Sayyed Muhammad Husaini Ragheb

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:

Assalamu Alaikum wa Rahmatullah

Surah Al-Baqarah, verse 48 (2:48) states:

“And fear the Day when no soul will suffice for another soul at all; and intercession will not be accepted from it, nor will compensation be taken from it, nor will they be aided.”

This verse emphasizes the gravity of the Day of Judgment and the individual responsibility of each soul. It highlights that on that day, neither wealth nor intercession will be beneficial unless it is from the right sources. The admonition to “fear the Day” serves as a reminder of the ultimate accountability to God, where people cannot rely on others to alleviate their standing on that day.

Significance Regarding Intercession:

1. Individual Responsibility: The verse underscores that every individual is accountable for their deeds and that no one can take the burden of their sins. This sets the scene for understanding intercession; while intercession may exist, it is not universal or indiscriminate.

2. Valid Intercession: The verse implies that not all forms of intercession will be accepted. Only intercession that aligns with divine will and wisdom is valid. This can be understood through the teachings of Islamic theology, which indicates that intercession is granted to specific individuals who have God’s permission.

Relation to Ahlulbayt (a):

The Ahlulbayt (the family of the Prophet Muhammad, peace be upon him) holds a special status in Islam, particularly within Shia belief. They are often viewed as exemplary figures endowed with knowledge, purity, and spiritual authority.

1. Ahlulbayt as Intercessors: Many traditions in both Sunni and Shia sources support the idea that the Ahlulbayt, as the Prophet’s family, are granted a special status of intercession on the Day of Judgment. Their intercession is seen as desirable because they are closest to the Prophet and hold high ranks in the eyes of God.

2. Authentic Sources for Intercession: The validity of intercession from Ahlulbayt connects to specific teachings and hadiths that indicate Allah has granted them the capacity to intercede in favor of the believers, as long as the believers have faith and strive to live by Islamic principles. This is consistent with the notion that intercession requires divine approval.

3. Relying on Their Help: For many believers, seeking the intercession of the Ahlulbayt reflects an acknowledgment of their esteemed status and a humble recognition of one’s own shortcomings. This relationship can foster a deeper connection to faith and reliance on God’s mercy through the noble figures within Islamic history.

So:

Thus, Surah Al-Baqarah, verse 48 serves as a solemn reminder of the individual’s accountability on the Day of Judgment, while also forming a foundational perspective on intercession that is nuanced and subject to divine approval. The Ahlulbayt, considered by many to be worthy intercessors, are a source of hope for believers seeking mercy and forgiveness, as long as their faith and deeds align with the conditions laid out in Islamic teachings.

The Treatise of Haj Sayyid Ali Sistani

Issue 1206: Observing Length in Recitation

The scholars of Tajwid have stated that if there is a “waw” in a word and the letter before it has a “dammah” (ـُ) and the letter after the “waw” is a hamzah, such as in the word “سُوْء,” the “waw” should be prolonged; that is, it should be stretched. Similarly, if there is an “alif” in a word and the letter before the “alif” has a “fathah” (ـَ) and the letter after the “alif” is a hamzah, such as in “جآء” or “مَلآئِکَة,” the “alif” should be stretched. Additionally, if there is a “ya” in a word and the letter before the “ya” has a “kasrah” (ـِ) and the letter after the “ya” is a hamzah, such as in “جیٖء,” the “ya” should be recited with length. If after these letters (“waw,” “alif,” and “ya”) there is a letter that is either silent or has a shaddah instead of a hamzah, the length should also be maintained for these three letters.

However, it seems that the correctness of the recitation in such cases does not necessarily require lengthening, and stretching or prolonging is not mandatory. Therefore, if one does not follow the aforementioned instruction, the prayer is still valid. However, in the case of “وَلَا الضّآلّینَ,” where a certain amount of length is needed for the accurate pronunciation of the shaddah and “alif,” one must prolong it to the extent that “alif” and the shaddah of “lam” are pronounced. If one reads it as “وَلَا الضَّلِّینَ” (without “alif”) or “وَلَا الضّٰالینَ” (without the shaddah on “lam”), it is not correct.