as justice, resistance against tyranny, and the pursuit of truth. He advocates for education and outreach that accurately represent Islamic principles rather than resorting to practices that could lead to misinterpretation.

  5. Unity and Respect: He also stresses the importance of unity among Muslims and fostering respect for all of Islam’s teachings, warning against practices that might cause division or conflict within the Muslim community or with non-Muslims.

In summary, Ayatullah Khamenei promotes a thoughtful approach to mourning practices like Qame Zani, urging the Shia community to engage in expressions of grief that align with Islamic teachings and do not cause harm. He remains vigilant about the implications of such practices, especially concerning how they may affect the perception of Islam among non-Muslims. His overarching message is one of maintaining the dignity of the faith, fostering understanding, and educating both Muslims and non-Muslims about the values embodied by Imam Hussein (a) and the tragedy of Karbala.

Ayatullah Sistani's view:

The view of his eminence in his website is:

Rulings on Religious Gatherings

Issue 530: Chest beating, crying, and striking one’s face, no matter how intense, if done out of sorrow and sadness for Imam Hussain (peace be upon him), are considered examples of “grief,” “crying,” and “mourning” for him (peace be upon him), which are recommended and lead to closeness to the Almighty God, provided that they do not cause significant harm (excessive and important harm). This ruling also applies to the mourning of other infallibles (peace be upon them).

It should be noted that mourning ceremonies for the Ahl al-Bayt (peace be upon them), especially for Imam Hussain (peace be upon him), are among the most significant religious rites, and one should not be negligent in their observance. In this context, while maintaining the dignity, greatness, and sacred grandeur of these ceremonies and other gatherings related to the Ahl al-Bayt (peace be upon them) is considered the duty of the believers, actions that may undermine the mourning should be avoided.

Issue 532: Regarding the practice of Qame Zani (striking oneself with a sword) in mourning ceremonies, we do not make a definitive statement for or against it. Believers can refer to another qualified religious authority on this matter while observing the principle of following the most knowledgeable.

ENDING NOTE:
While some scholars might suggest that acts leading to minor self-inflicted injury during mourning are permissible and may carry a spiritual weight, the consensus typically promotes caution, intention, and moderation. Each scholar’s position will vary, and individuals often refer to their specific marja (jurisprudential authority) to understand the specific guidance regarding mourning practices. The context and cultural significance of these rituals play a significant role in how they are interpreted within the Shia community.