Daga FATUHU MUSTAPHA
A cikin makon da ya gabata ne, wasu manyan malaman salafiya, waɗanda suka haɗa da: sheikh Muhammad bin Abdulwahab da Sheikh Dr Mansur Sokkoto, suka yi kira ga gwamnatin jihar Kano da ta kama shehin malamin nan na ɗarikar Ƙadiriya: Sheikh AbdulJabbar Nasiru Kabara. Wannan rigima dai ta samo asali ne, tun bayan da shi Sheikh Abduljabbar ya fara wani tafsiri da ya kira Jauful Faraa. Tafsirin da mafiya akasarin malaman ɗarikar ta Salafiya ke ganin ya saɓa ƙa’ida, ya na kuma wuce gona da iri.
Wannan rigingimu dai ba yau aka fara fama da su, a tarihin addinin Islama a ƙasar Hausa ba, ko kuma ince arewacin Nijeriya. In ma aka cire wasu rigingimun da suka faru, tun kafin zuwan Turawa,
musamman rikicin da ya auku tsakanin Malaman Fulani da Malaman Yandoto, wanda hakan ya kai ga har an gwabza yaƙi, za a ga cewa, tun bayan zuwan Turawa ake fama da irin waɗannan rigingimu kala-kala wasu a cikin ɗariƙun kansu, wasu a tsakanin dariƙun, wasu kuma tsakanin musulmi da wasu addinan, musamman addinin kiristanci.
Hakan kuma kan iya bayuwa ga fitintinu, zubda jini, da kuma asarar dukiya.
Tun bayan zuwan Sheikh Ibrahim Nyass Kano a shekarun 1950, an samu cece-kuce tsakanin malamai, a kan matsayin ƙabalu a sallah, har sai da ta kai wasu ba sa bin wasu sallah, wasu ba sa cin yankan wasu, ko wasu na kallon wasu ba a musulmai ba. A wasu lokuta ma, har ta kai an zubda jini, an yi wa juna rotse ko an salwantar da rayuka. Har sai da ta kai, an sanyawa masu riƙe da wannan fahimta ta addini suna “Yan ƙabalu”. Su da kansu sai da su ka yi wa kan su shaida domin su bambanta kansu da sauran musulmai: Su na rataya carbi a wuya, har ma aka samu wasu masallatai da ake kira: Masallatan ‘yan ƙabalu.
To amma zuwan ƙungiyar Izalatul Bid’a Wa Iƙamtus Sunnah a shekarar 1978, wacce aka ƙaddamar da ita a garin Jos na jihar Filato, ƙarƙashin jagorancin Malam Isma’ila Idris, kusan a iya cewa ta daidaita sahun wancan rikici da ya ƙi ci, ya ƙi cinyewa a tsakanin manyan ɗariƙun sufaye guda biyu: Ƙadiriyya da Tijjaniyya. Domin zuwan Izala a wannan lokaci, ya sanya abin nan da ake cewa “hanya mai haɗin zumuntar dole tsakanin dariƙun guda biyu.
Akwai babban dalili da ya sanya haka. Na farko dai, Izala ta zo da wani kakkaifan ƙalubale ga dukkan ɗariƙun, inda ta jingina shirka ga ayyukan ɗariƙun, ta kuma bayyana cewa, mafiya yawan ayyukan da ‘yan ɗariƙa ke yi ya saɓa da shari’ar Musulunci, a kan wannan ne, uban tafiyar Izala na wannan lokaci, Sheikh Abubakar Mahmud Gummi, tsohon alƙalin alƙalan jihar Arewa, kuma limamin masallacin Sultan Bello da ke Kaduna, ya rubuta littafinsa mai suna: Al Aƙida al Sahiha fi muwafaƙatu shari’a. Inda ya soki dukkan wani abu da sufaye suke yi da a ra’ayin sa ya saɓa da shari’a.
Wannan littafi ya hassala malaman sufaye, inda Malam Nasiru Kabara, shugaban ɗariƙar Ƙadiriyya ta Afirka ta Yamma ya yi masa raddi a littafin sa mai suna: Ƙamal Fasad. Tun daga wannan lokaci, aka shata daga tsakanin malaman ɓangarorin guda biyu: a ɓangare ɗaya malaman Tijjaniya da Ƙadiriyya a haɗe, a ɓangare ɗaya kuma ga malaman Izala. An dai jima ana kai ruwa rana a kan waye a kan daidai, kowanne na jifar ɗan’uwansa da kafirci, da kuma kauce wa koyarwar addinin Musulunci na ainihi.
Baya ga wannan kuma, Sheikh Gummi ya ɗau aniyar ganin ya karya ƙashin bayan ƙungiyar Fityanul Islam ta Sheikh Mudi Salga, inda ya soke ta da gurɓata addini, ya kuma yi ƙoƙarin rusa ta ta hanyar ƙarfafa ƙungiyar Jama’atu Nasril Islam. Wanda hakan bai yi wa mabiya ɗariƙar ta Tijjaniya daɗi ba.
Sai dai kafin rasuwar Shehin malamin, an samu ɓaraka tsakanin malam da shugabannin ƙungiyar ta Izala, inda wasu fatawoyinsa suka nemi su zama tarnaƙi ga abin da ƙungiyar ta kafu a kai, Sheikh Gero Argungu a wani wa’azin sa ya yi bayani a kan wannan matsala da ta taso, inda ya faɗi dalilan da ya sanya suka yi wa babban malamin nasu tawaye. Har ta kai ga malamin ya dawo daga rakiyar wasu fatawoyinsa, musamman a kan salatil Fatih da kuma wasu abubuwan da malaman ɗariƙa suke a kai. Akwai alamun an samu daidaito na fahimta tsakanin malamin da wasu malaman ɗariƙa, bayan janye fatawarsa a kan wasu abubuwan da ya dage a kansu a baya. musamman in aka yi la’akari da wata ziyara da Malam Nasiru Kabara ya kai masa a garin Kaduna.
Rasuwar Sheikh Abubakar Mahmud Gummi a ranar 11 ga watan Satumba na 1992, a birnin London ta bar baya da ƙura, domin a wannan lokaci, ƙungiyar ta Izala ta fara samun rabuwar kai. Inda aka fara samun matsala tsakanin Izalar Kaduna da ta Jos. wannan rikici dai ya ƙi ci ya ƙi cinyewa har zuwa yau. Kuma ya zama wani babban tarnaƙi ga haɗin kan ƙungiyar Izala a Nijeriya.
Ba Izala ce kaɗai ke da wannan bambance-bambancen cikin gida ba. Koda a ɗariƙar Ƙadiriyya akwai wannan matsalar. Domin a cikin shekarun nan, bambancin ra’ayi ya jawo wata mummunar ɓaraka a ɗariƙar; Inda Sheikh Abduljabbar ya zargi babban yayan sa, kuma shugaban ɗarikar ta Ƙadiriyya a yanzu: Sheikh Ƙaribullah Nasiru Kabara da kisan Sheikh Aliyu al Kawwas Nasiru ta hanyar ba shi guba. Wannan rikici dai, ya jawo darewar ɗarikar gida biyu, tsakanin Ƙarikar Ƙadiriyya wacce Sheikh Ƙaribullah ke wa jagoranci, da ɗarikar Ƙadiriyya Riyadul Janna wacce shi Sheikh Abduljabbar a yanzu yake jagoranta. wannan rikici dai, ya ƙi ci, ya ƙi cinye wa. Duk kuwa da yunƙurin da hukumomi, sarakai da wasu malamai suka yi na sasanta rikicin. Ta kai ga a yau, mabiya ɗariqar Ƙadiriyya Riyadul Janna ba sa zuwa taron shekara-shekara na mauƙibi, taron da ya fi kowanne muhimmanci ga ɗariƙar, kuma ya ke samun halartar dubban mabiya ɗariƙar.
Fara wani karatun Sheikh Abduljabbar mai suna Jauful Faraa, ya sanya an samu wata dama, inda a karon farko aka samu haɗin kai tsakanin ‘yan Izala da ‘yan Tijjaniya. Koda yake har yanzu ba mu ji ra’ayin wasu manyan malaman Tijjaniya, waɗanda su ne jagororinta a Nijeriya: Sheikh Ɗahiru Usman Bauchi, Sheikh Ibrahim Salih al Hussaini, da kuma Babban Limamin masallacin Abuja, Sheikh Ibrahim Maƙary.
Waɗannan a yau su ne, manyan jagororin ɗariƙar ta Tijjaniya a Nijeriya. Amma dai a Kano, a yanzu akwai kyakkyawar alaƙa a tsakanin mafiya akasarin mabiya ɗariƙar ta Tijjaniya da mafiya akasarin mabiya ƙungiyar Izala, waɗanda a yanzu ake kira: Salafiyawa. Ko a kwanakin nan, abokan tafiyar biyu, waɗanda shi Sheikh AbdulJabbar ɗin ya kira ‘‘yan maja’ sun yi wani gangami domin maida martani akan wasu karatuttuka na Sheikh Abduljabbar ɗin, a masallacin Juma’a na Triumph. Inda suka kafa hujjar cewa, da yawan hadisan da yake fassarawa ba daidai yake fassara su ba. Sun kuma kafa hujja da cewa, sama da shekara dubu da ake fassara hadisan nan, ya aka yi ba wanda ya taɓa musu fassarar da shi Abduljabbar yake musu ba!
Tun farko dai, malamai a kano, musamman daga ɓangaren salafiyawa, sun yi ta ƙoƙarin nuna wa malamin kuskurensa a kan yadda yake fassara wasu hadisan, inda shi kuma ya nuna musu cewa shi a fahimtarsa, waɗannan hadisan ba wani abu ba ne a musulunci illa, tsumma maƙunshin cuta. A ra’ayinsa yana ganin cewa, akwai hadisai da dama, da suka saɓa da Alƙur’ani a cikin manyan litattafan hadisai da aka yi ittifaƙin sune ginshikin addinin Islama.
Jaridar Manhaja ta tuntuɓi Sheik Kabir Bashir Abdulhamid, ɗaya daga cikin manyan malaman Salafiya da ke raddi ga irin wannan koyarwa ta Sheikh Abduljabbar domin jin ta bakinsa a kan wannan batu, na cewa a kama shi wannan malami, inda shi kuma ya bayyana wa wakilinmu cewa “Babu wanda ya nemi da a kama Sheikh Abduljabbar, mu abin da muka ce shi ne: Hukuma ta haɗa wata muhawara a zauna da shi, domin a tantance waye mai gaskiya. In shi ne da gaskiya, ya ci gaba da abin da yake yi, in kuma mu ne da gaskiya, hukuma ta hana shi wannan salon karatu da yake yi”.
Da wakilin namu ya tambaye shi a kan, ko ba sa ganin hakan kamar zai tauye masa haƙƙinsa na magana kan addini kamar yadda kundin tsarin ƙasar nan ya tanada?
Malamin ya bayyana mana cewa ‘e haka ne, kundin tsarin mulki ya ba shi dama ya yi addini yadda ya fahimta, amma kuma bai ba shi damar ya ci fuska ko taɓa mutuncin wasu ba. Ya zargi malamin da cewa, abin da yake yi ba ‘yancin faɗar ra’ayi ba ne ko zaɓin yin addini, illa kawai cin fuska ga manyan malaman musulunci, da sahabbai da shi kansa Manzon Allah (saw).”
Ya ƙara da cewa, sun kai masa takardar gayyata a kan ya zo a zauna a yi ‘yar ƙure, domin mutane su tantance waye mai gaskiya, amma ya ƙi yarda da ya ma karɓi takardar. (a fitowa mai zuwa, za ku ji hira da mu ka yi da malamin).
Sai dai shi malamin da ake zargi ya ce, “Ba zai saurari kowa ba a kan wannan maganar, sai dai in za a cika masa sharuɗan da ya kafa. Inda ya nemi, dole sai dai hukuma ta shiga abin, ta kuma shirya muhawara tsakaninsa da masu jayayya da shi.” Ya kafa wannan sharaɗi ne bayan wani zance da aka yi ta yaɗawa na cewa, wasu malamai sun je har makarantarsa, sun nemi da su zauna da shi amma ya wayance musu. Zancen da shi malamin yake ta musun ba haka aka yi ba.
Jaridar Manhaja ta nemi jin ta bakin mabiyan Sheikh Abduljabbar, amma sun dage a kan lallai sai shi malam ne da kansa zai iya bayyana mana ra’ayinsa. Shi ma dai ya ba mu lokaci, kuma za mu kawo muku yadda ta kaya nan gaba kaɗan.