Razi Journal of Medical Sciences

fa ارزیابی احادیث متضمن تأثیرحزر و تعویذ بر بیماری های جسمی و روانی Evaluation of Hadiths Involving the Effect of Charms and Amulets on Physical and Mental Diseases روانشناسی بالینی Clinical Psychiatry پژوهشي Research <div style="text-align: justify;">زمینه و هدف: انسان در روزگاران کهن همواره به تاثیر نیروهای نامرئی و مافوق بشری باور داشته و برای مصون ماندن از حوادث طبیعی و غیر طبیعی و نیروهای مافوق طبیعت به طلسم و مهره و ورد روی آورده است. پس از ظهور اسلام، براساس آموزههای قرآنی تمایل آدمی به مددجویی از نیروهای غیبی در مسیر صحیح سوق داده شد. این تحقیق، آشنایی با فرهنگ ناب اسلامی درخصوص استفاده از روایات حرز و تعویذ و بررسی آنها ازحیث اعتبار و اهمیت و تاثیر آنها در بهبود برخی از بیماریهای جسمی و روحی است. روش کار: روش تحقیق حاضر، تحلیلی- توصیفی است و روش گردآوری اطلاعات، اسنادی- کتابخانهای میباشد. ابزار گردآوری اطلاعات، کتب، مقالات، وبسایتها و پروتالهای معتبر علمی میباشند. یافته‌ها: آدمی در فرهنگهای کهن برای مصون ماندن از حوادث طبیعی و غیر طبیعی و نیروهای مافوق طبیعت به طلسم و مهره و ورد روی آورده است. در فرهنگ کهن اشیاء مختلف چه به شکل خام (سنگ ،گیاه ،خاک و..) و چه به شکل فرآورده (مجسمه، تمثال و....) برای رماندن ارواح پلید، شیاطین، موجودات شریر و زیانکارکاربرد داشتهاند. نتیجه‌گیری: این حرز نیست که محافظت می‌کند، بلکه خدای متعال این خاصیت را به حرز داده و اوست که حافظ و نگهدار همه است. بین حرز و تعویذ و بیماریهای جسمی و روحی رابطه وجود دارد نهایت اینکه این رابطه، رابطه معالجی نیست بلکه در جهت ایجاد حس توکل و اعتماد به نفس و آرامش خاطر است.</div> <div style="text-align: justify;">Background & Aims: In ancient times, man has always believed in the influence of invisible and superhuman forces, and to stay safe from natural and unnatural events and supernatural forces, he has resorted to amulets, beads, and words. After the emergence of Islam, based on Quranic teachings, the human tendency to seek help from unseen forces was guided in the right direction. Another very old and common method of treating diseases is the treatment of patients by reciting holy words, or prayer therapy, which basically has a psychological basis. According to Dinkord, Zoroaster acquired "medicine and natural science" "through Yazidi knowledge and Minoan insight". He gave the people "words through religion to ward off calamities and defeat demons and fairies, to neutralize witchcraft and witchcraft, and to cure diseases" and to cure all "diseases that were beyond the understanding of doctors". This research is to familiarize with the pure Islamic culture regarding the use of amulets and amulets traditions and to examine them in terms of their validity and importance and their effect in healing some physical and mental diseases. Methods: The current article is a type of theoretical research, which is a library and document method, and the research was done by extracting the resources available in libraries, articles, and magazines, as well as by referring to the available dictionary and interpretive and narrative software. He investigated the use of charms and amulets in Shia and Sunni traditions and its effect on healing physical and mental diseases. Results: In ancient cultures, people have resorted to spells, beads, and words to protect themselves from natural and unnatural events and supernatural forces. In ancient culture, various objects, both raw (stone, plant, soil, etc.) and manufactured (statues, statues, etc.) were used to ward off evil spirits, demons, and harmful creatures. It is not the amulet that protects, but the Almighty God has given this property to the amulet and He is the protector and protector of all. Of course, we emphasize that charms, like prayers, have their effect depending on the will of Almighty God, and in addition, the effect of prayers and charms depends on various factors. In the case of infectious and dangerous diseases such as influenza, coronavirus, etc., the basic command of Islam is to eat properly and maintain hygiene, especially washing hands and face before eating, while solutions such as prayer, charity, mercy, forgiveness, carrying amulets with your own conditions are also mentioned in order to stay healthy at any time with rational solutions. Let's not neglect the spiritual solutions, because the power of the Almighty God is beyond imagination. Conclusion: In ancient culture, various objects, both raw (stones, plants, soil, etc.) and manufactured (statues, etc.) were used to ward off evil spirits, demons, evil and harmful creatures. One of the most important of these remedies is the use of amulets and talismans, which are more or less popular in all societies that believe in the supernatural and are seen in Islamic traditions, including the traditions of the Ahl al-Bayt, peace be upon them. In some hadith books, charms and amulets are collected in one chapter and one row. Comparing the texts of amulets and talismans, no difference can be found. For this reason, amulets and talismans are often used in the same context and with the same meaning in the literature of speakers and people of prayer. Perhaps it can be said that amulets are only things that can be read and written, but in addition to these, amulets also include the use of some objects and writings. Belief in amulets and talismans means belief in the existence of certain works for certain prayers, remembrances, and prayers. Islam is one of the religions that has fought against magic. For the legitimacy and use of amulets, there is both a practical tradition and a verbal tradition from the Prophet of Islam and the infallible imams. Therefore, amulets with the Qur'an, the names of God, remembrances and supplications from the infallible (peace be upon them), and correct themes are permissible, and unknown remembrances and incorrect themes are forbidden. Our belief in prayer and the influence of supernatural beings on the material world around us does not conflict with scientific research and experimental studies, nor does it restrict us. It is in this way that one can be both a scientist and have a rational and logical belief in things like charms and amulets. If this philosophical depth exists, we will not fall into the trap of superstition, nor will we be caught in the trap of arrogant intellectual gestures. Some scholars believe that magic is not true. And what the sorcerer does is illusion, conjecture, and imagination, and some say that magic is real and not just pure imagination. In the beginning, the treatment of wounds and injuries that were done by hand was different from the treatment of diseases with magical practices, because people saw the wounds with their eyes and did not consider evil spirits and demons to be the cause of them. One of the very ancient and common methods of treating diseases was treating patients by reading holy words or prayer therapy, which basically had a psychotherapeutic basis. In the Islamic society of Iran and the world, like the ancient Iranian society, diseases and pains are considered heavenly scourges and caused by abundance. They thought it was a sin, and more or less like mental illnesses, they treated it with holy words, prayers, and rituals, based on the teachings of Islam, praying, supplicating to God, asking for healing from God against calamities, troubles, illnesses, etc. They are strong and effective in warding off evil. Amulets, as stated in their text, are ordered to prevent and protect from various calamities, of course, they should not cause polytheism, because it is not the amulet that protects, but the Almighty God has given this property to the amulet and He is the protector and protector of all. There is a relationship between amulets and talismans and physical and mental diseases. Finally, this relationship is not therapeutic, but it is aimed at creating a sense of trust, self-confidence, and peace of mind. </div> فقه الحدیثی, حزر و تعوید, سحر, بیماری‌های جسمی و روانی Hadith Jurisprudence, Hazar and Tawid Dawn's, Physical And Mental Illnesses 355 363 http://rjms.iums.ac.ir/browse.php?a_code=A-10-7707-1&slc_lang=fa&sid=1 Farzaneh Mafi فرزانه مافی 3900319475328460082801 3900319475328460082801 No PhD Student in Quran and Hadith Sciences, Yadegar-e-Imam Khomeini(RAH) Shahr-e- Rey Branch, Islamic Azad University, Tehran, Iran دانشجوی دکتری علوم قرآن و حدیث، واحد یادگار امام خمینی (ره) شهرری، دانشگاه آزاد اسلامی، تهران، ایران Mohammad Jafari Harandi محمد جعفری هرندی harandi_lawyer@yahoo.com 3900319475328460082802 3900319475328460082802 Yes Associate Professor, Department of Jurisprudence and Principles of Islamic Law, Yadegar-e-Imam Khomeini(RAH) Shahr-e- Rey Branch, Islamic Azad University, Tehran, Iran دانشیار گروه فقه و مبانی حقوق، واحد یادگار امام خمینی (ره) شهرری، دانشگاه آزاد اسلامی، تهران، ایران Seyedeh fatemeh Hosseini Mirsfi سیده فاطمه حسینی میرصفی 3900319475328460082803 3900319475328460082803 No Assistant Professor, Department of Quran and Hadith Sciences, Yadegar-e-Imam Khomeini(RAH) Shahr-e- Rey Branch, Islamic Azad University, Tehran, Iran. استادیار گروه علوم قرآن و حدیث، واحد یادگار امام خمینی (ره) شهرری، دانشگاه آزاد اسلامی، تهران، ایران.