Leadership News Hausa:

‘Yan Majalisun Nijeriya: An Bar Jaki Ana Bugun Taiki!

Published: 7th, March 2025 GMT

Ya zama wajibi a tarihance cewa, a duk sa’adda aka tasamma furta asalin samuwar kunshin “yan majalisun taraiya a wannan kasa, a faro daga Jihar Legas, wadda ake yi wa take da “cunkus dakin tsumma, makarinki sai an dawo”. Kasantuwar, daga can ne suka samo asali.

Mai karatu ya fahimta cewa, wannan rubutu da alama zai ja zarensa ne har zuwa wani lokaci, cikin gabatar da mabanbantan bayanai game da “yan majalisunmu na Kasa, hada da na jihohi.

Fede irin karfin iko da tsarin mulkin Kasa ya ba su, tare da yin jinjina ga wasu cikin cokali daga cikinsu, sai kuma fyadar “ya”yan kadanya ga asarinsu, duba da irin burus da suka yi da kwamacalar shugabanni (shugaban kasa da gwamnoni) a kasa, duk da irin mummunan yanayi na tabarbarewar daukacin lamuran rayuwa da aka samu, musamman ga asarin jama’ar kasa da suke talakawa raunana!!!.

Cikin wannan rubutu, akwai yunkurin fakakar da al’umar kasa muhimmancin titse “yan majalisun, tare da neman suma, su titse gwamna da shugaban kasa, don rayuwar jama’ar mazabunsu su kyautata. Sabanin haka kuwa, zaben da suka yi musu, kwata-kwata bai yi wata rana ba. A rubutun, ana iya gabatar da wasu daga zakwakuran “yan majalisun (sai dai tsirari ne ainun), wadanda a aikace da baki, sun damu da ci gaban mutanensu, tare da yaba musu. Yabon da ya dace, ba yabo irin na banbadanci ba!!!.

 

Daga Tarihin Lagos Da Samuwar “Yan Majalisun Kasa, 1874 – 1886 – 1914

Tarihi ya tabbatar da cewa, cikin Shekarar 1861 ce yankin Lagos ya fada karkashin ikon Sarauniyar Ingila, ko ace Masarautar Birtaniya. Haka lamura suka ci gaba da gudana har zuwa tsakanin Shekarun 1874 zuwa 1886, inda aka nada gwamna, wanda shi ke da ikon tafiyar da harkokin mulki, a wuraren dake karkashin mulkin Turawan Birtaniya a kafatanin kasashen yammacin Afurka. Sai dai wannan gwamna, na zaune ne a can yankin kasar da a yanzu ake kiranta da Sierra Leone. Kasar da akasarinmu ke kira da Salo.

Kamar yadda aka fara 6incinawa, a Shekarar da aka hade yankin Kudanci da na Arewacin wannan kasa (1914) ne, Turawan Birtaniya suka kyankyashe wasu dokoki guda uku (3), wadanda guda daga dokokin ne ta tabbatar da ikon kirkirar kunshin “yan majalisu na farko a tarihin siyasar Nijeriyar da take amsa sunanta na Nijeriya a jiya da yau. Ga kunshin wadancan dokoki uku kamar haka;

i- “The Nigeria Council Order-in-Council (1910)”.

ii- “The Letters Patent (1913)”, sannan

iii- “The Nigeria Protectorate Order-in-Council (1913)” (Constitutional Conference Report, 1995: 43). Kunshin doka ta biyu, wato” The Nigeria Council Order-in-Council (1910)” ita ce ta samar da “yan majalisun farko a wannan kasa tamu. Sannu a hankali, za a faiyacewa mai karatu irin karfin iko ko akasinsa, da wannan zaure na “yan majalisun ke da shi, a jiya da yau.

 

Dalilan Kirkirar “Yan Majalisun

Kamar yadda a baya aka fadi cewa, a farkon lamari, yankin gundumar Lagos ne kadai ke da kunshin “yan majalisu, gabanin hade kudanci da arewacin kasar, tare da rada masa sunan Nijeriya. Yayin da aka hade Kasar zuwa ga wani abu guda, ta tabbata a zahiri cewa, wancan kunshin tsaffin “yan majalisun Lagos na farko, taraiyar kasar sun yi musu dangangan, ko ace girma, wajen iya tafiyar da lamuranta baki daya. Wannan dalili, ya jaza kirkirar kunshin “yan majalisun, wadanda wakilcinsu zai ratsa ne zuwa ga sasannin kudanci da kuma na arewacin kasar. Dalili na biyu da ya bukatar da kafa “yan majalisun shi ne, ta tabbata cewa, muddin gwamna da gwamnatin Birtaniya ta samar da shi, karkashin kunshin dokar “The Letters Patent (1913)” na da muradin jin ra’ayoyin jama’ar kudanci da na arewacin Kasar da aka hade waje guda baki daya, to fa babu makawa, sai an samar da gungun “yan majalisun a duka bangarori biyu na kasar. A karkashin doka ta bai daya a kasa da aka samar, wadannan ne “yan majalisa na farko, wanda adadinsu ya riski mutum talatin da shida ne cifcif (36). Sai dai, shida (6) kacal daga cikinsu ne jama’ar Nijeriya ke da ikon zabowa, don wakiltar bangarorinsu (Fagge & Alabi, 2007: 53-54).

Yana da kyau mai karatu ya sani cewa, an mirgina matakai da yanayai iri daban-daban, gabanin “yan majalisun na jihohi da na tarayya musamman, su sami kaiwa ga mamakon ikon da suka riska a yau. Sai dai, shin, riskar ikon nasu a yau, yana yin tasiri mai kyau ga ci gaban jama’ar kasa ne koko a’a?. Cikin bayanai da za a kutsa can gaba, duk dan Nijeriya akili kuma managarci, zai kai ga fahimtar cikakkiyar amsar wannan tambaya.

Daga kanmu, magana ta ƙare. Kuna iya samun rahotanni da ɗumi-ɗuminsu da gamsassun ruwayoyin labarai daban da na saura kai-tsaye cikin wayoyinku. Shiga zaurenmu na WhatsApp don sanin halin da ake ciki a duniya ko yaushe

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উৎস: Leadership News Hausa

কীওয়ার্ড: yan majalisun

এছাড়াও পড়ুন:

Mene ne matsayin azumin Sitta Shawwal a Mazhabar Malikiyya (2)

Alhamdulillah, a makon jiya ne muka fara gabatar da wannan rubutu wanda fahimtar malaman Mazhabar Malikiyya ce a kan azumin Sitta Shawwal a wani yunkuri na warware shubuhar da ake samu a tsakanin mabiya mazhabar a nan Najeriya.

Yayin da wadansu ke kokarin haramta azumin wadansu kuma nema suke yi su mayar da shi wajibi.

Muna fata da wannan dan rubutu da muka ciro daga shafin Cibiyar Imam Malik ta Intanet (Markazu Imam Malik) za a kawar da wannan takaddama.

Mene ne matsayin azumin Sitta Shawwal a Mazhabar Malikiyya Manuniya kan azumin nafila bayan na Ramadan

1. Na ce ya dace a gabatar da biyan azumi ban ce ya wajaba daga farko ba.

Ya inganta a yi Sitta Shawwal kafin biyan azumin Ramadan; kalmar ya dace tana nufin wannan ne mafi kyau kuma wannan ne abin da Sheikh Bin Tahir ya ambata a fatawarsa, inda ya ce: “Ana gabatar da biya daga farko bisa aiki da ka’idar ‘Wajibi ne mafi dacewa da gabatarwa’.”

2. Na yi magana ce kan mas’alar a hali na bai-daya da aka saba, yayin da shi kuma ya yi ishara da hali na kebe yana mai togewa, ita ce rashin ikon biyan azumin da Sitta Shawwal a cikin watan, sai ya bayyana a wannan hali da cewar gabatar da Sitta Shawwal da ake tsoron kubucewarsa.

A nan akwai bambanci a tsakanin halayen biyu. Mafi dacewa gabatar da biyan Ramadan a kan azumin nafila.

Kuma a cikin halin gazawa da rashin ikon haka sai aka yi rahusa kan a yi azumin Sitta Shawwal kafin biyan Ramadan don kada su kubuce.

Fatawar Al-Jaza’iri

Fatawar Sheikh Abu Sharfuddin Al-Jaza’iri.

Shin azumin Sitta Shawwal makaruhi ne a wurin Malikiyya? Kuma mene ne hukuncin hada su a niyya daya da azumin ramuwa?

Amsa: Ga Allah muke neman dacewa; da sunan Allah Mai rahama Mai jinkai.

Godiya ta tabbata ga Allah Makadaici. Tsira da Amincin Allah su tabbata ga wanda babu wani Annabi a bayansa.

Bayan haka, lallai Allah Madaukaki Ya shar’anta a tare da kowace farilla wasu nafilfili don karfafa abin da zai iya aukuwa na nakasu ko sakaci.

Kuma daga cikin abin da Ya shar’anta a harshen AnnabinSa (SAW) akwai azumin Sitta Shawwal.

Imam Muslim da wadansu sun ruwaito cewa lallai Annabi (SAW) ya ce: “Wanda ya azumci Ramadan sannan ya bi shi da shida a Shawwal kamar ya yi azumin shekara ne.”

Sitta Shawwal a Shari’a

Don haka azumtar Sitta Shawwal shari’antacce ne kuma mandubi, sai dai Imam Malik (Allah Ya yi masa rahama) ya karhanta haka ne saboda wata illa da ya bayyana a cikin Muwadda.

Ya ce: “Lallai ni ban ga wani daga cikin ma’abota ilimi da fikihu na azumtarsu ba, kuma hakan bai riske ni daga wani daga cikin magabata ba.

“Kuma ma’abota ilimi suna karhanta haka suna tsoron kasancewarsa bidi’a da kuma riskar da Ramadan ga abin da ba ya cikinsa daga jahilai da masu jafa’i” (Muwadda, Juz’i na 1 shafi na 310).

Alkali Iyal ya ce, “Akwai yiwuwar Malik ya karhanta azumin ne a kan wannan dalili: mutum ya yi ittikadi a kan farilla ne.

“Amma wanda ya azumce su bisa fuskar da Annabi (SAW) yake nufi hakan ya halasta”( Ikmalul Mu’allim na Alkali Iyal, Mujalladi na 4 shafi na 139).

Amma fadin masu da’awar cewa Hadisin bai riski Malik ba, da’awa ce marar hujja, domin malaman Hadisi shida sun ruwaito Hadisin, kuma misalin wannan ba zai buya ga Malik ba, wanda shi ne babban malamin Madina kuma Shugaban Masu Hadisi “Ba zai jahilci wani abu daga wannan ba” (Al-Istizkar na Ibn Abdulbarri, mujalladi na 3 shafi na 380).

Amma hada su a niyya tare da niyya daya yana shiga abin da Fukaha’u suke kira da Tashrik (hadawa) a tsakanin ibadoji biyu da niyya daya.

A nan Malikiyya ba su amince da Tashrikin (hada) ramuwar azumi da azumin Sitta Shawwal bisa niyya daya ba, saboda hakan abin kyama ne a wurinsu don illar da ta gabata.

Amma sun amince da hadawar a Juz’iyyati na daban: daga ciki akwai hada azumin ramuwa da azumin Ashura ko Arfa ko hada alwala da wanka ko wankan Juma’a da na Janaba ko Tahiyyatul Masjid da Azhar ko raka’o’in Ihrami ko raka’o’in Dawafi tare da farilla…

A falala abin da ya fi shi ne:

1) Falala mai daraja ta daya: Mutum ya rama azumi yana mai gabatar da shi a kan Sitta Shawwal, kususan ga wanda ya yi niyyar ya biya a watan Shawwal, domin falalar Sitta Shawwal ba ta samuwa – bisa zahirin Hadisin da ya gabata – sai ga wanda ya biya abin da ke kansa na ranakun Ramadan da ya sha bisa uzuri.

A cikin wannan akwai fa’idoji biyu: Haduwar malamai a kan haka da kuma guje wa sabani.

2). Daraja ta biyu: Ya azumci Sitta Shawwal sannan ya bi su da ramuwar Ramadan a lokacin da ya so, kususan ga wanda ya yi niyyar ya jinkirta ramuwar zuwa bayan Shawwal.

Sabanin malamai

Kuma kan haka malamai sun yi sabani:

Hanafiyya sun halasta hakan kai-tsaye saboda lokacin yin Sitta Shawwal ya fi karanci a kan lokacin biya wanda shi ne shekara gaba dayanta. Don haka suka gabatar da wanda ya fi kunci a kan mai yalwa.

Hambaliyya sun haramta azumin nafila kafin biyan na Ramadan yanke.

Suka ce bashin Allah ya fi cancanta a biya. Kuma farilla ce ta fi dacewa a fara da ita a kan nafila.

Wannan a fili akwai tsanantawa a ciki, domin haramci yana bukatar dalili kuma a nan babu dalilin da za a dogara da shi.

Su kuwa Malikiyya da Shafi’iyya sun tafi ne a kan halalci tare da karhanci saboda abin da yake jerantuwa na shagala da tadawwu’i a kan ramuwar wajen jinkirta wajibi.

Kuma mafi alherin al’amari tsaka-tsakinsa – “Kamar haka Muka sanya ku al’umma matsakaiciya.”

Dalilin halascin abin da ya tabbata daga A’isha (RA) ta ce: “Yakan kasance a kaina akwai ramuwar azumin Ramadan, amma ban iya biya – sai a cikin Sha’aban.”

Wannan saboda shagaltuwa da Annabi (SAW). Buhari da Muslim suka ruwaito.

3). Daraja ta uku: Ya hada tsakanin ramuwar da Sitta Shawwal da niyya daya.

Wannan yana cikin hukuncin hada tsakanin nafila da farilla, kamar Sallar Tahiyyatul Masjid da Azahar ko tsakanin babba da karami kamar alwala tare da wanka.

Hakika malamai sun hadu a kan halascin haka a Wasa’il kamar alwala da wanka, ko wankan Juma’a tare da na Janaba, kamar yadda suka hadu a kan halascinsa a mas’ala daya ta Makasid, shi ne Kirani a Hajji, inda ake hada Umarah da Hajji da niyya guda.

Kuma da shi Annabi (SAW) ya yi Hajji a bisa magana mafi rinjaye. Sai suka yi sabani a bayan wannan cikin Makasid, misali hada Tahiyyatul Masjid da Azahar ko ramuwar azumi tare da Ashura.

Mun tsakuro wannan ne daga fatawar Sheikh Abdullahi Bin Tahir As-Susiy ta ran Juma’a 5 ga Shawwal, 1438 Bayan Hijira daidai da 30 /6/2017 Miladiyya.

Kayyade karhanci

Da wannan za mu ga cewa malaman Mazhabar Malikiyya da suka biyo baya sun kayyade karhancin yin azumin Sitta Shawwal da aka ruwaito Imam Malik (Allah Ya yi masa rahama) ya fadi a kan kada a sadar da su da azumin Ramadan wato nan take da an yi Sallar Idi.

Kuma kada mutumin da ake koyi da shi – shugaba ko babban malami – ya bayyana azumin.

Kuma kada ya kudurta cewa sunnoninsu ga Ramadan kamar sunnonin jeranta Ba’adiyya a Sallah ne.

Kuma kada mutum ya yi azumin dodar kwana shida a jere.

Suka ce idan aka aikata wadancan ne azumin ke zama makaruhi, amma in aka kiyaye su to azumin ya zama mustahabbi.

Allah Ya datar da mu ga abin da yake mafi daidai kuma Ya shiryar da mu ga tafarki madaidaici.