KORONAR MALAMAI

KORONAR MALAMAI

Daga Dan Gumel

Ban so na jefa kaina cikin zafafan kace-nace da ya karaɗe duniyarmu ta musulmi ba, musamman ma na nan gida Nigeria, khasataan arewa kuma ma uwar arewar gaba ɗaya (wato Kano). Wannan kuwa ba wani abu bane face rigimar wasu malaman musulunci dake Kano da Shaikh Abdul jabbar. Rigima ce tsohuwa mai tsohon tarihi, kai zan iya cewa rigimace wacce wasu daga cikin malaman sun gajeta ne daga iyaye su kuma daga kakanni. 

Mai son sanin tarihin wani bangare na rigimar ya koma ya binciki rigimar shehunnan dariqar Tijjaniyya da na Ƙadiriyya tun kafin da lokacin mulkin sardauna. Ku binciki rikicin Sarki khalifa mai murabus da 'yan Ƙadiriyya. Kuje ku binciki rigimar Shaikh Abubakar Mahmoud Gumi da Shaikh Nasiru Kabara (Allah ya jiƙansu dukkaninsu baki daya).

Waɗannan rigingimun sun sake yin toho a wannan zamanin musamman bayan rasuwar Shaikh Nasiru Kabara inda masu adawa dashi suka sake sanya zare da 'ya'yansa kuma ba wani mai kariya kamar Shaikh Abduljabbar. Ga wanda yasan tarihin ya sani wasu daga malaman Tijjaniya sun kafirta Shaikh Nasiru Kabara akan wasu mas'aloli na ilmi. Har bayan rasuwarsa, kai hari ga Shaikh Nasiru Kabara bai yanke ba.

Amma wani abin tambihi (duk da ni asalina batijjane ne) na shedi kawar da kai da yafiya da rashin bada kafar rigima da faɗace-faɗace. Duk mai bibiyar lamarin zai shaidi hakan musammanma in yana da INSAFI!

Sai rigimar ƙabdhu da sadlu a sallah wacce duk dariƙun biyu suke akan sadlu wanda shine mazhabin Imamuna Malik wanda Mazhabarsa a fiƙhu itace ke gudana a wannan nahiyar. Kwatsam sai ga Shaikh Ibrahim Nyasi ya halarci jihar Kano ya kuma kawo wani sauyi ko ince sabuwar hanyar SULUUKI a tafarkin sufanci wanda ya kira da FAIDHA, kuma yazo hade da QABDHU a sallah.

Wannan ma ya haifar da kace-nace tsakanin Ƙadirawa da 'yan Faidha waɗanda suka karbi ƙabdhu daga Nyas. Akwai wasu Tijjanawa da suka ƙi karɓar Faidha musamman a nan Kano sune Sankawa 'yan haular Shaikh Atiku Sanka wanda har a yau ɗinnan su suna kan tafarkin tsohuwar Tijjaniya ta asali kuma suna sakin hannunsu a sallah.

Akwai daga rigingimun da aka gada, rigimar wasu bayanai na FiQH da Tafseer tsakanin Shaikh Abubakar Gumi da Shaikh Nasiru Kabara. Rigimar da har sai da ta kai anyi zama na tattaunawa a garin Bauchi a “Yankari game reserve" tsakanin Shaikh Gumi da Shaikh Nasiru Kabara, kuma gaskiya ta tabbata a hannun Shaikh Nasiru Kabara akayi sa'a Shaikh Gumi gaskiya yake nema ya kuma karɓeta daga hannun Shaikh Nasiru Kabara. Amma hakan sai ya bar baya da qura, inda aka sami qungiyar Izalatul bidi'a ta kunno ta fara yaɗa da'awarta wanda daga cikin da'awarta akwai ganin rashin halaccin ziyarar maƙabartu, shan rubutu, saka laya, da sauransu, a matsayin cewa bidi'ane. 

Daga cikin salon da'awar Izala a farkon lamarin, akwai kafirtawa da mushirikantarwa ga duk wanda ya saɓa dasu a MAFHUMIN bidi'ar (a garinmu a early 80s sun raba maƙabarta, mayanka da masallacin juma'arsu hatta mahauta masu gasa nama suna da nasu). Duk wanda yakai shekaru arba'in zuwa sama ya shedi kashe-kashen da akayi da zubar da jini a rewacin Nigeria tsakanin qungiyar Izala da sauran dariƙun sufaye, Tijjaniyya da Qadiriyya.

Cikin early 90s sai ga guguwar da'awar SUNNAH daga Shaikh Jafar Adam a garin Kano. Wanda yazo da wasu ƙarin nuƙɗoɗin banbanci hatta a aqidah. Shaikh Jafar yayi da'awar cewa Allah yana sama yana zaune daram akan alarshi! Ƙari akan abubuwan da Izala ta zo dasu kafin zuwan Shaikh jafar din (wato 'yan SUNNAH ci da ƙarfi inji shi Shaikh Jafar ɗin lokacin da yake bayanin masu yada SUNNAH)

Wato a fahimtata, su Izala na asali kamar 'yan gargajiya ne tunda na farko basu je jami'ar madina karatu ba, kana basa iya fidda wasu haƙiƙoƙi na SUNNAH kamar cewa Allah yana sama ɗin). Ansha kai ruwa rana da faɗace-faɗace a tsakanin su Shaikh Jafar da 'yan dariƙu kuma Shaikh Abduljabbar shine a kan gaba wajen kare dariƙun. Rigima takai har gaban sarkin Kano Alhaji Ado Bayero marigayi, inda yasa akayi zaman tattaunawa na ilimi, amma dai ba wanda ya sauka daga ra'ayinsa, ƙarshe ma su Shaikh Jafar suka yita yaɗa cewa sunyi nasara. 

Rigima tayi ƙamari har sai da Shaikh Jafar yayita caccakar masarautar Kano inda ya shelanta cewar sun daina neman izinin buɗe masallacin juma'a a garin na Kano (dalilin fashewa da fallatsuwar masallatan juma'a wanda nan gaba kadan kowanne layi a kowacce Unguwa sai anyi musu masallacin juma'arsu). Daga qarshe sai shi Shaikh Jafar ya shiga cikin rigingimun siyasa gadan gadan wanda ina iya tunawa gab da zaben 2007 yayi wata lacca mai zafi a ciki yake nuni da zasu ayyanawa al'umma jam'iyya da ɗan takarar da zasu zaɓa. Washegari juma'ah da asuba aka kasheshi a masallacinsa yana limancin sallar asuba.

Kwatsam gari ya yamutse da kyar aka shawo kan lamurra. (ina da abokai 'yan Izala ɓangaren Shaikh Jafar waɗanda da yawa sun sha alwashin kashe Shaikh Abduljabbar a matsayin shine suke zargi da kashe Shaikh Jafar ɗin). Malaman Izala a nan Kano sun ayyana rukuni gida huɗu na jama'a a matsayin waɗanda suke tuhuma da kashe Shaikh Jafar. 

1- Na ɗaya gwamnatin jihar Kano ƙarƙashin malam Ibrahim Shekarau (saboda bayan ficewar Shaikh Jafar daga cikin kwamitin shari'a na Kano, alaƙa tayi tsamari tsakaninsa da gwamnatin jihar)

2- Gungun dariƙun sufaye (wanda babban wanda suke zargi shine Shaikh Abduljabbar)

3- Masatautar jihar Kano (saboda rikicin hana buɗe masallatai barkatai na juma'ah alhali umarnin hakan na hannun sarkin kano, da dalilai na zargin masarauta tana kan tsarin da ya saɓawa SUNNAH)

4- 'Yan Shi'a waɗanda Shaikh Jafar yasha kafirtawa, ya kirasu majusawa, mushrikai, kai ya ma ce gara kafirai da yahudawa akan 'yan Shi'a! 

Ya jama'a dolene ayi bitar waɗannan abubuwan kafin a zo bayanin rigimar da take ɗaukar hankali a yanzu.   

Har yanzu ina kan shimfidane na dalilin rigimar malaman kano da Shaikh Abduljabbar. 

Ana cikin halin ɗaukar ɗumi na lakcoci da raddodi ga 'yan bidi'a da martanin "'yan bidi'a" ga 'yan ahalussunnah, sai Daktoci daga jamai'ar madinah suka fara dawowa gida suna kuma yaɗa zango a garin kano, saboda nan ne dandazon 'yan dariƙun sufaye yafi yawa. Aka shiga salon laccoci a masallatan unguwanni ana sakin kaulasan! Ta ɓangaren ɗariƙun sufaye, sai aka samu malan Abubakar Maɗatai wanda yake ɗalibin Abduljabbar ne, kuma shi batijjanene, suka riƙa yawon maida martani suma a laccoci da tarukansu. 

Kwatsam kuma sai ga rashin hankalin wasu 'yan Faidha wai su 'yan haƙiƙa ya kunno kai. Shaikh Abduljabbar ya fara yi musu raddi wanda ya faɗi wata magana da ta jawo rabuwarsa da Malam Abubakar Maɗatai da sauran Tijjanawa Faidhawa. Shaikh Abduljabbar a cikin wani raddi da yayiwa 'yan haqiqa, yayi iƙirarin cewa abubuwan da suke yaɗawa na kafirci ƙarara yana cikin littafansu ne.

Sai kuwa aradu ta faɗo daraaam!!! sabon rikici ya kaure da shaikh Abduljabbar da su. Daga cikin waɗanda shaikh Abduljabbar yake kira 'yan maja akwai Shehi-Shehi mai Hula, wanda yayi wata magana akan falalolin Nyas har ya kai ga wata nuƙɗa mai hatsarin gaske, amma Shaikh Abduljabbar yayi masa raddi yace faɗar hakan a janibin Manzon Allah kafircine da ridda! Wannan kenan.

Sai ɓangaren cikin gida wato gidan ƙadiriyya. Bayan rasuwar mallam Nasiru Kabara, Shaikh Ƙaribullah shine khalifa, shaikh Musal Ƙasiyuni mai karatun Ash-shifa, Shaikh Abduljabbar mai wa'azi. Abubuwa sun tafi cikin girma da jin daɗi har sai da wasu (kamar yadda muke samun labari) suka shiga tsakani ta hanyar hura wutar gabar 'yan ubanci. Shi Khalifa Qaribu shi kaɗai mahaifiyarsa ta haifa. Da Shaikh Musal Qasiyuni, da Malam liman Aliyul Kwawwasu, da shaikh Abduljabbar ɗakinsu ɗaya. Banda sauran 'ya'yan malam wanda uwayensu daban-dabanne. 

An yi ta rigima ana sulhu ana komawa ruwa har sai da marigayi sarkin Kano Alhaji Ado Bayero ya shiga rigimar yayi sulhu. Amma su saura musamman bangaren su Abduljabbar suna zargin Khalifa da danniya da babakere musamman a duk lokacin da wata dama ta samu wacce take ta dukkanin 'ya'yan gidance. Har zuwa yanzu babu rabon gadon kayan malam koda kuwa littafansane! Halifa yashiga gidan yayi gine-gine shi da iyalansa a cikin. 

Wannan da wasu rigingimun cikin gida  suna daga cikin musabbabin shigar Khalifa cikin majar yaƙar Abduljabbar.

Dangane da maganar zargin zagin sahabbai da cin zarafin Manzon Allah(saw) da suke yiwa shaikh Abduljabbar kuwa, akwai wata ƙa'ida da shari'a take amfani da ita har ma shari'ar musulunci ta karɓeta tana ɗabbaƙata. 

Ƙa'idar tana cewa "he who asserts is to prove", wato wanda yayi da'awa ko yayi zargi, to ya tabbatar. Bani da abin da zance a nan sai mu jira malaman da sukayi da'awah su tabbatar. Amma yanko wani ɓangare na karatun koma waye a matsayin tabbatar da abinda ake zargi, zai zama hujjane a hannun shawarakin da yake tattaunawa da sauna da shasha a teburin mai shayi! 

Ina sauraron karatun shaikh Abduljabbar, mafi ƙarancin karatunsa awa daya, don yakanyi awa Uku da rabi yana karatu. Zai zama raina hankali ka gutsuro karatun da bai wuce sakan ishirin ba kace ga hujjarka. Kusan duk karatunsa littafine yake rubutawa sai yazo ya riƙa karantashi kafin ya gama rubutun. Wannan ke nan.

Ta ɓangaren gwamnatin jiha kuwa, tayi kuskure wajen amsar ƙara, ta saurari masu ƙarar, tayi zaman yanke hulunci a Africa House ba tare da ta gayyaci wanda ake zargi ba. Alqali mai shari'a yace ya saurari masu ƙara kuma masu ƙara sun tabbatar masa da laifi kuma sun shawarceshi da kar ya kuskura ya kirawo wanda ake zargi da laifi ko don jin ba'asin ƙarar, ko son yanke hukunci. 

Munga alƙali mai shari'a yana sharhin laifin harma yana zargin masu ƙarar da rashin ɗaukar mataki kafin tuntuɓarsa. Yace “ku ma da laifinku da kun ɗau mataki tun daga lungu kunce baku yadda ba, sai gwamnati tace muku don me? Alƙalin yaciga da aharhin yadda wanda ake zargi yake dressing da yadda yake tara jama'a har yana zargin " wata rana zai iya cewa shi Allah ne a bauta masa......" 

Alƙali ya yanke hukunci ya kuma zartar a lokaci guda. Amma abin sha'awar, mai shari'a bai fa karanto laifuka ba, bai bawa lauyoyi damar tambayoyi da jefa nasu bahasosinba. Har wala yau alƙali yace yanzu kotunsa ta fara zartar da hukuncine fa, mai Shari'a zai cigaba da sakin hukunci daki daki. 

Taɓangaren zartarwa kuwa, kafin ma a zauna a kotu (Africa House) kwana guda a baya, tuni an sanar da hukunci ta hannun kwamashinan yaɗa Labaran jaha. Hukuncin shine an dakatar da shaikh Abduljabbar daga dukkanin karatuttukans, an rufe dukkanin makarantu da masallatansa. Amma kuma sai muka ga an sashi cikin ɗaurin talala a cikin gidansa tare da zagaye gidan da jami'an tsaro wanda duk Wannan baya cikin hukuncin da aka zayyana a takardar yanke hukuncin. 

Daga baya gwamnati tayi fargar jaji, inda ta umarci wata kotu ta rubuta takardar wancan hukuncin (wato court injunction) a nan hukuncin an ɗabbaƙashi tun kafin a waiwayi kotun mai bada injunction ɗin. A nan muna jiran masana shari'a lauyoyi da alƙalai da baristoci su ƙara mana haske.  Yaya Wannan lamarin “kotun mai zama a Africa House da alƙalinta" halaccinsu a dokokin Nigeria. Kaucewa Wannan kawai don an yiwa wani wanda bama so, bama ra'ayinsa zai ƙara rusa Wannan dimokuraɗiyyar. 

Kuma kamar yadda wani aboki ke ta faman nusashhse ni  tabbas tabargazar gwamnoni a jihobinmu tafi ta gwamnatin tarayya muni, ina faɗa wallahi har zuci! 

Wani batu da muke son masana shari'a da su taimaka mana da halaccinsa a cikin dokokin constitution shine sanya takunkumi ga shaikh Abduljabbar har sai an gama bincike, amma kuma a umarci sauran masu kai ƙara suje su cigaba da sharhin ƙarar a mimbarorinsu.

Sai kuma bada sabon hukunci daga gwamnati ta hannun Salihu Tanko Yakasai da kwamashinan harkokin addini Dr Muhammad Tahir, cewa gwamnati tayi mi'ara koma baya, ta yadda ayi muƙabala da shaikh Abdul jabbar. Abin lura a nan shine, to yaya matsayin hukuncin da gwamnatin ta yanke kenan? Kafin nan menene matsayin muƙabalar? Yana daga cikin binciken da gwamnati tace zata yi? Waye zai zama alƙali? Kana yaya aka sake zama da malamai a kan wannan muƙabalar ba tare da an gayyato wanda ake zargi ba?  Menene “terms and conditions" na muƙabalar?

Daga ƙarshe zan yi tsokaci akan maganganun Shaikh Bazallah Nasiru Kabara wanda yayi akan wannan rigima. 

Daga cikin nuƙɗoɗin shaikh Bazallah Shaikh Nasiru Kabara, mu fahimci cewa babu wani addini, mazhaba, dariƙa ko ƙungiyar addini da zata zama ta gwamnati ce. Raddi ga duk mai tunanin akwai wata gwamnati da zata bashi damar hana wani ra'ayi ko aƙidah ko mazhaba a doron constitution na Nigeria ya sani yana zane ne a kan ruwa. Gwamnatoci irinsu Saudiya, Morocco, Iran da sauransu, suna iya yin doka akan zabin addini,mazhaba ko wata dariqa. Kuma inda hakan za ayi, to kowa zai koma ash'ariyya a aƙidane, ya koma malikiyya a fiƙhu, kana, kowa ya koma baƙadire ko batijjane zalla babu koda Faidha ne kuwa. Domin duk mai wani ra'ayi saɓanin wancan dana zayyano to daga baya yazo. KOWAYE. Amma saboda tsarin mulkin ƙasa yabawa kowa 'yancin yin addinin da ya ga dama, sai kowacce aƙida ta shigo kuma babu yadda zakayi da ita.

Abin yi shine ta ɓangaren gwamnati ta gane ita bata da wani addini, mazhaba ko aqiƙah, kowa na ta ne, kuma dole tayi adalci hatta “envelope" da take bawa masallatai da kuɗin man fetur na janaretoci da kujerun makka da umara ya kamata ta rabawa kowanne ɓangare sai dai in shine yace bayaso. 

Ya kamata a sanya dukkanin ɓangarori a kwamitin gudanarwa ta addinin musulunci a jiha.  Gwamnati ta guji shigar da addini cikin siyasarta da tafiyarta. Haka dolene tabi ƙa'idojin “constitution" wajen mu'amalar rikicin aƙidu da mazhabobi. Kowa yana bayan bin doka da oda ko don samun zaman lafiya a jihar da ƙasa baki daya.

Su kuma malamai suji tsoron Allah su guji duk abinda zai iya jefa mabiya cikin ruɗu da hayaniya. Mimbarorinsu ya kawaita da zama mibarorin kamfen na siyasa da yaɗa gaba da tashin hankali. Kowa yaje ya yaɗa aƙidarsa cikin bin doka da oda. Kowa ya guji furta kalaman da zasu harzuƙa waninsa. Mu isu da abubuwan da zasu haɗa kanmu ba waɗanda zasu wargaza kanmu ba. Mu zama masu faɗin ƙirji masu “tolerance" ga waɗanda suka saɓa damu a aqida ko a addini ko ƙungiya. Babu yadda zamu yi ƙasa, jiha gari duk sun haɗamu, kana doka tabawa kowa yancin yin addini da yaɗa addini da ya zaɓa. Kawai dai mu guji furta kalaman da zasu zama rauni ga waɗanda suka saɓa mana a aƙidah. 

Duk tsanar da kayiwa ɗan Shi'a da duk fatawar kafirtawa da kisa da wasu malamai ke yiwa Shi'a ba zai hana yin Shi'a a Nigeria ba. Kai hasalima ka yankewa wani hukuncin kisa saboda aƙidarsa wannan na iya bayuwa da gwamnati ta hukuntaka. 

Sai maganar “dialogue". Shine kaɗai hanyar da zata kawo kusanci da juna ta hanyar bin ƙa'idojin da Allah subhanahu ya tsara. Tattaunawa zata kawo raguwar zargi, zato da yaɗa ƙarairayi a tsakanin mabanbanta aƙidu. 

Amma mai zai hana “dialogue"? Sune malamai! In anyi “dialogue" zasu rasa mabiya a tunaninsu, kuma ƙarerayin da sukewa mabiya zasu fito fili. Kana dakon saɓanin siyasar Iran da Saudiyya wanda wasu malaman kayi. In anyi “dialogue" to wasu suna ganin matsayin iyayen gidansu na ƙetare zai faɗi.

Daga ƙarshe ina bawa duk wanda ransa ya sosu saboda wannan rubutu haƙuri. Ban yi ba don cin zarafi, zagi, ƙasƙanta wani ko wata aƙidah ba. Ina murna da nusassheni kuskure a duk inda yake a wannan rubutu. Mu nutsu mu gane ta ina matsalolinmu suke tasowa? Kuma wai shin a duniyar Nigeria ta yau, matsalolin aƙidu da mazhabobi shine matsalar Hausawa/Fulani musulmi a Nigeria? 

Assaalmu Alaikum warahamatullahi wabarakatuhu.