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Daƙiƙa:Waraka Ta Hanyar Kur'ani

Ƙara hanyoyin mahaɗar
Daga wikishia

'Waraka ta hanyar Alƙur'ani' na nufin tasirin ayoyin Alƙur'ani wajen inganta da warkar da cututtukan aƙida, ɗabi'a da na jiki. Ana ɗaukar wannan a matsayin ɗaya daga cikin siffofin Alƙur'ani na musamman da suka wuce abin da ake iya gani na zahiri. Malaman tafsiri sun ɗauki gurɓacewar ruhi kamar kafirci, munafunci da hassada a matsayin misalan cutar zuciya, wadda za a iya gyara ta ta hanyar shiriyar Alƙur'ani. Wasu surori da ayoyi, kamar Fatiha, Nas, Falaƙ da Ayatul Kursiyyu, an ambace su a cikin ruwayoyi a matsayin abubuwan da ake amfani da su wajen neman maganin wasu cututtuka.

Ana danganta wannan tasiri da ikon Allah da kuma nufinsa, kuma ana ganin ya wuce dalilan halitta na yau da kullum. Duk da haka, a cikin sunnar Annabi da Ahlul Baiti, ana amfani da Alƙur'ani tare da magani da likita. Haka kuma, akwai labaran abubuwan da muminai suka fuskanta, bayanan wasu malaman Shi'a, da kuma wasu binciken ilimin halayyar ɗan Adam da suka nuna tasirin Alƙur'ani wajen taimakawa wajen magance cututtuka; amma hakan yana tare da sharaɗin samun yaƙini da tasirin sa, yin karatu cikin ikhlasi, da kuma aiki da koyarwar Alƙur'ani.

Ma'anar Waraka Ta Hanyar Alƙur'ani Da Matsayinta

Waraka ta hanyar Alƙur'ani tana nufin warkarwa ko samun sauƙi daga cututtuka ta hanyar ayoyin Alƙur'ani.[1] Ana ɗaukarta daga cikin siffofin Alƙur'ani na abubuwan da suka wuce abin da ake iya fahimta ta hanyoyin zahiri.[2] A ra'ayin malaman tafsiri, dukkan ayoyin Alƙur'ani suna da damar samar da waraka,[3] kuma suna ɗaukar aya ta 82 a cikin Suratul Isra'i a matsayin ɗaya daga cikin ayoyin da suka yi ishara da wannan siffa.[4] A cewar wasu masu bincike, an yi amfani da kalmar shifa (شفا) da dangoginta a cikin ayoyi shida na Alƙur'ani,[5] waɗanda aka fi sani da Ayoyin Shifa' (ayoyin waraka).[6]

Bisa ga wasu ruwayoyi,[7] Alƙur'ani yana iya taimakawa wajen warkar da cututtukan aƙida, ɗabi'a har ma da cututtukan jiki;[8] sai dai ana ganin tasirin warakar Alƙur'ani yana da alaƙa da aiki da koyarwarsa.[9] Ayatullahi Khamna'i yana kallon Alƙur'ani a matsayin magani ga raɗaɗin al'ummomin duniya, kamar yaƙe-yaƙe, zalunci da rashin adalci.[10]

Tabbatar da Warakar Alƙur'ani da Nufin Allah

Warakar Alƙur'ani ana danganta ta da nufi da ikon Allah; wato Allah yana iya samar da waraka ga marasa lafiya fiye da dalilan halitta na yau da kullum. Kamar yadda Alƙur'ani ya ambaci warkar da marasa lafiya da kuma rayar da matattu ta hannun Annabi Isa (A.S) da izinin Allah,[11] hakan ya nuna ikon Allah wajen samar da waraka.[12]

Duk da haka, a cikin nazarin ruwayoyin da suka shafi falalar surori da warakar Alƙur'ani, an samu ra'ayoyi daban-daban.[13] Wasu suna kallon maganin Alƙur'ani kamar magani ne da yake da amfani ga kowa. Wasu kuma suna ganin waraka tana daga cikin falalar Allah da wani nau'i na karamarsa. Wasu kuwa suna ganin cewa karanta wasu surori kawai yana samar da yanayin da waraka za ta iya faruwa, ba wai shi ne ainihin dalilin kai tsaye na samun sauƙi ba.[14]

A cewar wasu masu bincike, a cikin tafarkin Annabi (S.A.W) da Ahlul-Baiti, an yi amfani da Alƙur'ani tare da magani da likita; amma bai kamata a rage shi zuwa matsayin magani na yau da kullum kawai ba, domin ana fassara tasirinsa ne tare da la'akari da dalilan halitta.[15]

Tasirin Alƙur'ani wajen magance cututtukan ruhi da na tunani

Jawadi Amoli:

Alƙur'ani yana warkar da dukkan cututtukan akida da ɗabi'a na ɗan Adam; yana warkar da jahilci, wanda shi ne mafi munin cutar cikin zuciya, ta hanyar ilimi; yana kawar da shakku ta hanyar yakini; yana magance baƙin ciki da damuwa ta hanyar samun natsuwa; yana kawar da tsoro da firgici ta hanyar kwanciyar hankali da bege; sannan yana kawar da tashin hankali da damuwa game da gaba ta hanyar azama da tsayuwa kan manufa.

Jawadi Amoli, Tafsir-e Mauḍuʿi-ye Qur'an-e Karim, 1381 Shamsi (2002 Miladiyya), shafi na 236.

An ɗauki Alƙur'ani a matsayin mai warkar da cututtukan ruhi.[16] Ayatullahi Makarim Shirazi, wanda yake malamin tafsirin Shi'a, a cikin tafsirin aya ta 67 na Surar Yunus,[17] ya bayyana cewa manufar cutar zuciya ita ce gurɓacewar ruhi da ta ma'ana.[18] An bayyana irin waɗannan cututtuka a fannin imani (kamar kafirci da shirka), da kuma ɗabi'a da halaye (kamar hassada, rowa da ƙiyayya).[19]

A ra'ayin Fakhrur Razi, daga cikin malaman tafsirin Ahlus-Sunna, Alƙur'ani yana gyara aƙidun da ba su dace ba ta hanyar bayyana gaskiyar halittar duniya da kuma gabatar da ainihin mutum, tushen samuwarsa da makomarsa ta ƙarshe; sannan ta hanyar bayyana munanan ɗabi'u, yana samar da hanyar magance su da shiryar da mutum zuwa ga kyawawan halaye.[20]

Bisa wata ruwaya daga Imam Ali (A.S),[21] kafirci, munafunci da ɓata hanya suna daga cikin manyan cututtukan ruhin ɗan Adam, kuma an gabatar da Alƙur'ani a matsayin maganinsu.[22] Ali Nasiri, wanda ya kafa Cibiyar Sanin Wahayi da Hankali, bisa dogaro da aya ta 57 a Surar Yunus da aya ta 82 a Surar Isra'i, yana ganin cewa Alƙur'ani yana da damar warkar da cututtukan aƙida ga dukkan mutane, sannan kuma yana iya warkar da cututtukan ɗabi'a ga muminai.[23]

Tasirin Alƙur'ani Wajen Rage Damuwa Da Tashin Hankali

A cewar wasu masu bincike, nazarin ilimin halayyar ɗan Adam ya nuna cewa karatun Alƙur'ani da fahimtar ma'anarsa suna taimakawa wajen rage damuwa da baƙin ciki.[24] Nazarin da aka gudanar a kan ƙungiyoyi daban-daban, kamar mata masu juna biyu da marasa lafiya, ya nuna cewa sauraron karatun Alƙur'ani yana taimakawa wajen inganta yanayin ruhi da na jiki.[25] Haka kuma, ci gaba da karatun Alƙur'ani kullum na tsawon watanni shida yana da alaƙa da raguwar damuwa sosai a tsakanin matasa.[26]

Tasirin Alƙur'ani wajen Magance Cututtukan Jiki

Bisa ga ra'ayoyin wasu masu tafsiri, Alƙur'ani yana iya taimakawa wajen magance wasu cututtukan jiki.[27] Karanta Alƙur'ani, neman albarka ta hanyarsa, da aiki da koyarwarsa an lissafta su daga cikin abubuwan da suke da alaƙa da wannan tasiri.[28]

Haka kuma, wasu masu bincike, ta hanyar yin nuni da koyarwar Alƙur'ani game da kiwon lafiya a fannoni kamar abinci,[29] tsaftar jima'i,[30] azumi,[31] da amfani da zuma,[32] suna ganin cewa Alƙur'ani zai iya taka rawa wajen kiyaye lafiya da taimakawa wajen inganta cututtuka ta hanyar hukunce-hukuncen kariya.[33]

Ruwayoyin da suka shafi Warakar Alƙur'ani

An ruwaito ruwayoyi da yawa game da falalar ayoyi da surorin Alƙur'ani;[34] bisa ga waɗannan ruwayoyi, an ba da shawarar amfani da wasu surori wajen magance wasu cututtuka.[35] Daga ciki akwai:

Sai dai an ɗaura waɗannan tasirori da sharadin yin imani da warakar Alƙur'ani.[42] Wasu malamai, kamar Sayyid Abul Ƙasim Khuyi, sun yi shakku kan ingancin isnadin irin waɗannan hadisai, kuma sun ɗauki wasu daga cikinsu a matsayin ruwayoyin da masu riwaya suka ƙirƙira.[43]

Abubuwan Da Aka Fuskanta Na Warakar Alƙur'ani

Abubuwan da mutane suka fuskanta da kuma rahotanni sun nuna cewa wasu ayoyi da surorin Alƙur'ani sun taimaka wajen magance cututtukan jiki.[44] Ayatullahi Jawadi Amoli yana ganin cewa tasirin warakar Alƙur'ani dangane da cututtukan jiki abu ne da aka gwada kuma aka samu gogewa a kai.[45]

Mulla Salih Mazandarani, daga cikin malaman ƙarni na 11 bayan Hijira, yana ganin cewa kowace aya daga cikin Alƙur'ani musamman idan an karanta ta da ikhlasi da yaƙini tana iya zama mai warkarwa. Ya kuma bayyana cewa an gwada Suratul Fatiha wajen magance nau'o'in cututtuka daban-daban, musamman idan an karanta ta sau saba'in.[46]

Muhammad Taƙiyyu Majlisi shi ma ya ambaci warkewar fiye da marasa lafiya dubu, waɗanda ya gani da kansa, ta hanyar karanta Suratul Fatiha.[47]

Bayanin kula

  1. ↑ Farahidi, Kitabul Ain, kalmar Shafi.
  2. ↑ Nasiri, Tafsir Mawdu'i-ye Qur'an-e Karim, shafi na 55.'
  3. ↑ Fakhr Razi, At-Tafsirul Kabir, juzu'i na 21, shafi na 390; Tabataba'i, Al-Mizan, juzu'i na 13, shafi na 184.
  4. ↑ Don misali, a duba: Hashimi Rafsanjani da masu bincike, Farhang-e Qur'an, juzu'i na 17, shafi na 302; Riza'i Isfahani da wasu masu bincike, Tafsir Qur'an Mehr, juzu'i na 12, shafi na 143; Muhammadi, Shifa Bakshe Qur,ane Kareem, shafi na 195.
  5. ↑ Suratul Isra'i, aya ta 82; Suratul Yunus, aya ta 57; Suratul Fussilat, aya ta 44; Suratut Tauba, aya ta 14; Suratun Nahl, aya ta 69; Suratush Shu'ara, aya ta 80.
  6. ↑ Muhsini, Qur'an wa Shafabakhshi-ye Bimariha-ye Ruhi wa Jismi, shafi na 59.
  7. ↑ Misali, a duba: Imam Askari (A.S.), Al-Tafsir al-Mansub ila al-Imam al-Askari, shafi na 14; Nahjul Balaga Tashihu Subhi Salih", huduba ta 176, shafi na 252.
  8. ↑ Sa'adi, Persman-e Qira'at-e Qur'an, juzu'i na 32, shafi na 33; Furqani da Haidari, Ashna'i ba Tafsir wa Ravesh-haye Tafsiri, Cibiyar Binciken Musulunci, shafi na 20.
  9. ↑ Makarim Shirazi, Tafsir Nemuna, Darul Kitabil Islamiyya, juzu'i na 12, shafi na 242.
  10. ↑ Bayanat dar Didar-e Sherkat-konandegan dar Mosabeqat-e Beyn al-Melali-ye Qur'an, Gidan yanar gizon Ofishin Kiyayewa da Yaɗa Ayyukan Ayatullahi Uzma Sayyid Ali Khamna'i.
  11. ↑ Suratul Ma'ida, aya ta 110; Suratu Ali Imran, aya ta 49.
  12. ↑ Muhsini, Qur'an wa Shafabakhshi-ye Bimariha-ye Ruhi wa Jismi, shafi na 59.
  13. ↑ Ala'i da Riza'i, Darman-e E'jazamiz-e Qur'an, shafi na 83–85.
  14. ↑ Ala'i da Riza'i, Darman-e E'jazamiz-e Qur'an, shafi na 84–85.
  15. ↑ Ala'i da Riza'i, Darman-e E'jazamiz-e Qur'an, shafi na 84–85.
  16. ↑ Jawadi Amoli, Tafsir Mawdu'i-ye Qur'an-e Karim, shafi na 236; Muhsini, Qur'an wa Shafabakhshi-ye Bimariha-ye Ruhi wa Jismi, shafi na 57.
  17. ↑ Suratul Yunus, aya ta 57.
  18. ↑ Makarim Shirazi, Tafsir Namuna, Darul Kitabil Islamiyya, juzu'i na 8, shafi na 318.
  19. ↑ Muhsini, Qur'an wa Shafabakhshi-ye Bimariha-ye Ruhi wa Jismi, shafi na 57; Nasiri, Tafsir Mawdu'i-ye Qur'an-e Karim, shafi na 56.
  20. ↑ Fakhr Razi, At-Tafsirul Kabir, juzu'i na 21, shafi na 389–390.
  21. ↑ ؛Nahjul Balaga, Tashihu Subhi Salih, huduba ta 176, shafi na 252; Dailami, A'lamud Din fi Sifatil Muminin, shafi na 105.
  22. ↑ Nasiri, Tafsir Mawdu'i-ye Qur'an-e Karim, shafi na 57.
  23. ↑ Nasiri, Tafsir Mawdu'i-ye Qur'an-e Karim, shafi na 56.
  24. ↑ Kungiyar marubuta, Majmu'e Maqalat-e Avalin Hamayesh-e Naghsh-e Din dar Behdasht-e Ravan, shafi na 88.
  25. ↑ Mohsenzadeh wa Hosseini, Ta'sir-e Qur'an dar Darman-e Bimariha, Moruri bar Motale'at, shafi na 25.
  26. ↑ Kungiyar marubuta, Majmu'e Maqalat-e Avalin Hamayesh-e Naghsh-e Din dar Behdasht-e Ravan, shafi na 79.
  27. ↑ Bar misali, a duba: Shaik Tusi, At-Tibyan, Dar Ihya'ut Turathil Arabi, juzu'i na 6, shafi na 513; Tabrisi, Majma'ul Bayan, juzu'i na 6, shafi na 673; Abu al-Futuh Razi, Raud al-Jinan, juzu'i na 12, shafi na 277; Faiz Kashani, Tafsir as-Safi, juzu'i na 3, shafi na 213.
  28. ↑ Muhammadi, Negahi be Shafabakhshi-ye Qur'an-e Karim, shafi na 196; Muhsini, Qur'an wa Shafabakhshi-ye Bimariha-ye Ruhi wa Jismi, shafi na 61.
  29. ↑ Suratul A'araf, aya ta 31; Suratul An'am, aya ta 145.
  30. ↑ Suratul Baƙara, aya ta 222; Suratul Isra'i, aya ta 32.
  31. ↑ Suratul Ahzab, aya ta 35.
  32. ↑ Suratun Nahl, aya ta 68–69.
  33. ↑ Ala'i da Riza'i, Mabani-ye Behdasht wa Salamat dar Qur'an, shafi na 138.
  34. ↑ Bar misali, a duba: Ibn Hayyun, Da'a'im al-Islam, juzu'i na 2, shafi na 146; Ibn Shu'uba Harrani, Tuhaf al-Ukul, shafi na 106; Shaik Saduk, Al-Khisal, juzu'i na 2, shafi na 616; Qutbuddin Rawandi, Ad-Da'awat, shafi na 188.
  35. ↑ Nasiri, Tafsir Mawdu'i-ye Qur'an-e Karim, shafi na 57.
  36. ↑ Kulaini, Al-Kafi, juzu'i na 2, shafi na 623, hadisi na 15; Shaik Tusi, Al-Amali, shafi na 284, hadisi na 553.
  37. ↑ Bahrani, Al-Burhan, juzu'i na 5, shafi na 8120; Majlisi, Biharul Anwar, juzu'i na 18, shafi na 71.
  38. ↑ Kulaini, Al-Kafi, juzu'i na 2, shafi na 621, hadisi na 8; Shaik Saduk, Sawabul A'amal, shafi na 105.
  39. ↑ Ibn Shu'uba Harrani, Tuhaf al-Ukul, shafi na 106; ShaikSaduk, Al-Khisal, juzu'i na 2, shafi na 616.
  40. ↑ Shu'airi, Jami'ul Akhbar, Matba'ar Haidariyya, shafi na 157; Majlisi, Biharul Anwar, juzu'i na 92, shafi na 132.
  41. ↑ Nasiri, Tafsir Mawdu'i-ye Qur'an-e Karim, shafi na 57; Muhsini, Qur'an wa Shafabakhshi-ye Bimariha-ye Ruhi wa Jismi, shafi na 62.
  42. ↑ Muhammadi, Negahi be Shafabakhshi-ye Qur'an-e Karim, shafi na 196.
  43. ↑ Khuyi, Al-Bayan, shafi na 28–29.
  44. ↑ Muhsini, Qur'an wa Shafabakhshi-ye Bimariha-ye Ruhi wa Jismi, shafi na 63.
  45. ↑ Jawadi Amoli, Tafsir Tasnim, juzu'i na 1, shafi na 263.
  46. ↑ Mazandarani, Al-Kafi, Al-Usul wa Ar-Rauda.
  47. ↑ Majlisi Awwal, Raudatul Muttaqin, juzu'i na 13, shafi na 137.

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