Hirz E Abu Dujana Pdf

[Lotte Donohoe]

Forcontext, I am a sunni who wants to become a shia, but something has always lingering in my head. I was invited to go to a shia masjid for ashura. I went there, and had an interesting day. The event that made me doubt shia islam, is when I am leaving. A man gives me a hand shaped thing with an evil eye on it. I tell him that the evil eye is shirk, but he said that it is a different type. Ever since then, it has been lingering to me, the hand shaped thing thing, which I found out was a hamza hand, is used by Jess for protection, and evil eye is shirk since it is believed to protect you. The shia talismans, or the thing you add on the Alam flags, those also gave me concerns, as that can be seen as shirk. I need a proper person, or a holy shia muslim to please help me answer this: if allah declared amulets, and talismans as shirk, why do shia Muslims do it, also, even I it has Islamic verses, can't you just read a dua to protect yourself from evil?

A man gives me a hand shaped thing with an evil eye on it. I tell him that the evil eye is shirk, but he said that it is a different type. Ever since then, it has been lingering to me, the hand shaped thing thing, which I found out was a hamza hand, is used by Jess for protection, and evil eye is shirk since it is believed to protect you.

Salam we don't belive to blue eye or a hand shaped thing protects us from evil eye which unfortuantely some of lesser educated Shias have been affected by such stereotypes which have been introduced by vague sources for keeping others away from shia Islam which in similar fashion of Tatbir only few people & a grouplet believe to such things which have no basisi in Shia Islam which majority of Shia scholars & Shia community don't believe to such things which clearly all of "amulets, and talismans " are Shirk except Duas & supplication which have been advised by infallible Imams to be with us for protection against Evil eye which only famous & reliable Hirz for protection against evil eye is Hirz of Imam Jawad (عليه السلام)

In Imam ((عليه السلام)) own words Hadrat says, anyone who wears it written on the SPL will be safe from any bad omen, witchcraft and all types of troubles will not come near him.

If even the whole armies of Rome and Syria put together will try to attack and kill this person it will be impossible to do so.

The person who wears it will supersede above others. Also he will be safe from any sword attack or sharp blade or accidental death, any carnivorous animal, devil and all the vices of the jinn and evil omens, occultry and witchcraft, and mad people will not do him any harm.

He will also be free of any major deceases such as leprosy, paralysis, kidney problems, liver problems, piles, chest pain, heart attack, stomach problems, half head aches, etc., with the blessings of this taveez.

This taveez is specially written after performing the necessary obligations as per mentioned in the shariat on the spl thing and after writing the related supplications and performing the required prayer it is divinely sanctified and put in a case of silver and sealed with wax and on the case a special supplication is also written to make it more effective, thus it remains safe without water or sweat from spoiling it in course of time. This can be worn in the neck or tied on the right hand wherever is comfortable.

If this taveez falls down the prayer a hirz of imam al-jawad has to be recited by anyone and this prayer is compulsory so one has to be careful not to drop it.

Ḥirz (Arabic: حِرز) literally means a fortified and firm place. Terminologically speaking, it refers to some Quranic verses, dhikrs, and narrated supplications that are recited in order to protect one's life and property against damages or are carried in written forms.

The word "hirz" and its cognates do not appear in the Holy Qur'an, but it extensively appears in Shiite and Sunni hadiths and narrated supplications. Some of these hadiths, including the hadith of Anas b. Malik and the one narrated from 'Ali b. Abi Talib (a) show that the word, hirz, was used in the early days of Islam in its terminological meaning.

Hirz has been more common in the Shiite culture than in other Islamic cultures. The vast number of hirzes, ta'widhs (Arabic: تَعویذ), and supplications for protection cited in the Imami books of supplications and hadiths is evidence for this.

The word, "hirz", and its cognates do not appear in the Holy Qur'an, but it has appeared in Shiite and Sunni hadiths and narrated supplications. Some of these hadiths, such as the hadith of Anas b. Malik and one narrated from 'Ali b. Abi Talib (a), imply the use of the word, "hirz", in the early days of Islam; that is, the Prophet Muhammad (s), the Imams (a) and some of the Companions and tabi'un and people who met them used hirz to protect themselves or others from dangers and it actually worked.

hirzes have different themes. Some of them are verses of the Holy Qur'an, such as al-Kursi Verse and Wa In Yakad Verse. These are called "Ayat al-Hirz" (Hirz verses). According to a hadith from the Holy Prophet (s), if one recites 33 verses of the Holy Qur'an at night, he will be protected against thieves and wild animals. They and their families will be secure and healthy until the morning. And Imam al-Sadiq (a) used some verses of the Holy Qur'an as hirzes for his son, Musa b. Ja'far (a). Imam Musa (a) recited those verses and appealed to them as ta'widh.

There are some hirzes that not only lack chains of narrations, but are also not attributed to any of the Infallibles (a). Such hirzes were written by some religious scholars and cited in the supplication sections of hadith collections such as Bihar al-anwar and some books of supplications.

Hadiths from the Infallibles (a) imply that it is permissible to hang things in which a Quranic verse or a dhikr is mentioned as far as there is no implication of polytheism. Therefore, hadiths in which hanging hirzes counts as a manner of the Jahiliyya and is thus taken to be forbidden should refer to things such as hanging amulet and the like, rather than Quranic verses and dhikrs.

Ḥirz (Arabic: حِرز) literally means a fortified and firm place. Terminologically speaking, it refers to some Quranic verses, dhikrs, and narrated supplications that are recited in order to protect one's life and property against damages or are carried in written forms.

The word "hirz" and its cognates do not appear in the Holy Qur'an, but it extensively appears in Shiite and Sunni hadiths and narrated supplications. Some of these hadiths, including the hadith of Anas b. Malik and the one narrated from 'Ali b. Abi Talib (a) show that the word, hirz, was used in the early days of Islam in its terminological meaning.

"Hirz" literally means a fortified and firm place that protects its residents from dangers. It terminologically refers to something like "ta'widh" or "'udha" (Arabic: العُوذَة) or a type thereof that is compatible with shari'a. According to al-Zamakhshari, the terminological use of the word, "hirz", is figurative.

Hirz, ta'widh, and supplication are overlapping notions with no sharp boundary among them. In some books of hadith, hirzes and ta'widhs are mentioned under one section. Some hirzes are also collected under "ta'widhs of the Imams for protection", so ta'widh is used to refer to hirz.

In his Muhaj al-da'awat, al-Sayyid b. Tawus refers to the supplication attributed to Imam al-Jawad (a) written for protection to al-Ma'mun al-'Abbasi as "hirz", and in his al-Aman, he refers to it as "'udha" (or ta'widh). The contents of hirzes and ta'widhs do not reveal any difference between them. Thus in the literature of the scholars of hadiths and supplications, hirz, ta'widh, and their cognates, taharruz (using a hirz) and ta'awudh (usuing a ta'widh), are usually used interchangeably as referring to one and the same thing. It might be said that ta'widh is only what is recited or written (such as al-Ism al-a'zam [the Greatest Divine Name] or dhikrs and supplications), but hirz includes objects as well.

It was common among Sufis to use hirz for protection against devils and jinns or to write hirz for the healing of the sick, as Abu Sa'id Abu l-Khayr composed a ruba'i (a four-line poem) for the healing of his sick teacher. Muhyi l-Din b. al-'Arabi attributed a hirz to the prophet Sulayman b. Dawud (a).

Hirzes are different with respect to their length. Some of them, such as "Hirz of Khadija", consist only of few words, but some of them consist of some lines, and others, such as the hirz attributed to Imam al-Sajjad (a) and the one attributed to Imam al-Sadiq (a) are longer.

A number of hirzes are common dhikrs among Muslims, such as tahlil, tasbih and tahmid. Hirzes that are not directly taken from the Holy Qur'an usually involve themes that are obviously in line with the Holy Qur'an, involving themes of tawhid, reliance on God and His omnipotence and avoiding the refuge to devils, jinns, and souls. A few hirzes involve mysterious and unfamiliar letters, words and phrases and so their themes are not known.

Moreover, there are some actions that are considered by some hadiths as hirz, such as carrying soil of Imam al-Husayn's (a) grave, especially when one is on a travel, anointing with the oil of the banyan tree, carrying a cane made of the almond tree when one is on a travel, carving some dhikrs on a ring's signet, having an agate ring in one's finger, and carrying a ring with a yellow agate signet.

The evaluation of the hirzes and the accuracy or inaccuracy of their attribution to the Imams (a) requires a scrutiny of hadiths containing them with respect to the continuity or discontinuity and the reliability of their chains of narrators. Some hadiths in which hirzes are cited have been said to have unreliable chains of narrators. It is worth noting that sometimes one hirz and its occasion are attributed to two Imams. For example, there is a hirz attributed to Imam Musa b. Ja'far (a) the occasion of which is said to be when the Imam (a) was thrown into a pit full of wild animals. The same hirz and the same occasion are also attributed to Imam 'Ali b. Musa al-Rida (a).

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