Rikicin Addini: Salafiyya, Tijjaniya da Kadiriyya

Daga FATUHU MUSTAPHA

A cikin makon da ya gabata ne, wasu manyan malaman salafiyya, wadanda suka hada da: Sheikh Muhammad bin Abdulwahab da Sheikh Dr. Mansur Sokkoto, suka yi kira ga gwamnatin jihar Kano da ta kama shehin malamin nan na darikar Qadiriya: 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 darikar ta Salafiya ke ganin ya saba qa’ida, ya na kuma wuce gona da iri.

Wannan rigingimu dai ba yau aka fara fama da su, a tarihin addinin islama a kasar 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 yaqi, za a ga cewa, tun bayan zuwan turawa ake fama da irin wadannan rigingimu kala-kala wasu a cikin dariqun kansu, wasu a tsakanin dariqun, 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, akan matsayin qabalu 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 riqe da  wannan fahimta ta addini suna “Yan qabalu”. 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 qabalu.

To amma zuwan qungiyar Izalatul Bid’a Wa Iqamtus Sunnah a shekarar 1978, wacce aka qaddamar da ita a garin Jos na jihar Filato, qarqashin jagorancin Malam Isma’ila Idris, kusan a iya cewa, ta daidaita sahun wancan rikici da ya qi ci, ya qi cinyewa a tsakanin manyan dariqun sufaye guda biyu: Qadiriyya da Tijjaniyya. Domin zuwan Izala a wannan lokaci, ya sanya abin nan da ake cewa “hanya mai hadin zumuntar dole tsakanin dariqun guda biyu.

Akwai babban dalili da ya sanya haka. Na farko dai, Izala ta zo da wani kakkaifan qalubale ga dukkan dariqun, inda ta jingina shirka ga ayyukan dariqun, ta kuma bayyana cewa, mafiya yawan ayyukan da ‘yan dariqa ke yi ya sava da shari’ar Musulunci, akan wannan ne, uban tafiyar Izala na wannan lokaci, Sheikh Abubakar Mahmud Gummi, tsohon alqalin alqalan jihar Arewa, kuma limamin masallacin Sultan Bello da ke Kaduna, ya rubuta littafinsa mai suna: Al Aqida al Sahiha fi muwafaqatu shari’a. Inda ya soki dukkan wani abu da sufaye suke yi da a ra’ayin sa ya sava da sharia. Wannan littafi ya hassala malaman sufaye, inda Malam Nasiru Kabara, shugaban dariqar Qadiriyya ta Afirka ta Yamma ya yi masa raddi a littafin sa mai suna: Qamal Fasad. Tun daga wannan lokaci, aka shata daga tsakanin malaman vangarorin guda biyu: a vangare daya malaman Tijjaniya da Qadiriyya a hade, a vangare daya kuma ga malaman Izala. An dai jima ana kai ruwa rana akan waye akan daidai, kowanne na jifar dan’uwansa da kafirci, da kuma kaucewa koyarwar addinin Musulunci na ainihi.

Baya ga wannan kuma, Sheikh Gummi yaxau aniyar ganin ya karya qashin bayan qungiyar Fityanul Islam ta Sheikh Mudi Salga, inda ya soke ta da gurvata addini, ya kuma yi qoqarin rusa ta ta hanyar qarfafa qungiyar Jama’atu Nasril Islam. Wanda hakan bai yi wa mabiya xariqar ta Tijjaniya dadi ba.

Sai dai kafin rasuwar Shehin malamin, an samu varaka tsakanin malam da shugabannin qungiyar ta Izala, inda wasu fatawoyinsa suka nemi su zama tarnaqi ga abin da qungiyar ta kafu a kai, Sheikh Gero Argungu a wani wa’azin sa ya yi bayani a kan  wannan matsala da ta taso, inda ya faxi dalilan da ya sanya suka yi wa babban malamin nasu tawaye. Har ta kai ga malamin ya dawo daga rakiyar wasu fatawoyinsa, musamman akan salatil Fatih da kuma wasu abubuwan da malaman xariqa suke a kai. Akwai alamun an samu daidaito na fahimta tsakanin malamin da wasu malaman dariqa, bayan janye fatawarsa akan 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 qura, domin a wannan lokaci, qungiyar ta Izala ta fara samun rabuwar kai. Inda aka fara samun matsala tsakanin Izalar Kaduna da ta Jos. wannan rikici dai ya qi ci ya qi cinyewa har zuwa yau. Kuma ya zama wani babban tarnaqi ga hadin kan qungiyar Izala a Nijeriya.

Ba Izala ce kaxai ke da wannan bambance-banbancen cikin gida ba. Koda a dariqar Qadiriyya akwai wannan matsalar. Domin a cikin shekarun nan, bambancin ra’ayi ya jawo wata mummunar varaka a dariqar; Inda Sheikh Abduljabbar ya zargi babban yayan sa, kuma shugaban xarikar ta Qadiriyya a yanzu: Sheikh Qaribullah Nasiru Kabara da kisan Sheikh Aliyu al Kawwas Nasiru ta hanyar ba shi guba. Wannan rikici dai, ya jawo darewar xarikar gida biyu, tsakanin Darikar Qadiriyya wacce Sheikh Qaribullah ke wa jagoranci, da darikar Qadiriyya Riyadul Janna wacce shi Sheikh Abduljabbar a yanzu yake jagoranta. wannan rikici dai, ya qi ci, ya qi cinye wa. Duk kuwa da yunqurin da hukumomi, sarakai da wasu malamai suka yi na sasanta rikicin. Ta kai ga a yau, mabiya dariqar Qadiriyya Riyadul Janna ba sa zuwa taron shekara-shekara na mauqibi, taron da ya fi kowanne muhimmanci ga darikar, kuma ya ke samun halartar dubban mabiya dariqar.

Fara wani karatun Sheikh Abduljabbar mai suna Jauful Faraa, ya sanya an samu wata dama, inda a karon farko aka samu hadin kai tsakanin ‘yan Izala da ‘yan Tijjaniya. Koda yake har yanzu ba mu ji ra’ayin wasu manyan malaman Tijjaniya, waxanda su ne jagororinta a Nijeriya: Sheikh Dahiru Usman Bauchi, Sheikh Ibrahim Salih al Hussaini, da kuma Babban Limamin masallacin Abuja, Sheikh Ibrahim Maqari. Wadannan a yau su ne, manyan jagororin dariqar ta Tijjaniya a Nijeriya. Amma dai a Kano, a yanzu akwai kyakkyawar alaqa a tsakanin mafiya akasarin mabiya dariqar ta Tijjaniya da mafiya akasarin mabiya qungiyar Izala, waxanda a yanzu ake kira: Salafiyawa. Ko a kwanakin nan, abokan tafiyar biyu, waxanda shi Sheikh AbdulJabbar din ya kira  ‘‘yan maja’ sun yi wani gangami domin maida martani akan wasu karatuttuka na Sheikh Abduljabbar din, 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 tava musu fassarar da shi Abduljabbar yake musu ba!

Tun farko dai, malamai a kano, musamman daga bangaren salafiyawa, sun yi ta qoqarin nunawa malamin kuskurensa, akan yadda yake fassara wasu hadisan, inda shi kuma ya nuna musu cewa, shi a fahimtarsa, wadannan hadisan ba wani abu ba ne a musulunci illa, tsumma maqunshin cuta.  A ra’ayinsa yana ganin cewa, akwai hadisai da dama, da suka sava da Alqur’ani a cikin manyan litattafan hadisai da aka yi ittifaqin sune ginshikin addinin Islama.

Jaridar Manhaja ta tuntubi Sheik Kabir Bashir Abdulhamid, daya daga cikin manyan malaman Salafiya dake raddi ga irin wannan koyarwa ta Sheikh Abduljabbar domin jin ta bakinsa akan wannan batu, na cewa a kama shi wannan malami, inda shi kuma ya bayyanawa wakilinmu cewa “Babu wanda ya nemi da a kama Sheikh Abduljabbar, mu abin da muka ce shi ne: Hukuma ta haxa 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 akan, ko ba sa ganin hakan kamar zai tauye masa haqqinsa na magana kan addini kamar yadda kundin tsarin qasar 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 taba mutuncin wasu ba. Ya zargi malamin da cewa, abin da yake yi, ba yancin fadar ra’ayi ba ne ko zabin yin addini, illa kawai cin fuska ga manyan malaman musulunci, da sahabbai da shi kansa Manzon Allah (saw)”.

Ya qara da cewa, sun kai masa takardar gayyata akan ya zo a zauna ayi yar qure, domin mutane su tantance waye mai gaskiya, amma ya qi yarda da ya ma karvi 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 akan wannan maganar, sai dai in za a cika masa sharudan 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 sharadi ne, bayan wani zance da aka yi ta yadawa 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 akan lallai sai shi malam ne da kansa zai iya bayyana mana ra’ayinsa. Shi ma dai ya bamu lokaci, kuma zamu kawo muku  yadda ta kaya nan gaba kadan.

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