Table of Contents
- Doubts and Questions about the Hirz of Imam Jawad (a.s.)
- Why Deer Skin?
- Literal and Technical Meaning of Skin (رَق)
- Literal and Technical Meaning of Deer (ظَبْی)
- Historical Investigation of the Existence of Paper in the Time of Imam Jawad (a.s.) and the Custom of Writing on It
- Literal and Technical Meaning and Location of the Land “Tehama (طهامه)”
- Effect of Hirz Written on Paper
- Misgiving that the use of Deer Skin Contradicts the Animal Rights and the Environment
The “Razavi Group” inscribes the Hirz of Imam Jawad (a.s.) on deer skin and has encountered many questions about it over time. In this article, we aim to provide brief and scientifically documented answers to these questions in simple language. Our effort is to scrutinize and research all aspects related to this topic, providing answers based on narrations, historical facts, and principles of Hadith.
- Why must the Hirz of Imam Jawad (a.s.) be inscribed on deer skin?
- What is the meaning of “Raq (رَق)” in Arabic? The word “Raq (رَق)” is used in the narrations for a type of skin.
- Does “Dhabi (ظَبْی)” refer exclusively to deer or does it include other animals?
- Since there was no paper during the time of Imam Jawad (a.s.), he inscribed on deer skin, but in our time, when high-quality paper is abundant, deer skin is no longer relevant.
- Imam Jawad (a.s.) ordered the deer skin from “Tehama (تِهامه)”. Therefore, using deer skin from other regions contradicts his instructions and is not correct.
- Does inscribing the Hirz on paper have no effect?
- Inscribing the Hirz on deer skin leads to the extinction of deer, so it is not environmentally right.
And many more questions, which we will investigate and address in this article, God willing.
Answer to the First Question from the Series of Questions about the Hirz of Imam Jawad (a.s.):
Why must the Hirz of Imam Jawad (a.s.) be inscribed on deer skin?
Why Deer Skin?
To answer this question, we need to examine the narration of Imam Jawad (a.s.).
The late Sayyid Ibn Tawus in “Muhaj al-Da’awat” has narrated the related Hadith about the Hirz of Imam Jawad (a.s.), and the late Allamah Majlisi II has quoted it in “Bihar al-Anwar.” The sentence related to the deer skin is as follows:
Yasir says: In the morning, the Imam (a.s.) summoned me. When I reached his presence, he requested deer skin from the land of Tehama.
Conclusion:
Based on the narration, it is clear that the reason for using the deer skin is because it is the instruction of Imam Jawad (a.s.).
Answer to the Second Question from the Series of Questions about the Hirz of Imam Jawad (a.s.):
What is the meaning of "Raq (رَق)" in Arabic? The word "Raq (رَق)” was used in narrations for 'skin'.
Literal and Technical Meaning of ” Raq (رَق)”
First, we must define the word ” Raq (رَق)” from reputable Arabic language books. The well-known linguist Ahmad Ibn Muhammad Ibn Ali al-Muqri al-Fayoumi writes in “Misbah al-Munir”:
“الرق بالفتح الجلد یکتب فیه.”
Al-Raq (with a fathah on the ‘r’) is the skin on which writing is done.
“Raq (رَق)” is a skin on which that is written on.
(Fayoumi, Ahmad Ibn Muhammad, Misbah al-Munir, Volume 1, Page 235, Dar al-Hijra, 1425 AH.)
The author of the oldest Arabic lexicon, Khalil Ibn Ahmad al-Farahidi, writes in “Al-Ayn”:
الرق الصحیفه البیضا لقوله تعالی: « فی رق منشور ». (الطور ۳)
“Raq” in Arabic refers to a white sheet, just as it was mentioned in the Quran. [“In a spread-out sheet” (At-Tur 3)].
(Farahidi, Khalil Ibn Ahmad, Al-Ayn, Volume 1, Page 703)
Ibn Faris in “Maqayis al-Lugha” says:
الرق الذی یکتب فیه.
Raq is something on which writing is done.
(Zakaria, Ibn Faris, Maqayis al-Lugha, Page 391)
Conclusion:
The literal meaning of the word “Raq” is something prepared for inscribing and writing. However, in some books, it is explicitly mentioned that “Raq” means the skin that is prepared for writing.
Literal and Technical Meaning of “Dhabi (ظبی)”
Nowadays, deer is called “ghazal” and mountain goat is called “dhabi.” But we need to consider the usage [of this word] during the time of the Imam (a.s.). In older dictionaries, ancient usages of this word are mentioned.
However, in some dictionaries like “Maqayis al-Lugha” and “Al-Ayn,” due to the clarity of the meaning, it is only mentioned as “the known or famous animal.” But Fayoumi in “Misbah al-Munir” has explained in detail the difference between “ghazal” and “dhabi.”
He said:
“There is a difference of opinion among people about these two words and their meanings, but since Abu Hatim’s knowledge and precision surpass all linguists, we trust his comprehensive statement more.”
He says: “The young of a deer or mountain goat when it is newly born it’s called ‘tala (طلا),’ then after a while, the male is called ‘ghazal (غزال)’ and the female ‘ghazala (غزاله),’ and when it becomes strong and it starts moving, it is called ‘shadhin (شاذن).’ Then when it is a month old, it is called ‘shusr (شصر),’ and at 6 or 7 months, it is called ‘jadahya (جدایه),’ and when it reaches its youth, the male is called ‘dhabi (ظبی)’ and the female ‘dhabya (ظبیه).'”
(Misbah al-Munir, Volume 2, Page 447)
From Fayoumi’s words, it is clear that there is no difference between “ghazal” and “dhabi” in terms of the type of animal. The difference is based on the age of the animal and it includes mountain goat and deer. Also, based on the explicit statement of the linguists, “dhabi” and “dhabya” can refer to any kind of goat, as mentioned in “Misbah al-Munir” from Abu Hatim: “Abu Hatim said, the female ‘dhabiya’ is the goat and the male ‘dhabi’ is the goat.”
However, among Arab linguists, “dhabi” is mostly referred to as deer, and because Abu Dhabi was home to many deer, it was named so.
Conclusion:
Based on the statements of well-known linguists, “dhabi” refers to goat-like animals, including domestic goats, mountain goats, and deer. Since the word “dhabi” is mostly used for mountain goats and deer, it is more practical to use deer or mountain goat skin for writing the Hirz.
Answer to the Fourth Question from the Series of Questions about the Hirz of Imam Jawad (a.s.):
Since there was no paper during the time of Imam Jawad (a.s.), he inscribed on deer skin, but in our time, when high-quality paper is abundant, deer skin is no longer relevant.
Historical Investigation of the Existence of Paper in the Time of Imam Jawad (a.s.) and the Custom of Writing on It
During the time of Imam Jawad (a.s.), since there was no paper, deer skin was used for writing, but in our time, with the abundance of high-quality paper, deer skin is no longer relevant. In response to this statement, it should be said that:
Firstly, even during the time of the Messenger of Allah (S), paper was used for writing, let alone in the time of Imam Jawad (a.s.).
As Dr. Mahmoud Ramyar writes about the prevalence of paper during the Prophet’s time:
The Arabs knew about the use of paper since the ancient times. At that time, paper was made in India and was brought to Sham (Syria) and Rome by caravans, and Arabia was a trade intermediary between the north and south, with Mecca being a stopover for trade caravans.
The people of Mecca were capitalist traders and were the pioneers in trade. It is said that Abu Sufyan had driven two thousand camels for trading. Such a business required accounting method and paper. In addition to being a decorative item, it was also needed for local consumption. Also, Jewish scriptures were written on paper, and Arabs got to know this with them.
Moreover, at the time of the Prophet’s demise, several manuscripts (Mushaf) were in the hands of the companions, and a manuscript (Mushaf) is a collection of paper with writing on them.
The story of a young goat eating some [written] verses, as narrated by Aisha, also involves paper. And at the time of the Prophet’s death, he requested ink and paper.
All these indicates that paper was common during that period.
(Dr. Mahmoud Ramyar, “History of the Quran,” Pages 276-279, Amir Kabir Publishing, 1380 AH)
Also, one of the researchers writes about this topic:
One of the common tools for writing among different tribes and nations during the time of revelation was paper. At that time, paper was made in India, and Hejaz was a center for trade. They were familiar with this commercial product and were utilizing this commercial commodity, which was exported to Sham (Syria), Yemen, and Rome.
Therefore, from the beginning of the revelation, access to this material was available. Although because it is imported and perhaps with its high cost, it was not abundantly available whenever and in whatever quantity they desired.
(Writing of the Quran in the Era of Revelation, Hadi Ghabel)
Thus, it is evident that during the time of the Messenger of Allah (S) and the revelation of Wahy, paper was used for writing.
Secondly, regarding the widespread use of paper during the time of Imam Jawad (a.s.), it must be noted:
According to historians, the first paper mill in the Islamic world was established in Baghdad during the reign of Harun al-Rashid.
(The Evolution of Paper and Papermaking in Islamic Periods, Ahmad Dastvan, p. 22)
Ibn al-Nadim in his book “Al-Fihrist” writes:
In the time of Amin Abbasi, when books written on skin were destroyed, the people of Baghdad only wrote on (papyrus: paper).
(Al-Fihrist, Ibn al-Nadim, vol. 1, p. 36)
Therefore, before the time of Imam Jawad (a.s.), a paper mill had been established in Baghdad, and naturally, the use of paper for writing was common in his time.
Conclusion:
During the time of Imam Jawad (a.s.), not only was paper available, but its use was also widespread.
Moreover, when the Imam (a.s.) explicitly stated that the hirz (amulet) should be written on deer skin, it must be followed. To deviate from this and substitute it with something else requires evidence, for which there is none.
Given that we, as Shia Muslims, believe that the Imams are infallible and wise and do nothing without reason, writing the hirz (amulet) on deer skin has wisdom that the Imam (a.s.) knows, and we are unaware of.
Therefore, it is highly likely that for maximum effectiveness, all aspects and stages must be followed as the Imam (a.s.) instructed.
Image source: Ava Verino
Answer to the fifth question from the Series of Questions about the Hirz of Imam Jawad (a.s.):
Imam Jawad (a.s.) ordered the deer skin from "Tehama (تِهامه)". Therefore, using deer skin from other regions contradicts his instructions and is not correct.
The Literal and Terminological Meaning and Location of the Land “Tihama (تِهامه)”
One of the objections raised was: Imam Jawad (a.s.) instructed that the deer skin that’s used should be from the land of “Tihama,” so using deer skin from other place is against his instructions and would be deemed incorrect.
Before answering this question, we must first scrutinize the term “Tihama” from both a linguistic and geographical perspective.
Literal Meaning of “Tihama”
Ibn Manzur in Lisan al-Arab says:
Tihama is derived from the root word “tahm (تهم),” meaning extreme heat and still air, and the land that is lower compared to other places is called Tihama.
(Ibn Manzur, Lisan al-Arab, vol. 12, p. 72)
Asma’i, a well-known linguist, says:
التَّهمةُ الأَرض المُتَصَوِّبة إِلى الْبَحْرِ كأَنا مَصْدَرٌ مِنْ تِهامة. والتَّهائم: المُتصوِّبة إِلى الْبَحْرِ.
Tihma (تهمه) is a land that extends to the sea. Its origin is Tihama.
(Ibn Manzur, Lisan al-Arab, vol. 12, p. 74)
Terminological and Geographical Meaning of “Tihama”
In terminology, it refers to Mecca or the lowlands and valleys. The land known as Tihama during that time possessed all these linguistic characteristics: it was connected to the sea, it had extremely hot and still air, and it was lower compared to other cities in Arabia.
Geographically, Tihama is a coastal plain along the Red Sea, stretching towards Arabia. One side is Yemen, and the other is Syria.
Conclusion:
There are various possibilities regarding why Imam Jawad (a.s.) instructed to bring deer skin from Tihama:
– First, in Tihama, due to favorable living conditions, the number of deer was higher compared to other places, making Tihama’s deer well-known. Hence, the Imam (a.s.) ordered to procure deer skin from Tihama, possibly due to its abundance.
– Second, it could be that “raq” (prepared skin for writing) was made in this land.
– Third, there might be wisdom in using Tihama’s deer skin.
– And so on…
What is certain is that Imam Jawad (a.s.) used the term Tihama in the narration, and we cannot simply ignore it due to some assumptions, just as we cannot easily dismiss ‘writing on skin’. Therefore, it must be acknowledged that the primary and narratively consistent practice is to use Tihama’s deer skin. However, if obtaining it involves significant difficulty or is usually unavailable, out of necessity, we can use other deer skin. This argument applies to other aspects and conditions as well.
Image source: Uploaded by Jan van der Crabben, published on 26 April 2012.
Answer to the sixth question from the Series of Questions about the Hirz of Imam Jawad (a.s.):
Does inscribing the Hirz on paper have no effect?
Effect of Hirz that is Written on Paper
To address this topic, two main points are discussed:
- The effectiveness of hirz and supplications:
It should be understood that, generally, the effectiveness of hirz or amulets and supplications is in the hands of God, and it is not possible to deny any effect or to claim that a charm or prayer is 100% effective.
However, given that the amulet of Imam Jawad (a.s.) is one of the most famous amulets received from the Imams (a.s.) and its effects have been mentioned in narrations and observed by its users. We hope that with the Divine grace and by preparing this amulet according to the narrations, the people who got their hirz or amulets from the Razavi Group will benefit from the full blessings and benefits of it.
- Does a hirz or an amulet written on paper have any effect?
In general, when someone seeks help from God through a prayer or hirz (amulet), hoping for its effect, it may be granted by God’s discretion and grace, and one will see the results.
However, if we aim to perform our duty and obligations in the best possible way and follow Imam Jawad’s (a.s.) instructions for preparing the amulet, it is clear that we should prepare the amulet to the best of our ability as per the narration.
Thus, the Razavi Group strives to follow all the instructions of Imam Jawad (a.s.) as per the narration to prepare a complete amulet, hoping that the people will benefit from its full properties and blessings.
Answer to the seventh question from the Series of Questions about the Hirz of Imam Jawad (a.s.):
Inscribing the Hirz on deer skin leads to the extinction of deer, so it is not environmentally correct.
Misgiving that the use of Deer Skin Contradicts the Animal Rights and Environmental Concerns
It is sometimes said that writing the amulet on deer skin leads to the extinction of deer, and therefore, it is not environmentally sustainable.
Examining the Legitimacy of Slaughtering Deer
According to the explicit statements of the Quran, God has made everything, especially animals, subservient to humans and created them for their use.
As it says:
وَالْأَنْعَامَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ
“And the cattle, He has created them for you; in them there is warmth and numerous benefits, and of their meat you eat.” (An-Nahl – 5)
أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ
“Cattle are lawful for you except for those mentioned to you.” (Al-Ma’idah – 1)
From these two verses, it is understood that humans can slaughter or hunt halal animals for their use.
Islam grants many rights to animals, which are detailed in fiqh books.
Generally, in Islam, animals’ rights such as the right to life, the right to natural resources, etc., are preserved, but since animals are created for human use, God has allowed humans to take their life for use. However, many considerations have been taken into consideration for this act, such as the conditions for slaughtering – like giving water and using a sharp knife – and prohibiting hunting for fun or futility, and many other considerations were discussed in both the science of fiqh and ethics.
Moreover, it should be noted that Imam Jawad (a.s.) himself used and instructed to prepare the amulet using deer skin. Since he is fully aware of animal rights and his actions and words are proof for us. So, we can follow his example, knowing that it has no legal issue. If there was any problem or it infringed any rights, the Imam (a.s.) would not have done it and would have forbidden it.
Other conditions must be taken into account, such as if the animal is in someone else’s property or if hunting and slaughtering are prohibited by law, then we do not have the legal right to hunt or slaughter it.
Conclusion:
According to religious law and the permission of the Shariah, if the animal can be owned and there is no legal prohibition, hunting the animal is permissible and does not conflict with animal rights.
For example, if according to the law, hunting deer is allowed in certain seasons or areas, or if we have a license to breed deer, and it does not violate the law, we can hunt or slaughter it for legitimate uses.
Environmental Impact of Hunting Deer
Unregulated and illegal hunting of animals undoubtedly has a detrimental effect on their habitat and population. However, in our country, the Environmental Protection Agency, responsible for scientific examination, decision-making, and legislation regarding various plant and animal species, has established regulations to ensure the natural cycle is not disrupted. Therefore, by adhering to these regulations, lawful deer hunting will not have a negative environmental impact on this species.
Razavi Group’s Approach in Obtaining Deer Skin
The Razavi Group always strives to procure the finest and authentic skins. Considering that the supplier of the skin must be consistent and accessible. Therefore, we have identified certain hotels and restaurants in Iraq that exclusively use deer meat for cooking and serving, and have located deer breeding centers and identified trusted individuals, to procure the needed skins without negatively impacting the environment.
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