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2008/09/22
Takaitacciyar Tambaya
Shin a kwai wata madogara ta addini da ke nuna cewa turara kanyen esfand ko harmal na maganin riga kafi daga sharrin hassada?
SWALI
Shin akwai wata madogara a addini data nuna a Kona tsiron Harmal ko esfand don tsare kai daga Hassada?
Amsa a Dunkule
Ba zai yiwu ba ilimin da hankalin Dan Adam su riski wasu tabbatattun abubuwa ba, hassada ma na cikin waDancan abubuwan da hankali da ilimi basa iya tabbatarwa alal aKalla, hakama kuma hankali da ilimi basu samu dalilin kare hakan da watsi da shi ba.
Idan muka dawo kan nassoshin addini na Kur’ani da hadisai zai yiwu mu samu hujjojin da zasu tabbatar da haka.
Tabbas ayaKinance ilimi da hankalin mutum duk da har yanzu ba a kai ga gano haKiKanin hassada ba, tabbas ba zai yiwu a samo maganin hassada ba, to ashe fa lallai maganin hassada wajibi ne mu nemi taimakon nassoshin addani.
Ba a faDi wani maganin hassada da ake sha ba a cikin koyarwar addanin musulunci ba, don haka ba wata madogara a addinnance da tace ayi amfani da tsiron Harmal don kawar da hassada, duk da cewa an ambaci Harmal a matsayin maganin wasu cututtuka dake damun Ruhi da jiki. Tabbas Umarni da ambaton Allah da wasu keBantattun addu’o’i don samun kariya daga hassada haka ma ya zo a Daya daga cikin ruwayoyin cewa asalin Harmal Nushra ce (wato a matsayin ruKiyya yake).
Idan muka dawo kan nassoshin addini na Kur’ani da hadisai zai yiwu mu samu hujjojin da zasu tabbatar da haka.
Tabbas ayaKinance ilimi da hankalin mutum duk da har yanzu ba a kai ga gano haKiKanin hassada ba, tabbas ba zai yiwu a samo maganin hassada ba, to ashe fa lallai maganin hassada wajibi ne mu nemi taimakon nassoshin addani.
Ba a faDi wani maganin hassada da ake sha ba a cikin koyarwar addanin musulunci ba, don haka ba wata madogara a addinnance da tace ayi amfani da tsiron Harmal don kawar da hassada, duk da cewa an ambaci Harmal a matsayin maganin wasu cututtuka dake damun Ruhi da jiki. Tabbas Umarni da ambaton Allah da wasu keBantattun addu’o’i don samun kariya daga hassada haka ma ya zo a Daya daga cikin ruwayoyin cewa asalin Harmal Nushra ce (wato a matsayin ruKiyya yake).
Amsa Dalla-dalla
Ba shakka tabbas mutane suna gogayya da tabbatattun abuwa da abubuwan bogi waDanda suka sa musu tufafi mai kama da na gaske. Gafalallen mutum yana KoKarin kaiwa ga tabbataccen abu, ya kuma rayu akan tushen tabbas, sannan ya nisancewa abubuwan da basu da tabbas gwargwadon iko, duk da cewa abune mai wahala matuKa. Tabbas wasu abubuwa tabbatattu ana zaton Kanzon kurege ne, wasu abubuwan Kanzon kurege mutane na Daukan su gaskiya ne tabbatattu.
Wasu abubuwan an cakuDa su da Kanzon kurege da gaskiya don haka ana buKatar tankaDewa da rairaya A cikin irin waDan nan abubuwan dake cikin saKafar mutane da maganganun da ake yaDawa wanda suma sun cakuDa da Karerayi, akwai hassada wacce take iya cutar da wani sanadiyyar mahassadi in ya kalli wanda ya kewa hassada ba tareda ya yi wani aiki ba. Tasirin hassada baya aiki sai mahassadi ya kalli mutum ya Kayatu da niimar da yagani ta wanda yake yiwa hassada.
Tabbas musulunci da nazarinsa a wannan fagen yana amfanarwa tareda kawar da matsalar.
Hassada A Nazarin Kur’ani:
Malaman Tafsiri dayawa sun alaKanta waDannan ayoyin nan biyu da hassada:
1 - Suratu Yusuf ayata 47: A wannan ayar Allah na cewa: “Ya ‘ya’yana karku shiga ta Kofa Daya, ku shiga ta Kofufi daban-daban bazan kare muku wani abu ba daga Allah ba, hukunci sai ga Allah, gareshi na dogara don haka muminai su dogara gareshi”([1]).
Daya cikin abubuwan da aka faDa kan tafsirin wannan ayar shi ne hassada saboda ‘yan uwan Annabi Yusuf (a.s) suna da kyakkyawan kamanni da kyan sura, gashi kuma suna da yawa, sai Annabi Ya’aKuba (a.s) yaji tsoron kar mutanen Misra suyi musu hassada, don haka ya yi musu wasicci karsu shiga ta Kofa Daya kawai, su rarrabu, su shiga ta Kofofi da yawa don kar ayi musu hassada([2]).
2- Suratu Kalam ayata 51: wannan ayar ta shahara a cikin saKafar mutane da ayar (wa in ya kadul lazina) itace mafakarsu don kariya daga hassada, acikin wannan ayar Allah na cewa: “Tabbas kafirai suna cewa lallai mahaukaci ne”([3]).
Allama DabaDaba’i ya faDa a Tafsirinsa: Abin nufi da sawa ya faDida idanuwansu shi ne kambun baka, akan wannan ne baki Dayan malaman Tafsiri suke, wani irin tasirin nafsu ne wanda ba za a iya kore shiba a hankalce, sau da yawa anga irin haka, sannan ruwayoyi sun zo a kan haka, don haka ba zancen inkarin hakan”([4]).
Tabbas yazo a cikin Tafsirin wannan ayar cewa ta sauka ne saboda tasiri da cutarwar kallon abu idan Banu Asad suka kalli abu, mutum a cikinsu yakanKi cin abinci har kwana uku, ba zai wuce ta kusa da abu ba ya ce “BantaBa ganin irinsa ba yau” face sai ya cutar da abin ba, sai wasu kafirai suka nemi wani mai irin haka don ya yiwa Annabi (s.a.w) irin haka, sai Allah yak are shi([5]).
Hassada A Cikin Ruwayoyi:
Ruwayoyin da suka zo kan hassada suna da yawa, zai yiwu a kasa su kasha biyu:
Wasu abubuwan an cakuDa su da Kanzon kurege da gaskiya don haka ana buKatar tankaDewa da rairaya A cikin irin waDan nan abubuwan dake cikin saKafar mutane da maganganun da ake yaDawa wanda suma sun cakuDa da Karerayi, akwai hassada wacce take iya cutar da wani sanadiyyar mahassadi in ya kalli wanda ya kewa hassada ba tareda ya yi wani aiki ba. Tasirin hassada baya aiki sai mahassadi ya kalli mutum ya Kayatu da niimar da yagani ta wanda yake yiwa hassada.
Tabbas musulunci da nazarinsa a wannan fagen yana amfanarwa tareda kawar da matsalar.
Hassada A Nazarin Kur’ani:
Malaman Tafsiri dayawa sun alaKanta waDannan ayoyin nan biyu da hassada:
1 - Suratu Yusuf ayata 47: A wannan ayar Allah na cewa: “Ya ‘ya’yana karku shiga ta Kofa Daya, ku shiga ta Kofufi daban-daban bazan kare muku wani abu ba daga Allah ba, hukunci sai ga Allah, gareshi na dogara don haka muminai su dogara gareshi”([1]).
Daya cikin abubuwan da aka faDa kan tafsirin wannan ayar shi ne hassada saboda ‘yan uwan Annabi Yusuf (a.s) suna da kyakkyawan kamanni da kyan sura, gashi kuma suna da yawa, sai Annabi Ya’aKuba (a.s) yaji tsoron kar mutanen Misra suyi musu hassada, don haka ya yi musu wasicci karsu shiga ta Kofa Daya kawai, su rarrabu, su shiga ta Kofofi da yawa don kar ayi musu hassada([2]).
2- Suratu Kalam ayata 51: wannan ayar ta shahara a cikin saKafar mutane da ayar (wa in ya kadul lazina) itace mafakarsu don kariya daga hassada, acikin wannan ayar Allah na cewa: “Tabbas kafirai suna cewa lallai mahaukaci ne”([3]).
Allama DabaDaba’i ya faDa a Tafsirinsa: Abin nufi da sawa ya faDida idanuwansu shi ne kambun baka, akan wannan ne baki Dayan malaman Tafsiri suke, wani irin tasirin nafsu ne wanda ba za a iya kore shiba a hankalce, sau da yawa anga irin haka, sannan ruwayoyi sun zo a kan haka, don haka ba zancen inkarin hakan”([4]).
Tabbas yazo a cikin Tafsirin wannan ayar cewa ta sauka ne saboda tasiri da cutarwar kallon abu idan Banu Asad suka kalli abu, mutum a cikinsu yakanKi cin abinci har kwana uku, ba zai wuce ta kusa da abu ba ya ce “BantaBa ganin irinsa ba yau” face sai ya cutar da abin ba, sai wasu kafirai suka nemi wani mai irin haka don ya yiwa Annabi (s.a.w) irin haka, sai Allah yak are shi([5]).
Hassada A Cikin Ruwayoyi:
Ruwayoyin da suka zo kan hassada suna da yawa, zai yiwu a kasa su kasha biyu:
- Ruwayoyin da suka zo kan tabbatar da cewa akwai hassada: Manzon Allah (s.a.w) yana cewa: “Tabbas kambun baka akwai shi yana iya faDo da dogon dutse”([6]).
Wannan ruwayar duk da tana Karfafa cewa hassada akwai ta tana kuma yin muni a kinayance kan tsananin tasirinta. A cikin waDannan ruwayoyin masu yawa bugu da Kari ga zuwan Karfafa kasancewar hassada tabbas ce anyi nuni a cikinsu kan tsananin tasirinta kuma.
Manzon Allah (s.a.w) ya faDa a wani hadisi “Tabbas kambun baka yana shigar da mutum kabari, yana kuma shigar da RaKumi tukunya”([7]).
Sirar Annabi (s.a.w) tana nuna cewa Amnzon Allah (s.a.w) ya yadda akwai tasirin hassada ya kuma faDi yadda za a warwareta, ya kuma yi amfani da hanyoyin warwareta. Tabbas an ruwaito Imam Hasan da Imam Husain (a.s) sunyi rashin lafiya saboda tasirin hassada sai Annabi (s.a.w) ya yi musu hirzi ya kuma yi musu addu’a keBantacciya wacce Jibrilu (a.s) ya sanar dashi don su warke([8]).
2-Ruwayoyin da suka ambaci yadda za ayi maganin hassada, a cikin ruwayoyin ba a faDi yadda za ayi maganin hassada ta hanyar shan magani ba don kawar da hassadada kare kai daga sharrin hassada, kawai dai anyi ishara a cikin da ambaton Allah cewa shi ne zai taimaka acikin haka inda Manzon Allah (s.a.w) yake cewa: kambun baka gaskiya ne duk wanda wani abun Dan uwansa ya Kayatar dashi to ya ambaci sunan Allah saboda in ya ambaci sunan Allah to ba zai cutar da shi ba([9]).
A wani hadisin Imam Ja’afar AsadiK (a.s) lokacin yana yin wasiyyar samun aminci daga hassada, ga abinda ya ce a faDa sau uku: “Masha Allah La Kuwwata illah billahil Aliyul Azim”([10]).
Manzon Allah (s.a.w) ya kasance yana amfani da wannan hirzin da Jibrilu ya koya masa lokacin yiwa Hasan da Husain (a.s) magani. Lokacin da suka yi rashin lafiya sanadiyyar hassada: Allahumma ya zazsulDanul Azim wal mannil Kadim wal wajhul karim zul kalimatit Tamat wadda’watil mustahabbat a’fil Hasani wal Husain min anfusil Jinni wa a’ayunin Nasi([11]).
Tabbas wasu hadisai sunyi wasiyyar a dinga cewa (Tabara kallahu ahsanul kaliKin, Allahumma barik fihi) sai a karanta Fatiha da Kulhuwallahu da Nasi da ayatul kursiyyu([12]).
Harmal da Hassada
Harmal tsiro ne da yake fitowa a wurare masu sahara kuma yana lissafa shi cikin tsirrai masu daDi: Tun a da can ana amfani da shi wajen magunguna([13]).
Tabbas an ruwaito a cikin hadisai cewa a dinga amfani da Harmal don maganin wasu cututtukan Ruhi dana jiki, sai dai bai zo da wata kaifiyyar yadda za a yi amfani da shi don yinmaganin hassada ba. Ruwayoyin da aka naKalto kan amfani da Harmal sun nuna shi a matsayin magani, kuma yana magance wasu cututtukan Ruhi kamar tsoro([14]).
Kamar haka aka faDa acikin ruwayoyi cewa yana amfani wajen maganin cututtukan jiki kamar Kurzunu([15]). Da Digar fitsari([16]).
Tabbas yazo a cikin ruwayoyi cewa asalin Harmal a matsayin ruKiyyar sihiri yake kamar yadda yazo a cikin ruwayar da aka karBo daga Amirul Muminina (a.s) kan asalin Harmal ruKiyya ne reshensa[17] kuma maganin cuta saba’in da biyu yake yi([18]). Sai dai ruwayar ba ingantacciya ba ce a Bangaren sanadi ba.
Natija dai itace ba wata ruwayar dake nuna Harmal yana da tasiri kan karya ko maganin cututtukan jiki nan take.
Manzon Allah (s.a.w) ya faDa a wani hadisi “Tabbas kambun baka yana shigar da mutum kabari, yana kuma shigar da RaKumi tukunya”([7]).
Sirar Annabi (s.a.w) tana nuna cewa Amnzon Allah (s.a.w) ya yadda akwai tasirin hassada ya kuma faDi yadda za a warwareta, ya kuma yi amfani da hanyoyin warwareta. Tabbas an ruwaito Imam Hasan da Imam Husain (a.s) sunyi rashin lafiya saboda tasirin hassada sai Annabi (s.a.w) ya yi musu hirzi ya kuma yi musu addu’a keBantacciya wacce Jibrilu (a.s) ya sanar dashi don su warke([8]).
2-Ruwayoyin da suka ambaci yadda za ayi maganin hassada, a cikin ruwayoyin ba a faDi yadda za ayi maganin hassada ta hanyar shan magani ba don kawar da hassadada kare kai daga sharrin hassada, kawai dai anyi ishara a cikin da ambaton Allah cewa shi ne zai taimaka acikin haka inda Manzon Allah (s.a.w) yake cewa: kambun baka gaskiya ne duk wanda wani abun Dan uwansa ya Kayatar dashi to ya ambaci sunan Allah saboda in ya ambaci sunan Allah to ba zai cutar da shi ba([9]).
A wani hadisin Imam Ja’afar AsadiK (a.s) lokacin yana yin wasiyyar samun aminci daga hassada, ga abinda ya ce a faDa sau uku: “Masha Allah La Kuwwata illah billahil Aliyul Azim”([10]).
Manzon Allah (s.a.w) ya kasance yana amfani da wannan hirzin da Jibrilu ya koya masa lokacin yiwa Hasan da Husain (a.s) magani. Lokacin da suka yi rashin lafiya sanadiyyar hassada: Allahumma ya zazsulDanul Azim wal mannil Kadim wal wajhul karim zul kalimatit Tamat wadda’watil mustahabbat a’fil Hasani wal Husain min anfusil Jinni wa a’ayunin Nasi([11]).
Tabbas wasu hadisai sunyi wasiyyar a dinga cewa (Tabara kallahu ahsanul kaliKin, Allahumma barik fihi) sai a karanta Fatiha da Kulhuwallahu da Nasi da ayatul kursiyyu([12]).
Harmal da Hassada
Harmal tsiro ne da yake fitowa a wurare masu sahara kuma yana lissafa shi cikin tsirrai masu daDi: Tun a da can ana amfani da shi wajen magunguna([13]).
Tabbas an ruwaito a cikin hadisai cewa a dinga amfani da Harmal don maganin wasu cututtukan Ruhi dana jiki, sai dai bai zo da wata kaifiyyar yadda za a yi amfani da shi don yinmaganin hassada ba. Ruwayoyin da aka naKalto kan amfani da Harmal sun nuna shi a matsayin magani, kuma yana magance wasu cututtukan Ruhi kamar tsoro([14]).
Kamar haka aka faDa acikin ruwayoyi cewa yana amfani wajen maganin cututtukan jiki kamar Kurzunu([15]). Da Digar fitsari([16]).
Tabbas yazo a cikin ruwayoyi cewa asalin Harmal a matsayin ruKiyyar sihiri yake kamar yadda yazo a cikin ruwayar da aka karBo daga Amirul Muminina (a.s) kan asalin Harmal ruKiyya ne reshensa[17] kuma maganin cuta saba’in da biyu yake yi([18]). Sai dai ruwayar ba ingantacciya ba ce a Bangaren sanadi ba.
Natija dai itace ba wata ruwayar dake nuna Harmal yana da tasiri kan karya ko maganin cututtukan jiki nan take.
[1] Suratu Yusuf aya ta 47.
[2] Dabrasi, alfadhlu bin Hasan Majma’ul bayan fi tafsiril Kuran, J.3, sh 248 daru ihya’it turasil arabi, bairut 1379.
[3] Suratu Kalam 51.
[4] AlDaba’Daba’I Muhammad Husain, Almizan J.20 sh 50. Bugu n BIYr Drul kurubul islamiyya. Taeran 1372.
[5] Alkashani fathullah, a cikn Manhaj Sadikin Fil izamil Mukhalifin J.9 sh 390, bugu na biyu, maktabatul islamiyya, Tehran 1344. Da kuma alKummi, abbas, a cikin safinatul Bihar J. 6 sh 590. Bugu na biyu darul uswah iran 1416.
[6] Al sharif ridhawa a cikin Majazatul Nabawiyya sh 367. Manshurati maktabatu basirati, Kum. Ba tarihin bugawa.
[7] Almajidi gulamu Husain a nahajul fasaha j 2 sh 704, Bugu na daya mu’assasar ansariyan Kom, 1379. Da kuma Muhammad BaKir majlisi Baharul anwar j 2 sh 39, bugu na farko mu’assasar wafa, beruit lubnon.
[8] Biharul Anwar J.92 sh 132, da J.60 sh 18.
[9] Bihar Anwar J.60 sh 25.
[10] Nahjul Fasaha J.2 sh 701, Sunanul kubra Nasa’I J.6 sh 206. Bbuguna daya darul kutubul ilmiyya bairut 1411.
[11] Bihar J.9 sh 132.
[12] Bihar J.60 sh 25.
[13] Duba markaz Da’iratul Ma’arifil islamiyya Alkubra.
[14] Bihar J. 59 sh 234.
[15] Bihar J.59 sh 234.
[16] Bihar J.59 sh 188, Mustadrak wasa’il J.16 sh 446.
[17] Ma’ana nisantar da kai daga hassada.
[18] Alkufi, Muhammad Dan Muhammad alja’afariyyat, shafi 244. Maktabatu sabuwar ninawi, Tehran, a;tamimi almagribi, alnu’uman Dan Muhammad a cikin da’aimul islam j 2 sh 150, darul ma’arif, misra.1385. da mustadrakul wasa’il j 16 sh 460.
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Mahanga
