Sunni-Shi'a

151568

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, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to... Answered 1 week ago

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.

151460

Sunni . Hadith . Salah (Prayers) . Sunni-Shi'a

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?

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.

188160

Sunni . Mosque . Sunni-Shi'a

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, Shaykh Dr Zaid Alsalami is an Iraqi born scholar, raised in Australia. He obtained a BA from Al-Mustafa University, Qom, and an MA from the Islamic College in London. He also obtained a PhD from... Answered 3 weeks ago

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

186117

Sunni-Shi'a . Flagellation

Why do some Shia engage in Zanjeer Zani? Is it considered a part of Shi'ism?

Sayyed Muhammad Husaini Ragheb, Sayyed Muhammad Husaini Ragheb has a BA in Law from Guilan University, Iran and has also undertaken Hawzah studies in Qom. He used to be a Cultural Affairs director of Ethics Group of Al-Mustafa... Answer updated 4 weeks ago

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:

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

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.
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).

******

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:

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.
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.
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.
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.
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.

187540

Cryptocurrency . Halal . Haram . Sunni-Shi'a

What criteria can be used to assess whether a specific cryptocurrency is allowed based on Shia teachings? I have heard some cryptocurrencies involve prohibited activities, so how can I identify if trading a specific cryptocurrency is permissible or not?

Our great Maraaje' of Taqleed have different opinions on cryptocurrency as some of them allow dealing with it, and some don't allow while few of them don't have any verdict yet.

Those scholars who allow dealing with cryptocurrency include Ayatullah Sayyed Moosa Shubairi Zanjani, do not differentiate between cryptocurrencies as far as dealing with it does not contradict or break the law of your country and it should not harm others.

Wassalam.

185477

Prophets . Qur'an . Ahl al-Bayt . Sunni-Shi'a

Can you please provide authentic Hadiths from Sunni sources and Quranic evidence regarding the superiority of our Masoomeen (AS) over Prophets?

1. The fact that all Muslims agree on is the superiority of Prophet Muhammad (SAWA) over all the previous prophets and he is the best of all the creatures of Allah.

2. Sura 3, verse 61 stated that Ali is Nafs means exactly like the Prophet (With out prophet hood obviously) which means that as the Prophet Muhammad is greater that all previous prophet, Ali who has the highest degree like him is having the she status over others.

3. In Quran , Sue 3, verse 34 Allah mentioned the progeny of the prophets that they are from the prophet and the Prophet. is from them ذرية بعضها من بعض.

Wassalam

185761

Fiqh (Jurisprudence) . Sunni-Shi'a . Imam Ja`far al-Sadiq

Why is Jafari Fiqh, from Imam Jaʿfar al-Sadiq (AS), still questioned and not considered part of Ahlus Sunnah just as Imam Abu Hanifa, Imam Shafi, Imam Ahmad bin Hanbal, and Imam Malik have established their respective schools of Fiqh?

Simply because the tyrant governments which followed the Saqeefa have supported their own sects and opposed the Fiqh of Ahlul Bayt (AS). They admit that their four leaders named in your question came long after Ahlul Bayt (AS) and were never more knowledgeable than Ahlul Bayt (AS). Abu Hanifa of the Hanafi sect was reported to claim that he studied under imam Jafar Al-Sadiq (AS) for two years and was nothing if those two years were not there لولا السنتان لهلك النعمان.

Fiqh of Imam Jafar Al-Sadiq (AS) is the exact Fiqh of the Prophet Muhammad (SAWA) while the Fiqh of others are based in their own opinions and different understandings. Yet, many tyrant governments don’t consider Fiqh of Jafar Al-Sadiq (AS) just because of their political stand against Ahlul Bayt (AS) which they took it from their previous leaders of Saqeefa.

Wassalam.

184103

Sunni-Shi'a . Ilm al-Rijal . Hadith . Usul al-Kafi

Which Shia narrators can be considered reliable and trustworthy in our collection of Hadiths such as Al-Kafi? Is there a book or source that provides a list of narrators classified as reliable or unreliable?

The most authentic books of Hadeeth are our four books ; Al-Kaafi, Al-Tahtheeb, Al-istibsaar and Manila Yahdharuhul Faqeeh. Yet we don't claim that every narration in these books is hundred percent authentic as every expert in Hadeeth has the freedom of research and freedom of opinion in the authenticity. We are not like some Muslims who claim that every narration in Bukhari is authentic, despite the fact that many narrations in Bukhari book is clearly against Quran and against the dignity of the Prophet Muhammad (SAWA) e.g. false claims that he attempted suicide many times, he used to urinate while standing on the road and land of others, and many other false claims. (Look at A Journey in the two Saheeh by Sadiq Najmi).

Our scholars of Hadeeth have the research procedure continuous , not like others who closed the research on the Hadeeth and kept following blindly previous scholars.

if you want to know the authenticity of any Hadeeth,b you need to refer to the specialized scholar of your time. In general, the book called Al-Kaafi has the maximum number of authentic Hadeeths and it has more authentic narrations than the all six books of Hadeeth with our Sunni brothers.

Wassalam.

184922

Sahih Muslim . Imam Ali b. Abi Talib . Sunni-Shi'a . Abbas b. Abd al-Muttalib

What do we have to say about Sahih Muslim Hadith 4577 in which Hazrat Abbas (RA) uses harsh words against Moula Ali (AS) calling him a liar, sinner, covenant-breaker, and traitor?

There is big misunderstanding in your quoting of the Hadeeth in Salih Muslim. The Hadeeth is narrated from Malik ibn Aws مالك بن أوس from Omar ibn Al-Khattab that Omar told Abdullah Ibn Abbas that you and your cousin Ali Ibn Abi Talib looked at Abu Bakr and at me as liars, sinners, covenant-breaker and traitor. (Salih Muslim, 5;152).
'Omar was telling Abdullah Ibn Abbas what he and Ali (AS) thought about Abu Bakr and Omar.

This Hadeeth was narrated also in Musannaf Abdul Razzaq 5;472.

Bukhari has also narrated this Hadeeth from Musannaf Abdul Razzaq but he omitted two words from it.

Wassalam.

184882

Wife . Sunni . Husband . Sunni-Shi'a . Umrah

Is it permissible for a Shia wife to perform Tawaaf-un-nissa on behalf of her Sunni husband who refuses to do it himself, after she has completed her own Tawaaf-un-nissa?

Sunni Muslims perform an obligatory Tawaf after Hajj and Umra , in the place of Tawaf-un-Nisa, but they call it Tawaf-ul-Widaa'.
'Performing Tawaf-un-Nisa on behalf on someone who is unable to perform it, needs his request so that it should be done on his request. The person should be : 1. Unable to perform the worship himself for any valid reason. 2. Requesting someone to perform the worship on his behalf, for the sake of Allah (SWT).

Wassalam.

184887

Ignorance . Paradise . Sunni-Shi'a

Can a non-Shia person who is unaware of the truth about the Imams, but still performs prayers, observes fasting, and avoids sinful acts, attain entry to Jannah?

Amina Inloes, Amina Inloes is originally from the US and has a PhD in Islamic Studies from the University of Exeter on Shi'a hadith. She is the program leader for the MA Islamic Studies program at the... Answered 3 months ago

Yes

Everyone will recognize the Imams after death.

183786

Sunni-Shi'a . Conversion to Islam

As a new Shia convert, what are the essential steps and actions to begin my journey? Where should I start and how?

The answer to this will vary based on a person's interests, circumstances, knowledge of Islam/Shi'ism, and, possibly, what they are converting from (for instance, were they a Sunni, are they coming from another religion, etc.).

In general, it is good to explore the variety of what Shi'ism and the Shi'i community has to offer - for instance, attending different Shi'i mosques, and listening to lectures (online or in person). One of the advantages of being a convert is that you can usually experience various cultural interpretations of Shi'ism rather than being bound to one. (This is sometimes different if someone marries into the faith, in which case sometimes they are expected to be bound to their spouse's culture.)

While you are motivated, it is good to learn what you can; at the same time, there is a wisdom in not overdoing it, so that you do not get burnout.

It is good to recite the major recommended prayers, such as Du'a Kumayl, once a week, either individually or in a group, and to contemplate them.

If possible, it is good to visit one or more of the shrines of the Imams (like Imam Ali, Imam Husayn, or Imam Reza), or Sayyida Zaynab in Syria or Fatima Masumah in Qom.

It is good to have friendship with genuine mu'mineen (people of sincere faith) and to spend time together in person (not only digitally).

You should participate in the major commemorations with other Shi'is, like the first 10 days of Muharram, Ashura, and Laylat al-Qadr. Of course, it is good to attend other commemorations as well, but those are particularly valuable. If you have to travel to attend commemorations because there are none near you, then you should travel to do so, if possible.

Sometimes, the social dynamics among Shi'is are different than the social dynamics among Sunnis, and, if coming from Sunnism, this can be worth reflecting on. Also, the worldview among Shi'is tends to be different than in Sunnism, in ways which you can discover for yourself, if that is your situation.

It may be worthwhile to spend some time (which may be years) considering what it means for you to be Shi'i. For some people, this involves considering what it means regarding their beliefs about the Prophet and Imams, and how they interact with them spiritually. For some people, this may involve a political or activist stance (whereas still others may not see politics as an essential part of their faith). For some people, this involves a heavy interest in jurisprudence.

If you are new to Islam, it is good to become familiar with the Qur'an. It is good to spend some time every day, even just a little time, reading it and thinking about it. Of course, if you listen to Shi'i lectures, you will also become more familiar with the Qur'an.

It is good to read some narrations (hadith) related in Shi'i books. A good general collection to start with is The Scale of Wisdom: A Compendium of Shi'i Hadith (while keeping in mind that some of this book is related from Sunni sources; a specialist can help you if you have any questions).

If you are new to Shi'i ritual practice, such as how to say salat (daily prayers), you can find some introductory books on this website, as well as videos on YouTube.

If you do not speak a major heritage language used by Shi'is (such as Arabic, Farsi, or Urdu), it is worth learning one - although there is more English-language Shi'i expression, a lot of Shi'i expression is done in heritage languages, and so it will allow you to have a deeper experience. Of course, Arabic is always important for Qur'an and hadith.

Also, keep in mind that every community has honest and dishonest people, sincere and insincere people, selfless and self-serving people, etc. Muslims also vary in how much they adhere to Islamic ideals and teachings. While any person who misbehaves is not a true Shi'i, nonetheless, one finds a variety of people among Shi'is, the same as everywhere else. So, while valuing your true friends, be sure to use wisdom and common sense when dealing with other people (especially in matters relating to finances, visas, or marriage), and if something seems wrong, stay alert to it.

(I am mentioning this because sometimes when people convert to Islam, they have an idealized view of Muslims, and while many Muslims have good ethics, exceptions apply.)

That is a lot - you do not need to do it all at once - but they are things you can look into now or over time.

Best wishes on your journey!