Cutar da aljanu a cikin Islama

A Musulunci, imani da cewa halittun ruhaniya—kamar aljanu, fatalwowi, shaidanu—na iya mallakar mutum, wani abu ko wuri,  ya yaɗu; kamar yadda imani da cewa ana iya korar ruhohi daga mutumin da aka mallaka (ko abu/wuri) ta hanyar fitar da su daga bauta . Ana kiran wannan aikin al-'azm,  : 98 ṭard al-shayṭān/al-jinn (korar shaidanu/ruhohi),  ko ruqya ( Arabic    , sihiri, sihiri, sihiri),  kuma ana kiran masu fitar da mutane daga wurare daban-daban raqi .

Imani da abubuwan al'ajabi - sihiri, sihiri, sihiri, fatalwowi, da aljanu - a duniyar Musulmi ba a ware su a matsayin abubuwan da ba su da wani amfani ko kuma sakamakon jahilci, amma ya zama ruwan dare a tsakanin dukkan nau'ikan zamantakewa. Imani da halittun allahntaka kamar Aljanu dukkansu wani bangare ne na imani na Musulunci,  da kuma bayani gama gari a cikin al'umma "ga mugunta, rashin lafiya, lafiya, arziki, da matsayi a cikin al'umma da kuma duk abubuwan da ba a iya fahimta ba a tsakanin". Ganin rashin jituwar ɗabi'a da aka danganta ga wakilan allahntaka a cikin al'adar Musulunci, ana iya magance ayyukan kore ga aljanu nagari da na mugunta. 

Ana tsammanin Aljanu suna iya shiga da kuma mallakar mutane ta hanyar jiki saboda dalilai daban-daban, yayin da shaidanu ( shayātīn ) ke kai hari ga zuciya ( qalb ) kuma suna ƙoƙarin mayar da waɗanda abin ya shafa zuwa ga mugunta. 

 Mallaka a Musulunci 
Yawancin malaman Musulunci sun yi imani da yiwuwar cewa aljanu za su iya mallakar mutane a zahiri.  'Yan tsiraru ne kawai ke musanta mallakar kuma suna jayayya cewa aljanu za su iya yin rada ga mutum kawai.  Damuwar rayuwar yau da kullun na iya bambanta. Wasu suna ɗaukar mallakar a matsayin ka'ida kawai ba tare da amfani da ita ba, wasu kuma suna ɗaukar tsoma bakin aljanu ne kawai a cikin yanayi mai wuya, misali, lokacin da mai sihiri ya kira su, wasu kuma suna ɗaukar hakan da muhimmanci kuma suna danganta abubuwan da ke faruwa a yau da kullun da ayyukan aljanu.  Ana tsammanin aljanu za su iya shiga da mallakar mutane a zahiri saboda dalilai daban-daban, yayin da aljanu ke kai hari ga zuciya ( qalb ) kuma suna ƙoƙarin mayar da waɗanda abin ya shafa ga mugunta.  Saboda haka, aljanu suna da alaƙa da cututtukan jiki da na hankali, yayin da shari'o'in laifuka na ɗabi'a ke magana game da aljanu (  ) ko Iblīs . 

Matsalolin tunani, kamar farfadiya, mantuwa, schizophrenia,  rashin kuzari, da tsoro mai ban tsoro, galibi ana danganta su da mallakar aljanu da sihiri.  Duk da haka, ba duk cututtukan kwakwalwa ake dangantawa da aljanu ba, a'a ana kyautata zaton aljanu ne ke haifar da irin waɗannan alamun. [ 12 ] : 54 Imani da mallakar Aljanu ba wai kawai ya zama ruwan dare a ƙasashen Gabas ta Tsakiya ba, kamar Saudiyya,  har ma a tsakanin Musulmai a Burtaniya .  Imani da mallakar Aljanu shi ma ya fi yawa a tsakanin mutanen da suka yi ilimi.  Uvais, N. A.. Jinn and Psychiatry: Beliefs among (Muslim) doctors. Indian Journal of Social Psychiatry 33(1):47-49, Jan–Mar 2017.  

Saboda rashin tabbas na yanayin aljanu, wasu mutane na iya yin sa-kai don mallakar su. Ana kyautata zaton mallakar ruhohi yana ba da iko mai kyau, kamar yadda yake a yanayin masu duba .  A wannan yanayin, masu mallakar suna yin rawar trance ( hadra ) don sabunta alƙawarinsu da aljanunsu na kansu.  Dangane da al'adun Swahili, ana iya amfani da mallakar aljanu don dalilai na warkarwa.  Irin waɗannan abubuwan dole ne a bambanta su da al'adun aljanu.

 Mallakar ruhohi 
Mallakar na iya zama ko dai ruhun ya shiga jikin wanda aka azabtar da shi a zahiri ya zauna a wurin, ko kuma kasancewarsa yana damun sa amma ya kasance a ware daga wanda aka azabtar. Na biyun zai bayyana a cikin matsalolin somatic kamar munanan mafarkai, yayin da na farko ake zargin yana haifar da rudani, tashin hankali, da ƙarfi fiye da na ɗan adam. 

A bisa ra'ayin Musulunci game da mallaka, ruhi mai lalacewa ( nafs ) yana ƙara saurin kamuwa da ( dha'iyfah )  ga mallakar mugayen ruhohi. Daga cikinsu akwai fatalwowi ( arwa''' ), aljanu, da aljanu.      Aljanu sun bambanta da aljanu, ta hanyar cewa na farko na iya zama masu imani (Musulmi). Duk da haka, tunda an ce duka biyun an halicce su ne daga wani irin wuta, suna da alaƙa da wasu akidun Musulunci na gida.  A wasu akidu, fatalwowi sune rayukan matattu da aka binne ba daidai ba da kuma waɗanda Allah ya la'ance su.  A ra'ayi, sun bambanta da mallakar aljanu. 

Aljanu na iya zama nagari ko mugu kuma suna yin abin da suka ga dama ko kuma suna cutar da mutane idan aka bautar da su ta hanyar sihiri . Joseph P. Laycock Spirit Possession around the World: Possession, Communion, and Demon Expulsion across Cultures ABC-CLIO 2015  page 166   Tunda aljanu suna raba yanayin jikinsu da mutane, aljanu kuma suna iya mallakar mutane saboda sun kamu da soyayyarsu, wanda hakan yakan haifar da zargin cewa suna saduwa tsakanin su biyun.

Aljanu kuma suna iya mallakar wani don ɗaukar fansa idan aka fusata su. A irin waɗannan yanayi, ana tsammanin aljanu suna cutar da mutum ta hanyar bugunsa.   Ko da aljanu masu ibada sun faɗa wa mutum, akwai buƙatar a fitar da su domin dangantaka tsakanin mutane da aljanu tana da ban haushi a zamantakewa ( makruh ). 

Shaiɗɗannu (    ) suna kai wa waɗanda abin ya shafa hari ta hanyar rada (   ), wanda yake a ruhaniya, maimakon mallakar su ta jiki.  Manufar shaidan ita ce kawai ta jawo hankalin mutane da aljanu zuwa ga ayyukan zunubi, ƙanana da manyan. [ 34 ] [ 35 ] Abin mamaki, sauƙin kai ga shaidan yana ƙaruwa tare da taƙawa, tunda shaidanu sun fi himma wajen lalata rai mai tsarki fiye da mai ƙazanta.  

 Ruqya (fitowa daga waje) 
Ana yin ficewar mutane ta hanyar hukumomin addini, kamar malami ko wani malami mai cancanta ko waliyyi ( darvish ) wanda Allah ya albarkace shi ( barakah ).  Luther, Kenneth Allin (1 June 1975). "Louis Dupree. Afghanistan. Princeton: Princeton University Press. 1973. Pp. xxiv, 760. $22.50". The American Historical Review. 80 (3): 106–107. doi:10.1086/ahr/80.3.708. ISSN 1937-5239. Domin cancanta a matsayin Raqi, mutum yana buƙatar, tsakanin wasu sharuɗɗa, ya yi imani da Allah, ya aikata ginshiƙai biyar na Musulunci, ya bi Sunnar kamar yadda Muhammadu da waliyyai suka misalta, ya yi imani da cewa Alƙur'ani yana da ikon rinjayar ruhohi, kuma ya san game da duniyar ruhaniya. Alean Al-Krenawi; John Graham (1999). "Social work and Koranic mental health healers". International Social Work. 42 (1): 57. doi:10.1177/002087289904200106. S2CID 71504194.

Don shirye-shirye, ana cire abubuwan da ke raba hankali, kamar hotuna, kiɗa, da kayan ado na zinariya, don baiwa mala'iku damar shiga. Alean Al-Krenawi; John Graham (1999). "Social work and Koranic mental health healers". International Social Work. 42 (1): 57. doi:10.1177/002087289904200106. S2CID 71504194. A lokacin fitar da mutum, mai fitar da mutum yana neman mafaka ga Allah kuma yana karanta ayoyin Alqur'ani. Wannan tsari ya kuma ƙunshi tambayar majiyyaci game da yanayin motsin zuciyarsa da mafarkansa. Na gaba, mai fitar da mutum yana tattaunawa da abin da ke cikinsa.   Irin wannan tattaunawa na iya haɗawa da umurtar ruhun ya la'anci Shaiɗan. An yi imanin cewa ruhun shaidan zai ƙi la'antar mahaifinsu kuma za a iya gane shi a matsayin shaidan, wanda ya fi wahalar sarrafawa.  Idan aljanu suna son yin shawarwari, wasu masu warkarwa suna ƙoƙarin shawo kansu su koma Musulunci.  Wasu al'adu suna neman taimako daga aljanu nagari (muwakkal) don yin shawarwari da mai mallakar ruhin.  

Ana cewa dervish yana iya yin exorcisms ta hanyar samun albarkar Allah (barakah).  Hanyar da aka fi amfani da ita ita ce tazeem'' (tattaunawa) wanda ke nufin tattaunawa da ruhi.  A wasu lokuta, ana kuma sa ran dervish zai yi tafiya zuwa duniyar sihiri inda dervish ke fuskantar abin da ke cikinsa.  Bayan an gama exorcism, babu buƙatar biyan kuɗi, tunda tsarin yana da alaƙa da addini, amma yawanci marasa lafiya suna ba da kuɗi ta hanyar saka kuɗi a aljihun dervish. 

 Manazarta 

Rukuni:Shafuka masu fassarorin da ba'a duba ba