‘Ruƙiyya’ asalin kalmar
daga Larabci ne ‘Ruƙyah’ amma Hausawa suka
mayar da ita ‘Ruƙiyya’. Bisa ga haka, za a ci
gaba da amfani da kalmar Ruƙiyya a
wannan muƙala. Ruƙiyya wata hanya ce ta samun waraka daga rashin lafiya musamman wadda ta
shafi cutar iskoki. Duk da kasancewar ruƙiyya ta samo asali tun daga Mazon Allah (SAW), amma a ƙasar Hausa da maƙwabtanta, sha’anin ruƙiyya ya zama kamar wani sabon abu. A goshin ƙarni na ashirin da ɗaya, farkon shigowar ruƙiyya an samu saɓani da zanga-zanga na
halaccin ta, daga ɓangarorin malaman addinin
Musulunci. Malaman Ƙungiyar Izala su suka karɓi ruƙiyya da aiwatar da ita bisa ga tsarin da ta zo...
Adabin RuƘiyya A Goshin Ƙarni
Na Ashirin Da Ɗaya
(Waiwayon Tarihi da
Diddigin Bunƙasar Ruƙiyya a Yau)
--------------------------------------------
Yakubu Aliyu Gobir
(PhD)
Sashen Nazarin
Harsunan Nijeriya
Jami’ar Usmanu
Danfodiyo, Sakkwato
08035605024
--------------------------------------------
Takardar da aka gabatar a taron ƙara wa juna sani na Ƙasa da Ƙasa a kan Nazarin Harshen Hausa a qarni na 21st, wanda
Sashen Nazarin Harsunan Nijeriya Jami'ar Bayero, Kano, ya shirya, daga ranar
Litinin 10 zuwa Laraba 13 ga watan Nuwamba, 2014.
Tsakure
‘Ruƙiyya’ asalin kalmar daga Larabci ne ‘Ruƙyah’ amma Hausawa suka
mayar da ita ‘Ruƙiyya’. Bisa ga haka, za a ci
gaba da amfani da kalmar Ruƙiyya a
wannan muƙala. Ruƙiyya wata hanya ce ta samun waraka daga rashin lafiya musamman wadda ta
shafi cutar iskoki. Duk da kasancewar ruƙiyya ta samo asali tun daga Mazon Allah (SAW), amma a ƙasar Hausa da maƙwabtanta, sha’anin ruƙiyya ya zama kamar wani sabon abu. A goshin ƙarni na ashirin da ɗaya, farkon shigowar ruƙiyya an samu saɓani da zanga-zanga na
halaccin ta, daga ɓangarorin malaman addinin
Musulunci. Malaman Ƙungiyar Izala su suka karɓi ruƙiyya da aiwatar da ita bisa ga tsarin da ta zo da shi.
Daga baya wani ɓangare daga cikinsu suka soki yanayin yadda ake aiwatar da ita. Wannan
sukar, ta ƙara wa garin ruƙiyya nono, ta samu karɓuwa
sosai a ƙasar Hausa da maƙwabtanta, musamman bayan samun ƙarin shigowar rubuce-rubuce da bayanan hujjoji daga masana. Haɓakar ruƙiyya ya dushe hasken bori da girka a ƙasar Hausa. A ƙasashen
Larabawa ma da na Turai, babu waɗanda kasuwarsu ke ci
gadan-gadan, daga cikin masu ba da maganin iskoki, kamar masu ruƙiyya. Masana da dama da ɗalibansu
sun yi rubuce-rubuce a kan lamarin ruƙiyya,
musamman a cikin Larabci da Turanci da kuma Hausa. Waɗannan
rubuce-rubucen sun kawo haɓakar ruƙiyya, ta zama ruwan dare game duniya, musamman a wannan
lokaci na Ɗayanta Duniya. Maƙasudin wannan maƙala shi
ne bitar wasu daga cikin waɗannan rubuce-rubucen,
domin fito da tasirin da suka yi wa al’ummomin Duniya a wajen tunkarar lamarin iskoki.
Abstract
EXORCISM AND LITERATURE IN THE 21ST CENTURY
Exorcism (Ruƙya) is a process by which those who are ill due to
spirit possession are treated. Though exorcism originated from the time of
Prophet Muhammad (SAW) it is seen as a strange thing in Hausa land and
neighboring countries. Initially, in this century, exorcism has not been fully
accepted. This was because there was an in-house dispute among the Izala
movement on its authentication. The dispute makes the exorcism becomes more
spread and prominent to people. With the arrival of more literatures in Arabic,
English as well as Hausa Languages on the virtues of exorcism, people begin to
invite and accept it. The popularity of
ruƙiyya also makes the use of
bori/girka as therapy becomes diffused. Now, the use of exorcism becomes
globally accepted. The aim of this paper is to review these literatures and
show their global influence on the treatment of spirit possession.
1.0 Gabatarwa
Al’ummar Hausawa, kamar sauran al’ummomin ƙasashen
Afirika, sun daɗe suna hulɗa da iskoki. Masana
al’adun Hausawa kamar Greenberg (1946), Besmer (1973), Ibrahim (1982), Bunza
(1990/2006), Ismaila (1991), da sauransu, sun tabbatar da cewa wannan hulɗa ta samo asali ne tun lokacin da Hausawa suke cikin addininsu na
gargajiya. Bayyanar addinin Musulunci ta rage wa hulɗa da iskoki ƙarfi, duk da sanin cewa, bai ƙaryatar da hulɗar ba, sai dai wasu ayyukan da ke ciki ya yi hani. A ƙarni na 19 masu jihadi sun
hasa wa bori da hulɗa da iskoki wuta sosai domin tsarkake imanin
Hausawa Musulmai. Duk da haka, ba su ƙaryata hulɗa da iskoki ba, sai dai hulɗa da su ta
fuskar bori suka tsawata. A yau, goshin ƙarni na 21st
tattare da wayewar kai ta addini, da samun kimiyyar zamani, Hausawa sun
buɗe wani sabon shafi na hulɗa da iskoki, wato “ruƙiyya”, wadda ta zo da sigar addini. Farkon shigowar ruƙiyya ta ɗaure wa 'yan kallo kai, ta saka saɓani tsakanin
masana addini, waaɗansu suna sukar yanayin da ake aiwatar da ita. Wannan
sukar, ta ƙara wa garin ruƙiyya nono, domin tun ana yin ta da shakku, har ta samu
karɓuwa sosai a ƙasar Hausa da maƙwabtanta, musamman bayan samun ƙarin shigowar rubuce-rubuce
da bayyanar hujjoji daga masana. Babban abin ban sha'awa shi ne, Hausawa sun fi
kowace ƙabila a Nijeriya karɓar ruƙiyya hannu biyu da gudanar
da ita a koyaushe. Ganin haka, wannan maƙalar za ta waiwayi tarihi da bin diddigin hanyoyin da ruƙiyya ta bi ta
samu bunƙasa, har ta zama ruwan dare game duniya, musamman a wannan lokaci na ɗayanta Duniya.
2.0 Ma’anar Adabi:
Masana sun tabbatar da cewa, adabi wani hoto ko madubi ne da ake iya
hango al’ada, wato hikimomi da fasahar wata al’umma, da iri-iren abubuwan da
take cuɗanya da su a rayuwarta, musamman ɓangarorin siyasa da tattalin arziki da
zamantakewa da addini da sauransu. Ta la’akari da yanayin adabin
Hausawa, masana sun kasa shi gida biyu: adabin gargajiya da na zamani.
Adabin gargajiya shi ne adabin baka, wato fasaha da hikimomin da Hausawa suka
gada kaka da kakanni. Shi kuwa adabin zamani shi ne rubutacce, wato ƙarin fasaha da hikimomin da Hausawa suka samu bayan sun iya karatu da
rubutu, ko sun shaƙu da wasu al’ummomi. A wannna muƙala an yi amfani da kalmar adabi a matsayin aro,
saboda fito da hikimomi da fasahar da ke ƙunshe a
cikin rubuce-rubucen littattafan da aka rubuta cikin harsunan Larabci da
Turanci da kuma Hausa, a kan sha’anin ruƙiyya da
abubuwan da ta. ƙunsa.
3.0 Ma’anar Iskoki
Iskoki’,
kalma ce mai nuna jam’i na iska, wadda ƙamusoshin
Hausa zuwa Hausa, suka ba ta ma’ana kamar haka: Ƙamusun Hausa
na Jami’ar Bayero, Kano, ya ba ta ma’anar ‘Mutanen ɓoye’. Shi kuwa Calvin Y. Garba, ya ba ta ma’anar ‘Rahwani, musamman na
bori’[1].
Waɗannan ƙamusoshi sun bayar da ma’anar iska ne a matsayin kalma
kawai, ba ma’ana ta ilimi ba. Bisa ga haka, ga abin da masana ke cewa:
Iskoki a wajen Bahaushe wasu halittu ne masu kama da mutane ta fuskar
halittarsu, da surarsu, da ayyukkansu, da al’adunsu, da ɗabi’unsu, da harshensu, da siyasar rayuwarsu, da dai
makamantansu. (Bunza, 2006:1)
A nan, Bunza yana son ya tabbatar da imanin Bahaushe
dangane da iskoki cewa, su ma
halittu ne kamar mutane masu ayyuka da sunaye irin na mutane, amma kuma ba
mutane ba ne. Wannan ne ya sa Hausawa suke kiran su ‘Mutantani’, wato sun yi
kama da mutane amma ba mutane ba ne, don haka aka ciro sunansu daga ‘mutum’ ya
koma ‘mutantani’ kamar mutum ba mutum ba, ko kuma a ce mutane-mutane hakanga.
Masana sun tabbatar da cewa, ba
Hausawa kaɗai ke kiran aljani da ma’anar iska ba. Akwai mutanen ƙasar
Dahomey suna kiran aljani ‘Djo’ da ma’anar iska (Greenberg, 1946:28).
Haka shi ma Ibrahim (1982:28), ya kawo sunayen wasu ƙabilu a
Afirika ta Yamma da yadda suke kiran nasu iskokin. Misali, Ashanti suna kiran
iskarsu ‘Abosomi’, Yarbawa kuwa nasu ‘Orisha’, Angas kuwa nasu ‘Jigwell’,
Mutanen Bambara kuwa ‘Nyena’, Jukun, ‘Jo’, Barebari suna kiran
nasu ‘Sunamma’ da sauransu. Duk ma’anar waɗannan kalmomi a nasu harshe shi ne ‘iska’.
Wannan shi ya nuna cewa al’ummomin ƙasashen
Afrika sun yi tarayya a kan sha’anin imani da mu’amula da iskoki. Haka kuma,
suna kiran sa ‘iska’, saboda akwai dangantaka ta kama mai yawa tsakanin ‘iska’
a ma’ana ta farko da iskoki a ma’ana ta biyu kamar haka: iska – ba a ganinta,
amma ana jin kaɗawarta, ko
shigarta cikin jiki, ko shaƙawa don rayuwa. Haka su ma iskoki ba a ganinsu, amma suna shiga jikin
mutane, har a ga illarsu ga gaɓar jiki ko jikin duka. Iska – na iya kai wa wuri mai nisa cikin
lokaci kaɗan. Haka su ma iskoki suna iya tafiya wuri mai nisa cikin
lokaci kaɗan. Iska - jiki ne mai laushi wanda ke iya ratsa ko’ina
ya shiga. Haka su ma iskoki jikinsu mai laushi ne ba kamar jikin mutane ba, shi
ya sa suke iya shiga jikin mutane ta ko’ina. A fahimtata, ana iya kwatanta shigar
iskoki a jikin mutane da misalin shigar ƙarfin wutar lantarki ga waya, wato current, idan an riƙa ta, ta ja mutum, ba tare da an ga wutar a fili ba.
Bayan
bayyanar Musulunci a ƙasar Hausa, Bahaushe ya fara amfani da sunaye irin su.
Aljani, da Ira'izzai, da Jinnu, da Rafani, da Shaiɗani, da sauransu. Dalili kuwa shi ne, nassoshin littattafan addini, Alƙur'ani, da
Hadisai, da sauran litattafan Furu'a, da Tauhidi, da Tafsiri da Adabi, da yawa
sun zo da bayanin waɗannan sunayen. Tasirin Musulunci ya sa Bahaushe a yau, ya
fi yawan amfani da sunan “Aljannu”
saboda yana da nason addini, ya rage yawan faɗar “Iskoki” saboda ya fi kusanci da bori da tsafi, sai a bakin bokaye, da
'yan bori, da manazata ko ɗaliban al'ada kawai. Don
haka, wannan takarda za ta ci gaba da amfani da dukan sunayen guda biyu, wato
“Aljannu” da “Iskoki”.
2.1 Matsayin
Iskoki a Musulunci
Addinin Musulunci ya tabbata da
samuwar iskoki ga halittarsu. Yarda da samuwar halittar iskoki wajibi ne ga
kowane Musulmi, ƙarƙashin imani
da Gaibi. Ayoyin Al-Ƙur’ani da dama sun yi umurni da irin wannan imani.[2] 'Gaibi' kuwa shi ne, abin da ya faku, amma
Ubangiji ya ba mu labarinsa cikin Alƙur,ani, ko ta hanyar ManzonSa (SAW).
Dalilan samuwar Aljannu sun zo a cikin Alƙur’an da
Sunnah. Daga cikinsu akwai Sura musamman da ke magana a kan aljannu, wato Suratul
Jinn. Akwai kuma ayoyi daban-daban da ke magana a kansu.[3] Haka kuma kamar yadda aka samo daga Aisha (R.A) ta ce
Manzon Allah (SAW) ya ce:
An halicci Mala’iku daga haske, kuma an halicci Iblis
daga tsantsar garwashi daga wuta, kuma an halicci Adam (AS) daga abin da aka
siffanta muku wato yumɓu. (fassarar mai bincike).
Iblis shi ne asali ko uba
ga aljannu, kamar yadda Annabi Adam yake asali ko uba ga mutane. Hasanul Basari
yana cewa:
Aljani ɗan Iblis, Mutum kuma ɗan Adam. Daga cikin aljannu da mutane akwai na ƙwarai mumunai,
kuma dukkansu sun yi tarayya ne a wajen
lada da azaba. Wanda
duk ya kasnce mumini daga aljannu da mutane, to shi waliyin Allah ne. Wanda
kuma ya kasance kafiri daga cikin aljannu
da mutane, to shi shaiɗani ne. (fassarar
mai bincike).
Wannan ya nuna cewa, daga cikin aljannu
akwai na ƙwarai da miyagu, kamar yadda mutane suke, wato
sun yi tarayya da ‘yan adam a wajen siffar hankali da fahinta da samun damar
aikata alheri ko sharri. Daga cikinsu
akwai mumunai da kafirai, kamar yadda Alƙur’ani ya tabbatar mana.[4]
Waɗannan dalilai na ayoyin Alƙur’ani su suka tabbatar
mana cewa, daga cikin aljannu akwai mumunai masu shiga aljanna da yardar Allah,
haka kuma fajiransu da kafirai za su shiga wuta da adalcin Allah.
3.0 Ma’anar Ruƙiyya
A Larabci kalmar 'ruƙiyya' ta tsiro ne daga 'Ruƙa', jam'inta shi ne 'Ruƙiyya' , tilo kuwa a ce 'Ruƙ’ya', wadda ke nufin, yin
tawada ko tofi ga maras lafiya.[5]
A ra'ayin malamai kuwa, ga yadda masana ɗibbi suka yi mata madogara:
Iliyasu Muhammad Gummi
yana cewa:
Ruƙiyyah na nufin amfani da
wasu kalmomi ko lafuzza domin warkar da wani mutum da ya kamu da wata rashin
lafiya.[6]
Bunza, (2000) yana cewa:
Karrafiy yana cewa
rukiyya:
Ruƙiyya wasu laffuzza ne na
musamman waɗanda in an yi ana samun
waraka daga rashin lafiyoyi, amma duk abin da ake yi don cutarwa, to ba a ce
masa ruƙiyya, sai dai sihiri.[8] (fassarar mai bincike)
Bisa ga waɗannan
ma'anoni, muna iya cewa, ruƙiyya addu’a ce, da dogara ga Allah domin samun waraka
daga rashin lafiya iri-iri, musamman waɗanda suka shafi cutar iskoki. Ubangiji Allah na karɓar addu’ar mai addu’a idan ya kira shi.
Allah yana cewa:
(fassarar Abubakar Mahmud Gummi).
Kuma Allah yana cewa:
“Kuma idan bayiNa suka tambaye Ka daga gare Ni, to
lalle Ni makusanci ne. ina karɓa kiran mai kira idan ya kira Ni. Saboda haka, su nemi karɓawa ta, kuma su yi imani da Ni, tsammaninsu, su
shiryu.”[10] (Fassara Abubakar
Mahmud Gumi).
3.1 Rabe- Raben Ruƙiyya
Imam Al- Kurɗabiy, ya ce
ruƙiyya iri uku ce:
i) Ruƙiyyar
da ake yi lokacin jahiliyya (wato surƙulle), maras ma’ana, wannan
wajibi ne a nesanci aikata ta,
don gudun faɗawa cikin shirka. A kan wannan, Ibn Taimiyyah yana cewa:
Musulunci ya hana a yi tawada da abin da ba a
san
ma’anarsa ba, don gudun kada ya kasance shirka ne. ( Al’ashƙar, 1989)
ii)
Ruƙiyyar da ake yi
da maganar Allah da kuma sunayensa. Wannan ta halatta a yi, domin faɗar Allah:
Kuma muna sassaukarwa, daga AlƘur'ani,
abin da
Abubakar
Mahmud Gummi).
Haka
kuma Manzon Allah (SAW) yana cewa:
“Na hore ku da yin amfani
da masu waraka guda biyu,
iii)
Ruƙiyyar da aka yi
da wanin sunayen Allah, kamar a faɗi sunan wani babban sarki
ko malami, ko waliyyi, ko amfani da hatimin Annabi Sulaiman (AS), ko kuma wani
abin halitta maɗaukaki, kamar Al’arshi. Wannan ba wajibi ba ne, kuma ba
ya daga ayyukan kwaɗaitarwa ga aikatawa, saboda haka barin sa ya fi.[13]
4.0 Tarihin Ruƙiyya da Yaɗuwarta a Ƙasar Hausa
Malamai masu ruƙiyya sun tabbatar da cewa ruƙiyya ta samo
asali ne daga Manzon Allah (S.A.W), domin kuwa shi ya yi ruƙiyya,
kuma an yi an zo an ba shi labari kuma ya tabbatar. Ga wasu daga cikin hujjojin
da suke bayarwa:
i)
An karɓo daga Abi Ka’ab, ya ce: Na kasance a wurin Annabi
(S.A.W), sai wani Balarabe ya zo da koken ɗansa baya da lafiya, yana fama da shan-Inna. Sai Annabi (S.A.W) ya ce,
aje a kawo shi. Koda aka kawo shi, sai ya zaunar da shi, ya karanta masa
Fatiha, da Ayatul kursiyyu da Falaƙi da Nasi, sai ya samu lafiya. (fassarar
mai bincike).
ii)
An karɓo daga Ibn Abbas cewa: wata mata ta je wajen Annabi
(S.A.W) tare da ɗanta marar lafiya, mai hauka, ta ce Ya Rasulullahi
wannan yaron yana damunmu da ta’adi da ɓarna, yana zubar mana da duk wani abu da ya gani, kuma yana farfasa mana
duk wani muhimmin abu da ya gani. Sai Annabi (S.A.W) ya dafa ƙirjinsa
ya yi tofi a ciki, kwai sai aka ga wani abu ya fito daga bakinsa (shi yaron) baƙi
wuluk! Sai ya tashi ya sami sauƙi.(Al Imam Ahmad da Ɗabarani suka
ruwaito wannan Hadisin). (fassarar
mai bincike).
iii)
Usman Ɗan
Abil Asi ya ce lokacin da Annabi (SAW) ya tura ni a matsayin Gwamna a Ta’ifa
sai na riƙa samun ruɗani da shakku a cikin sallolina da ibaduna. Shike nan na je wurin Annabi (SAW) na kai kukana, sai
Annabi (SAW) ya ce 'Ai wannan shaiɗan ne yake wasa da hankalinka. Matso nan kusa
da ni. Sai na matsa kusa da Annabi (SAW) sai ya dafa ƙirjina ya riƙe
kaina yana dukan ƙirjina kuma ya yi tofi a cikin bakina yana cewa: fita
maƙiyin Allah! Ka sani ni Annabin Allah ne! ya faɗi haka har sau uku, wato yana ce wa Aljanin ya fita daga jikinsa. Usman Ɗan Abil
As ya ce: 'Tun daga lokacin ban ƙara irin
wanan matsalar ba'.[14]
Waɗannan bayanai suna nuna mana cewa lalle manzon Allah
(SAW) ya yi Ruƙiyya, ya yi magana da aljani, ta bakin marar lafiya, kuma ya yi masa
duka.
4.1 Rubuce-Rubucen
Magabata
Haka kuma, bincike ya nuna cewa daga cikin malamai magabata
'Ahlus Sunna Waljama’ah’, su ma sun yi ruƙiyya. 'Ahlus
Sunna Wal Jama’ah’, su ne ɓangaren
malaman Sunna, masu ƙoƙarin kare aƙidar Musulunci daga bidi’o’i, suna kuma girmama ko
fifita “Nassi” bisa ga hankali. Saɓanin sauran ɗariku kamar Mu’tazilawa, Khawarij, Shi’ah da sauransu.
'Ahlus Sunna sun haɗa da
Mazhabobin Imam Malik, Shafi’i, Abu Hanifa da Ahmad bin Hambali, da kuma
Mazhabobin aƙidun Tauhidi, kamar Ash’ ariyya da sauransu.[15]
Daga cikin Malaman Ahlus-Sunna Wal
Jama’ah, da suka shahara a kan harkar ruƙiyya, cikin
magabata (Salaf), Kuma waɗanda suka yi
rubuce-rubuce a kan ruƙiyya akwai:
-
Imam
Abdurrahman As-Suyuɗiy
-
Imam
Ahmad Bin Hambali
-
Shehun
Musulunci, kuma Malamin Al'umma Ibn Taimiyya
-
Ibn
Ƙayyum
-
Abdul Faraj
Ibn Al-Jauziy, da sauransu.
Waɗannan magabata sun yi ruƙiyya a
aikace, kuma sun yi rubuce-rubuce da yawa a kan matsalolin ruƙiyya
a zamaninsu.[16]
4.2 Gudunmuwar Ƙasar Saudi Arabiyya
Gwamnatin Saudi Arabiyya ta kafa wata Hukuma mai ƙarfi
kan Binciken Ilimi da Fatawa da Wa’azi da Shiryarwa, wadda Shaikh Abdul Aziz
Bin Abdullahi Bin Baz ke shugabanta. Wannan Hukuma, ta yi ta amsa fatawar
halaccin yin ruƙiyya da matsayinta a Shari’a, kuma duk abin da aka
wallafa daga Hukumar, ba sayar da shi ake yi ba, ana watsa shi cikin duniya, da
rarrabawa wurin aikin Haji kyauta. Haka kuma, fatawowin da Malamin zamani Masanin
Hadisi, Shaikh Nasiruddeen Albaniy ke bayarwa ana wallafawa, kan sha’anin ruƙiyya,
shi ma ya ƙara kawo haɓaka da watsuwar ruƙiyya a
ko’ina cikin ƙasashen Musulmi.
4.3 Ruƙiyya A Rubuce-Rubucen Malaman Zamani
Bayan da waɗannan magabata suka wuce, an samu zamani mai tsawo,
musamman a nan ƙasashen Afrika, ‘yan bori da bokaye da malaman tsibbu,
suka yi ta cin karensu ba babbaka a kan sha’anin warkar da marasa lafiyar cutar
iskokai. Sai a wannan ƙarni (Goshin ƙarni na ashirin da ɗaya) ruƙiyya ta sake danno kai, ta hanyoyi kamar haka:
4.3.1 Littafan Da Aka Rubuta Cikin Harshen Larabci
An sake samun marubuta a wannan zamani da
suka jaddada rubuce-rubuce da aiwatar da ruƙiyya, kuma
waɗannan rubuce-rubucen, sun watsu a duniya kuma sun
taimaka wajen ƙarfafa bincike mai zurfi a kan gano gaskiyar abubuwan da suke bayani a
cikin littattafansu. Misalan littattafan
-Wiƙayatul
Insaan Minal Jinni Wash-Shaiɗan
- Assarimul Battar Fit-tasadi lis-Sihiril Ashrar
Waɗannan
littattafai na wani Shaihin malami mai suna: Shaikh Wahid Al-Bali, sun
samu shiga lungu-lungu na ƙasashen
Musulmi ko’ina cikin duniya, har a nan ƙasar Hausa
da maƙwabtanta. Kafin ma a samu isowar littattafan, har a fayafayen rikoda aka
ɗauke su, ana sayarwa wajen aikin Hajji da Umrah. Waɗannan fayafayen rikoda, misali, da su aka fara
binciken ruƙiyya a Sakkwato.[17]
Daga baya, an ci
gaba da samun littattafan Larabci suna shigowa da yawa, kuma cikin sauƙin kuɗi da rahusa, kuma da sauƙin fahimta.
Ga kaɗan daga cikin misalan ire-iren waɗanan littattfan:
S/N
|
SUNAN
LITTAFI
|
SUNAN
MARUBUCI
|
SHEKARAR
WALLAFA
|
1.
|
Alimus
Sihiri Wash-sha’awazah
|
Dr Sulaiman Al’ashƙar
|
1989
|
2.
|
Arradul
Mubin…
|
Ibrahim Abdul-Alim
Abdul-Wahab
|
1999
|
3.
|
Alminhajil Ƙur’aniy
Fi Ilajis Sihir Wal Massis Shaiɗaniy
|
Al’iwadiy,
U.M
|
1989
|
4.
|
Akamul
Murjan Fi Ahkamul Jaan
|
Asshabli,
A.B
|
1985
|
5.
|
Aɗɗurukul Hisan Fi Ilajil Amradil Jann
|
Khalil I. A
|
1992
|
6.
|
Alwiƙayati Wal’ilaji bil Kitabi Wassunnah
|
Abdul’aziz Muhammad
Bin Shayi’i
|
1994
|
7.
|
Addawa’ul Ƙur’ani Liljinni Wal Massis Shaiɗani
|
Aliyullahi bin Aliyu
Abulwafah
|
2000
|
8.
|
Kaifa
Tu’aliju Mardaka Bir Ruƙyatil Shar’iyyah
|
Abdullahi bin Muhammad
As-Sidhan
|
1422
|
9.
|
Sara’al
Jaan Li banil Insaan
|
Abdullahi Nuwara
|
1997
|
Da
sauransu.
|
4.3.2 Littafan Da Aka
Rubuta Cikin Harshen Turanci
Kamar yadda bayani ya gabata,
ruƙiyya ta zama ruwan dare a duniya yau. Ta shiga kowane saƙo da
lungu da nahiya. Saboda haka, kasancewar turanci abu ne da masu amfani da shi
ke mulkin Duniya, ba mamaki a samu
littattafan Turanci da aka rubuta a kan sha’anin ruƙiyya.
Wasu littattafan na Larabci ne, amma saboda ana son saƙon ya isa ga
Turawa, sai aka fassara su da Turanci. Ga misalan kaɗan daga cikin littafan ruƙiyya na Turanci:
S/N
|
SUNAN
LITTAFI
|
SUNAN
MARUBUCI
|
SHEKARAR
WALLAFA
|
1.
|
The
Excorsist Tradition in Islam
|
Philips, A.A.B
|
1997
|
2.
|
Prayer and
Healing in Islam
|
Salih Yucel
|
2010
|
3.
|
Prayer, Medicine and Science: The New Dialogue
|
Larry Dossey
|
1998
|
4.
|
Man’s
Protection Against Jinn and Satan
|
Fassarar:
Haytham Kreidly
|
2006
|
5.
|
The
Cutting Edge How to Face Evil Sorcerers
|
Fassarar:
Haytham Kreidly
|
2006
|
6.
|
Healing
With the Medicine of the Prohpet
|
Fassarar:
Jalal Abual Rub
|
1999
|
7.
|
Preventive
Measures Against Shaytan and Authentic Ruƙƙah According to the Shari’ah
|
Fassarar:
Binta Manzur Elahi
Bhatti
|
2008
|
8.
|
The Rules
and Etiquettes of Ruƙuah
|
Shaikh Saalih bin
Abdil’azeez Aali Skaihk
|
2008
|
9.
|
The Jinn
and Human Sckness, Remedies in the Light of the Qur’an and Sunnah
|
Abul’ Mundhir khaleel
bin Ibrahim
|
2005
|
4.3.3 Littafan Da Aka Rubuta Cikin Harshen Hausa
Hausawa suna cikin ƙabilun suke aiwatar da ruƙiyya sosai a nan Afrika.
Saboda haka, ba mamaki a samu littafan aka rubuta da Hausa, ko aka fassara zuwa
Hausa. Ga
misalin kaɗan daga cikinsu:
S/N
|
SUNAN
LITTAFI
|
SUNAN
MARUBUCI
|
SHEKARAR
WALLAFA
|
1.
|
Garkuwan ɗan Adam Daga Sharrin Shaiɗanu da Matsafa
|
Yahaya Chedi Fagge
|
Babu shekara
|
2.
|
Fitar da
Aljani Daga KJikin ɗan
Adam ta Hanyar Alƙur’ani (Ruƙiyya)
|
Abdullahi Idris
Muhammad
|
Babu shekara
|
3.
|
Amfanin Man Zaitun goda 50 ga Ɗan Adam
|
Ibrahim A. Fagge
|
Babu shekara
|
4.
|
Hanyoyin
Waraka Daga cutar Aljannuda Sammu
|
Mahmud A.M
|
Babu shekara
|
5.
|
Hanyoyin
gane Sihiri da Warware Shi
|
Mahmud A.M.
|
1997
|
6.
|
Muhimman
Bayanai a Kan Asiran Aljannu
|
Umar faruk Sulaiman
|
2000
|
7.
|
Fassarar
‘Bayyanar da gaskiya a kan Shigar Aljani Cikin Jikin Mutum da raddi ga wanda
Ya Yi Musu’ Na Bin Baz
|
Umar faruk Sulaiman
|
2000
|
8.
|
Maganin
Kowace Irin Cuta
|
Zakariyya M.N. Zaria
|
1997
|
9.
|
Alaƙar Aljannu da Ɗan Adam
|
Muhammad S.U. Umar da
Mijinyawa A.M
|
Babu shekara
|
4.3.4 Shirya
Tarukan Kara Wa Juna Sani
A nan gida Nijeriya, lokacin da
sha'anin ruƙiyya ya bayyana, an samu saɓanin
ra’ayoyi tsakanin ‘ya‘yan Ƙungiyar ‘Izalatul Bidi’a Wa Iƙamatus Sunnah’, wato Ƙungiyar
da ke ƙoƙarin tsayar da Sunnah da gusar da bidi’o’i cikin ibada, (waɗanda aka fi sani da suna ‘Yan Izala). Wasu daga
cikinsu sun fahinci hujjojin da aka bayar, kuma sun ci gaba da aikatawa. Wasu ɓangaren kuwa sukan yi inkarin cewa, ta halatta a yi.
Bisa ga wannan an yi ta shirya tarurrukan wa’azi da na ƙara wa juna
sani, da sa-in-sa a kan sha’anin ruƙiyya. Misali, A wani gari da ake kira Sahorame cikin
Jihar Nija, an shirya wata muƙabila tsakanin Ƙungiyar Izar
Jos da ta Kaduna, a ranar Litinin 3 ga
Maris zuwa Juma’a 6 ga Maris 1998. Akwai
fayafayen bidiyo guda tara (9) da suke ƙunshe da
wannan muƙabila. Waɗannan muƙabiloli da ake ta yi, ana ɗauka ga fayafayen bidiyo da rekoda, ya taimaka ƙwarai ga ƙara
yaɗuwar ruƙiyya ko’ina cikin Nijeriya, da ma wajen Nijeriya nan
maƙwabta, kamar a ƙasar Nijar, Mali, Ghana, Kamaru da sauransu.
Haka su ma a ɓangaren Jami’o’i, an gabatar da tarurrukan ƙara wa juna
sani a kan sha’anin ruƙiyya, musamman Jami’ar Bayero Kano. Misali, an shirya
babban taron ƙara wa juna sani na shida (6) kan al’amarin ruƙiyya, a inda
Shaihin Malami Aliyu Muhammad Bunza, ya gabatar da muƙala mai
taken: “Magana da Iskoki Ta Bakin Dokinsu”. An shirya taron a tsohuwar harabar
Jami’ar, a ranakkun Litinin 13 zuwa Laraba 15 ga Disamba, 2004.
Haka kuma, an sake shirya wani taron
muhawarar da aka gabatar, tsakanin Shaikh Yusuf Ali Kano da Taha Adamu (Baba
Impossible) da kuma Aliyu Muhammad Bunza, a kan sha’anin ruƙiyya,
ɗakin taro na Cibiyar Nazarin Harsunan Nijeriaya,
Jami’ar Bayero Kano, ranar 19 Maris, 2005, inda aka saka marigayi Shaikh
Ja’afar Adam da Shaikh Ibrahim Khalil suka yi alƙalancin
muhawarar. Bayan an tashi daga muhawarar, jama’a sun gamsu ƙwarai
da gaske, a kan sha’anin ruƙiyya. Haka kuma, a babban Asibitin Kula da Masu Taɓin Hankali ta Ƙasa da Ke
Kware, a jihar Sakkwato, as shirya taro mai taken: “Occupational
Psychotherapy”, a Agustan 1999, inda aka tattauna a kan sha’anin fitar da
aljani a jikin mutum ta hanyoyi daban-daban, ciki har da ruƙiyya.
4.3.5 Kundayen Bincike a Kan Ruƙiyya
An ci gaba da zurfafa bincike a kan sha’anin ruƙiyya
a ƙasar Hausa da ma wasu ƙasashe. Misali, a Turai, an samu wani ɗalibi mai suna Philips A.A. B. (1996), ya gabatar da
digirin digirgir (PhD), wanda daga baya aka wallafa shi, mai suna: The Exorcist
Tradition in Islam, a
Kwalejin St. David, a jami’ar Wales ta ƙasar Turai.
A nan gida Nijeriya, lokacin ana cikin
tattaunawa mai zafi a kan sha’anin ruƙiyya, an
samu wani ɗalibi mai suna Yakubu Aliyu
Gobir, (a Jami’ar Usmanu Danfodiyo Sakkwato), ya yi bincike mai zurfi a babban
digirin Hausa (M.A) a kan lamarin ruƙiyya, mai
taken: “Iskoki a Idon ‘Yan bori da Masu Ruƙiyya”, a
shekarar 2002. Ya kuma sake dawowa a shekarar 2012, a inda ya zurfafa
bincike a matakin digirin digirgir (PhD)
mai taken: “Tasiri Iskoki a Cutuka da Magungunan Hausawa”. Har ila yau,
yanzu haka a Jami’ar ta Danfodiyo akwai ɗalibi a
Sashen Nazarin Addinin Musulunci yana gudanar aikin bincike mai taken:
“Ralationship Between Man and Jinn in Islam”. Aikin na nan ana gudanar da binciken, ba a ƙare ba.
4.3.6 Kakkafa Ƙungiyoyi da
Cibiyoyin Gudanar da Ruƙiyya
A ƙasar
Hausa da kewayenta an kakkafa ƙungiyoyi da cibiyoyi inda ake gudanar da ruƙiyya.
Misali, a Sakkwato, akwai ƙungiyar masu ruƙiyya, ƙarƙashin
shugabancin Malam Iliyasu Muhammad Gummi. Haka kuma, an kakkafa cibiyoyi masu
gudanar da ruƙiyya, kamar yadda ake gudanar da su a ƙasashen
Larabawa da ma Turawa. Waɗannan
cibiyoyin, sun ɗauki sigar asibitocin zamani na Nasara wajen aiwatar
da su. Suna buɗa rijista ta karɓar maras lafiya, suna ba da irin katin asibiti na ganin Likita da
lokacin ganin Likita da sauransu. A waɗannan
cibiyoyin, za a tarar da jama’a cikin layi sun yi dafifi, suna jiran su kai ga
ganin Likita (malamin Ruƙiyya). Ga kaɗan daga
cikin waɗannan cibiyoyin:
S/N
|
SUNA
|
JIHA/GARI
|
1.
|
Ɗanfodiyo
Islamic Centre
|
Kano, Gummel, Adamawa,
Birnin Kebbi, Gombe, Jigawa/Dutse, Katsina, Legas, Sakkwato, Zamfara
|
2.
|
Albarka Islamic Medicine
|
Katsina
|
3.
|
Alhuda Medical Cetre
|
Sakkwato
|
4.
|
Ar-Riyad Islamic Medicine
|
Katsina
|
5.
|
Centre for Atta’awun
Herbals and Islamic Health
|
Kaduna
|
6.
|
Dalala Islamic Medicine
|
Katsina
|
7.
|
Gidan Zuma
|
Zariya
|
8.
|
Hidaya Islamic Chemist
|
Kaduna /Giwa
|
9.
|
Hilal Islamic Chemist
|
Katsina
|
10.
|
Himma Islamic Medicine
|
Zamfara/
Gusau
|
11.
|
Ibn Sina Islamic Medicine
|
Katsina, Kano
|
12.
|
Markaz Alyusra Islamic
Chemist
|
Kano
|
13.
|
Natural Medicine Nigeria Limited
|
Zariya
|
14.
|
Shaikh Ibrahim Khalil
Herbal Health
|
Kano
|
15.
|
Shifa’ul Qur’an
|
Kano
|
16.
|
Tasneem Herbal Stores and
General Enterprises
|
Sakkwato
|
Haka
kuma, waɗannan cibiyoyin, sukan buɗa
shagon sayar da haɗaɗɗun magungunan cutukan iskoki daban-daban. Bayan an yi wa maras lafiya ruƙiyya, sai kuma ya sai haɗaɗɗun magungunan da
zai riƙa amfani da su. Haka kuma, a ɗakin muhallin da ake yin ruƙiyya a waɗannan cibiyoyin,
akwai na’urorin zamani na ɗaukar magana da ƙarin sauti da na’ura mai ƙwaƙwalwa,
da sauransu.
Waɗannan
cibiyoyin suna taimakawa ƙwarai,
wajen yaƙi da cutukan jiki da ƙwaƙwalwa,
kuma sai ƙara haɓaka
suke yi, saboda kulawa da kiyon lafiya da Bahaushe ke yi. Haka kuma, cibiyoyin
sun zama wata hanya ta samar da harkar yi da bunƙasa tattalin arziki, musamman ganin yadda masu
cibiyoyin ke ta buɗe rassa a manyan garuruwa a
cikin Nijeriya da maƙwabta.
Bayan waɗannan
cibiyoyi, akwai ɗaiɗaikun
shahararrun malamai da suke aiwatar da ruƙiyya a gidajensu ko a wani muhalli da suka keɓe, ba tare da sun ayyana masa wani suna ba. Misali, a
Sakkwato, akwai Malam Iliyasu Gummi, wanda ke zaune a unguwar Lowcost, layin G,
a nan gidansa yake gudanar da ruƙiyya.
A Kano akwai Shaikh Yusuf Ali, a Zariya akwai gidan Zuma, a Gusau (Zamfara)
akwai Malam Abdulkarim bakin kasuwar Gusau, da dai sauran malaman da, wannan muƙala ba ta kai ga gano sunayensu ba, saboda wasu
a ɓoye suke aiwatar da harkar ruƙiyya, wanda shi ne asalin yadda aka so a yi ta a
Musulunci, kamar yadda wasu malamai suka yi bayani[18].
4.3.7 Ruƙiyya A Kafofin Yaɗa Labarai
Kamar yadda bayani ya gabata, farkon shigowar ruƙiyya an samu sa-in-sa da muhawurori a kan haliccin yadda
ake gudanar da ita. Wannan ya haifar da kafofin watsa labarai shigowa su taka
tasu rawa. Misali, gidan radiyon Rima, ya gabatar da wani shirin mako-mako, mai
suna: “Cikin Ƙira Ake Ɗaɗi”, inda suka gabatar da ra’yoyin malaman addinin Musulunci da likitocin
asibiti a kan sha’anin ruƙiyya.
Haka kuma, cibiyoyin da aka yi bayani a baya, suna gabatar da shirin kiyon
lafiya a gidajen rediyo da FM, musamman na jihohin Sakkwato da Kano da Kaduna
da Zariya da sauran manyan garuruwan ƙasar
Hausa. Waɗannan shiraruwan, su masun taka rawa wajen haɓaka
sha’anin ruƙiyya.
Haka kuma, akwai tasoshin talabijin da ake yaɗa
ayyukan ruƙiyya. Misali, akwai Tashar Talabijin
mai suna: “Alhaƙiƙa” a Layin Dish na Nilesat, ba abin da ake yi awa
ashirin da huɗu (24 hours) sai gudanar da ruƙiyya
aikace, da gabatar da bayanai da shirin ‘amsa-kira-nan-take’, inda ake bugo
waya daga sassan duniya daban-daban, ana tambayoyi a kan sha’anin ruƙiyya suna karɓa wa masu bugo waya kai
tsaye. Akwai kuma Tashar “Sunnah T.V”, suna gabatar da shirin
“Magungunan Musulunci”, wanda a ciki suna gabatar da matsalolin gudanar da ruƙiyya. Haka kuma, a
cikin Jaridar Aminiya, akwai
filin da ake gabatar da “Duniyar Aljannu”, A halin yanzu, yana wuya a iya ƙirga kafofin yaɗa
labarai da ke gudanar da sha’anin ruƙiya, ciki da wajen Nijeriya.
4.3.8 Ruƙiyya a Wasan Kwaikwaiyo da ‘Yan Damfara
Haɓakar ruƙiyya da samun karɓuwar ta ga jama’a, su suka haifar
da shigar masu Wasan kwaikwayo, suna kwaikwayon yadda ake ruƙiyya da halayen masu ruƙiyya ko waɗanda ake yi wa ruƙiyya, ko a kwaikwayi
halayyar bayyanar aljani, a lokacin da ake ruɗiyya.
Misali, akwai ɗan wasan nan da ake kira ‘Ibro’, sun yi kwaikwayon yadda ake ruƙiyya da shi da ‘Ciroki’.
Suna kwaikwayon wasu ɗabi’u ko halayen masu ruƙiyya da kuma hannunka-mai sanda, da manufar a gyara. Da
yake a cikin kowane al’amari ana samun ɓata-gari, masu kawo cikas
ga al’amarin.
Haka kuma, ‘yan damfara suna laɓewa ƙarƙashin
yanayin hulɗa da aljannu suna cutar jama’a. Saboda sabawa da jin maganar aljanu da masu ruƙiyya ke ɗauka
a na’urar magana, shi ya ba ’yan damfara damar bugo waya ga wasu jama’a, su ce
wai aljani ne ke magana da su, yana son ya taimake su. Wannan al’amari ya zama
ruwan dare a ƙasar Hausa a yau. Har akan
samu kafafen watsa labarai suna ruwaito irin wannan damfarar da aka yi wasu.
Misali, Sashen Hausa na Rediyon Muryar Amurka yana gabatar da wani shiri mai
suna: “Ciki da Gaskiya…”, inda suke ruwaito labarai da muryoyin aljanun
damfara, da kuma yadda ta kaya da su. Haka kuma, jaridar Aminiya takan ɗauko ire-iren waɗannan
labaran. Ga wani misali daga Aminiya ta satin 09/11/2012:
‘Mai Damfara da
Cewa Shi Aljani ne Ya Shiga Hannu’
Wani mutum da ake zargi da
zamba cikin aminci mai suna Yusuf Abdullahi Ɗan Fulani ya faɗa hannu a daidai lokacin da yake ƙoƙarin amsar Naira miliyan ɗaya daga wajen wani wanda ya riƙa damfara… Al’amarin dai ya faru ne a lokacin da wanda
aka yi wa damfarar mai suna Ibrahim Sharif, wanda ke zaune a garin Bwari da ke
yankin babban birnin tarayya Abuja, ya ji an bugo masa waya makonni biyu kafin
Sallah babba da ta gabata, inda ɗan damfarar ya yi masa sallama tare da sanar da shi cewa, “ka yi wa
Allah godiya saboda zan gabatar maka da wani saƙo daga wajen Allah wanda Ya halicce ku bil’adama da
kuma mu aljanu. Ka je kasuwa ka sayi abun sadaka ka bai wa almajirai kafin in
sake bugo maka waya don sanar da kai tarin alherin da zai same ka, sannan kuma
ka kame bakinka, kada ka sanar da kowa…”[19]
Bincike
ya tabbatar da cewa, waɗannan ’yan
damfara suna da hanyoyin da suke neman lambar wayar mutane masu hali. Wani
lokaci suna amfani da ’yan kore, kamar yadda bokaye ke yi. Haka kuma, sukan
samu lambar waya ta hannun wanda suka yi damfara suka ci nasara. Kamar yadda
suka nemi wani mutum a Sakkwato da ya ba su lambobi waya da sunayen mutane
biyar masu hali da kuma sunayen mutane biyar matalauta, don su taimake su.[20]
Wani lokaci kuma kawai kirdado ne suke yi sai faɗuwa ta zo daidai da zama.
5.0 Naɗewa
Tirƙashi!,
Hausawa kan ce, ‘in ka ji ƙi-gudu, sa-gudu ne bai zo ba. Ruƙiyya
a ƙasar Hausa da maƙwabtanta, ta zama ‘hankaka mai da ƙwan
wani naki’. Baƙo ya mamaye
gida. Haɓakar ruƙiyya ta dushe hasken bori da girka a ƙasar
Hausa. Irin yadda kasuwar masu ruƙiyya ke ci gadan-gadan, a wannan ƙarni,
a nan ƙasar Hausa da ƙasashen Larabawa da na Turai, ya tabbatar da hasashen
cewa, iskoki suna taka muhimmiyar rawa wajen samar da cutuka a rayuwar ɗan Adam. Masana da dama
da ɗalibansu sun yi rubuce-rubuce a kan lamarin ruƙiyya, musamman
a cikin Larabci da Turanci da kuma Hausa. Waɗannan rubuce-rubucen, tare da
gudunmuwar kafofin yaɗa labarai, sun taimaka wajen haɓakar ruƙiyya da yaɗuwarta ko’ina, ta zama ruwan dare game duniya, musamman a
wannan lokaci na Ɗayanta Duniya. Haka kuma, ruƙiyya ta zama wata hanya ta dogaro da kai, saboda an riƙe ta a matsayin
sana’a.
S Shawarwari
Kasancewar ruƙiyya wani sabon ilimin da ya samu rubuce-rubuce cikin harshen Larabci da
Turanci da kuma Hausa, akwai bukatar:
1.
Saka ruƙiyya (ruƙya) a cikin
Manhajar karatun Hausa, tun daga Sakandare.
2.
Masana na
hukuma kom masu zaman kansu, su buɗe yanar gizo (intrrnet) a
kan sha’anin ruƙiyya, domin sauƙaƙa bincike.
3.
Jami’o’i su
samu haɗin guiwa da wasu Cibiyoyin bincike don kiran taron ƙara wa juna
sani na duniya a kan sha’anin ruƙiyya.
4.
Hukuma ta buɗe ma’aikata ta musamman a kan Magungunan Gargajiya, ƙarƙashin Ma’aikatar Kiyon
Lafiya.
5.
Asibitocinmu su
buɗe ɓangaren Ruƙiyya a Sashen
kula Ƙwaƙwalwa, domin faɗaɗa bincike.
MANAZARTA
Abul-Mundhir,
K.I.A. (2005), The Jinn and Human Sickness: Remedies in the Light of the
Qur’aan and Sunnah. An English translation of Atturuƙul Hisaan Fi
Ilaji Amraad Al-Jinn.
Darussalam, Jiddah.
Al’ashƙar, U.S. (1989), Alimus Sihiri Was Sha’awazah: Ƙudus:
Darun Nafa’is.
Al-Jauziyah,
I. I. (1999) Healing With the Medicine of the Prophet (SAW). Fassarar
Turanci daga Jalal Abual Rub. Riyadh, Saudiyya: Darussalam.
Bunza, A.M. (1995), Magungunan Hausa A Rubuce.” Kundin
digiri na uku (PhD) Sashen Koyar da Harsunan Nijeriya. Kano: Jami’ar Bayero.
Bunza, A.M. (2006), “BORUƘIYYA: Tazarar Bori da Ruƙiyya A idon Manazarta”. Takardar da aka
gabatar a taron tattaunawa da qara wa juna sani na musamman da Cibiyar Nazarin
Harsunan Nijeriya Jami'ar Bayaro, Kano ta shirya kan "Bori" da
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[18] Marigayi Shaikh
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