Tarihin Kafuwar Wahabiyawa/Wahabiyanci A Duniya
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Tarihin Kafuwar Wahabiyawa/Wahabiyanci A Duniya |
Amsar Tambayar: Aliyu Sa'adu Abdullahi
“Wahabiyanci: Tarihi, Akida, da Tasirinsa a Duniyar Musulmi”.
Tsarin Rubutu
1. Gabatarwa
2. Asalin Kalmar Wahabiyanci
3. Rayuwa da Da’awar Muhammad bn Abdulwahhab
4. Hadin Gwiwarsa da Al-Saud da Farkon Daular Saudiyya
5. Akidojin Wahabiyanci
6. Bambanci Tsakanin Wahabiyanci da Mazhabobi
7. Yaduwar Wahabiyanci a Duniyar Musulmi
8. Martanin Malamai da Mazhabobi
9. Tasirin Wahabiyanci a Siyasa da Zamani na Yau
10. Qarshe
Asalin Kalmar Wahabiyanci, da Rayuwar Muhammad bn Abdulwahhab.
1. Gabatarwa
Wahabiyanci wani salo ne na tafarkin addinin Musulunci da ya taso a ƙasar Najd a tsakiyar ƙasar Larabawa a ƙarni na goma sha takwas (18). Ana danganta wannan tafarki ne da wani malami mai suna Shaykh Muhammad bn Abdulwahhab wanda ya yi kira ga “komawa ga tauhidi na gaskiya” da kawar da duk wani abin da yake ganin bidi’a ko shirka a cikin addini.
Wahabiyanci ya zama wata babbar ƙungiya mai tasiri a tarihin Musulunci, musamman bayan haɗuwa da gidan sarautar Al-Saud, wanda daga bisani ya kafa daular Saudiyya ta farko, ta biyu, sannan ta uku wadda ita ce Saudiyya ta yau.
Tarihin Wahabiyanci ba wai kawai na akida ba ne, yana da alaƙa da siyasa, yaƙe-yaƙe, da kafa ƙasa. Ya taka muhimmiyar rawa wajen tsara tsarin addini da siyasa a yankin Larabawa, sannan daga baya ya yadu zuwa sassa daban-daban na duniyar Musulmi ta hanyar malamai, ɗalibai, tallafi da kuɗi daga Saudiyya, da kuma kafafen yada labarai na zamani.
Ko da yake magoya bayansa suna kiran kansu “Ahlus Sunna wal Jama’a” ko “Salafiyya,” kalmar “Wahabi” tana da tarihin amfani daga masu sukar wannan tafarki, kuma tana ɗauke da nauyin siyasa da akida. Saboda haka, bincike kan wannan al’amari na buƙatar a rarrabe tsakanin abin da mabiyansu ke koyarwa da kuma yadda duniya ke kallonsu.
2. Asalin Kalmar Wahabiyanci
Kalmar “Wahabiyanci” an samo ta ne daga sunan mahaifin Muhammad bn Abdulwahhab, wato Abdulwahhab, wanda ke nufin “mai bayarwa” a larabci. Saboda malamai da manazarta daga wajen wannan tafarki ba su yarda da cewa da’awarsa ita ce kawai “salafiyya” ba, suka soma kiran mabiyansa da “Wahabiyawa” domin bambanta su daga sauran malamai da mazahabobi.
Magoya bayan wannan tafarki suna ƙin amfani da kalmar “Wahabi” saboda suna ganin ba tafarki ne na mutum ba, sai dai kira zuwa ga tauhidi da sunnah kamar yadda Sahabbai suka yi. Duk da haka, kalmar ta zama abin amfani a rubuce-rubucen tarihi da bincike, musamman a fannin tarihi da siyasa.
A ƙarni na goma sha tara da ashirin, Turawa masu bincike da masu mulkin mallaka sun taimaka wajen yada amfani da kalmar “Wahabi” domin suna ganin wannan qungiya na addini a Najd yana da karfi a siyasa da haɗari ga tsarin mulkinsu, musamman a yankin Larabawa.
3. Rayuwa da Da’awar Muhammad bn Abdulwahhab
Haihuwa da Farkon Rayuwa
Muhammad bn Abdulwahhab an haife shi a garin ‘Uyayna, a yankin Najd (yanzu Saudi Arabia) a shekara ta 1703 Miladiyya (1115 Hijira). Mahaifinsa Abdulwahhab Malami ne na fikihu a mazhabar Hanbali. A wannan lokaci, yankin Najd ya kasance ƙasa mai nisa daga manyan cibiyoyin Musulunci irin su Makka, Madina, da Dimashƙ. Al’umma a can suna rayuwa cikin tsarin kabilanci, kuma akwai abubuwan da malamai da dama suka kira “jahilci,” kamar bautar tsafe-tsafe a kaburbura, neman taimako daga waliyyai, da wasu ayyuka na gargajiya.
Ilimi da Tafiye-tafiye
Ya yi karatu a ƙarƙashin mahaifinsa da wasu malamai a Najd, sannan ya yi tafiya zuwa Makka domin aikin hajji, inda ya ci gaba da karatun hadisai da tafsiri. Daga nan ya tafi Madina, inda ya yi karatu wajen malamai masu yawa kamar Muhammad Hayat al-Sindi, wanda ya kasance mai kira zuwa bin dalili kai tsaye daga Al-Qur’ani da Hadisi.
Daga Madina, Muhammad bn Abdulwahhab ya tafi Basra (a Iraki), inda ya fuskanci rashin karɓuwa saboda kiransa ya jawo sabani. Ya ci gaba zuwa wasu yankuna kafin daga bisani ya koma Najd. A lokacin wannan tafiye-tafiye, ya qara ilimi sosai kan abin da yake ganin cewa al’umma sun karkace daga tafarkin Sahabbai da Salaf.
Farkon Da’awa
Da ya koma Najd, ya fara yin wa’azi da karantarwa a garinsu ‘Uyayna, yana kira ga mutane da su kawar da duk wani abu da yake ganin bidi’a ne, kamar neman taimako a kaburbura, yin alfarma da waliyyai, da yin addu’a ga wasu banda Allah. Ya kuma yi kira ga bin Al-Qur’ani da Hadisi kai tsaye, tare da ƙin dogaro da ra’ayoyin malamai da suka gabata idan babu hujja kai tsaye.
Da’awarsa ta samu karɓuwa daga wasu, amma ta jawo sabani daga wasu shugabanni da malamai a Najd. Lokacin da wasu shugabanni suka ji tsoron abin da yake kira zai iya kawo musu barazana, suka kore shi daga garin.
Wannan ne ya kai shi zuwa Dir’iyya, garin da Muhammad bn Saud, shugaba ne na gida na Al-Saud, yake mulki.
Haɗin Gwiwa da Al-Saud
A Dir’iyya, Muhammad bn Abdulwahhab ya samu kariya daga Muhammad bn Saud. Sun kulla yarjejeniya: Sheikh zai kula da bangaren addini, Al-Saud kuma su kula da siyasa da mulki. Wannan haɗin gwiwa ce ta kafa harsashin Daular Saudiyya ta farko, wadda ta soma faɗaɗa cikin Najd da qasashen Larabawa ta hanyar yaƙe-yaƙe da wa’azi.
Muhammad bn Abdulwahhab ya mutu a shekara ta 1792 (1206 Hijira), amma tafarkinsa ya ci gaba ta hannun ‘ya’yansa da almajiransa, tare da goyon bayan gidan Al-Saud. Wannan haɗin gwiwa ta addini da siyasa ita ce asalin tsarin Saudiyya har zuwa yau.
4. Haɗin Gwiwa da Al-Saud da Farkon Daular Saudiyya
Haɗin kai tsakanin Muhammad bn Abdulwahhab da gidan Al-Saud shi ne ginshikin da ya haifar da wani sabon lamari na siyasa da addini a Najd. Wannan haɗin ya bambanta da sauran al amuran da’awa na zamani, domin ya ƙunshi tsari mai kyau tsakanin ikon addini da ikon siyasa.
Yarjejeniyar Dir’iyya
A shekara ta 1744, Muhammad bn Abdulwahhab ya isa garin Dir’iyya, cibiyar mulkin Muhammad bn Saud. An yi yarjejeniya cewa Sheikh zai ci gaba da da’awarsa ba tare da tsangwama ba, kuma za su yi aiki tare wajen faɗaɗa wannan tafarki. Muhammad bn Saud ya yi alkawarin kare da’awar, Sheikh kuma ya yi alkawarin cewa za a goyi bayan gidan Al-Saud da mulkin sa. Wannan yarjejeniya ta zama tushen tsarin mulki da ake kira “Imama”, inda shugaba yake da alhakin kare tauhidi da shari’a, malamai kuma suke bayar da jagorar al umma.
Yaƙe-Yaƙe
Bayan yarjejeniyar, suka fara yaƙe-yaƙe da sauran garuruwa a Najd waɗanda ba su rungumi da’awar ba. Sun kwace garuruwa da dama kamar Riyadh, da sauran yankuna na tsakiyar Saudi Arabiya. Daular Saudiyya ta farko ta faɗaɗa sosai har ta mamaye yawancin yankin Najd da wasu ɓangarorin na Hejaz (inda Makka da Madina suke).
Mamayar Makka da Madina
A ƙarshen ƙarni na 18 da farkon ƙarni na 19, sojojin Saudiyya sun mamaye Makka da Madina. Sun kawar da al’adun da suka ga bidi’a a Masallacin Annabi da Kaburburan Sahabbai. Wannan mataki ya jawo cece-kuce a cikin duniya Musulmi, musamman daga Daular Uthmaniyya, wadda ita ce ke da ikon siyasa da addini a ƙasar Makka a wancan lokaci.
Uthmaniyyawa suna ganin wannan al Amari a matsayin barazana kai tsaye ga mulkinsu da addininsu.
Rushewar Daular Saudiyya ta Farko
A shekara ta 1818, Daular Uthmaniyya ta aika sojoji daga Masar ƙarƙashin jagorancin Muhammad Ali Pasha. Sojojin sun ci Saudiyya , suka kama Dir’iyya, suka rusa ta gaba ɗaya, suka kashe wasu daga cikin magada na Al-Saud, kuma suka kwace Makka da Madina. Duk da haka, ba su iya kawar da tasirin wannan tafarki gaba ɗaya ba, domin bayan shekaru kaɗan, Daular Saudiyya ta biyu ta taso a Riyadh ta hannun ɗaya daga cikin zuriyar Al-Saud, sannan daga baya aka kafa Daular Saudiyya ta uku a shekarar 1932 ƙarƙashin Abdulaziz Ibn Saud, wadda ita ce Saudiyya ta yau.
5. Akidojin Wahabiyanci
Wahabiyanci yana da tsarin akida da ya dogara da Qur’ani, Hadisi, da fahimtar Salaf (wato Sahabbai da tabi’ai da waɗanda suka biyo bayan su). Manufarsa ita ce tsarkake tauhidi daga duk wani abu da yake ganin ya lalata addini. Ga muhimman ginshiƙan akidarsu:
5.1. Tauhidi Mai Tsarki (Tawhid)
Babban ginshiki shi ne Tauhidi. A ra’ayinsu, yawancin al’umman Musulmi sun lalace ta hanyar yin wasu ayyuka kamar:
Neman taimako daga waliyyai ko annabawa bayan mutuwarsu.
Yin addu’a a gaban kaburbura.
Neman albarka ta hanyar ziyarar kaburburan awliya.
A ra’ayinsu, duk waɗannan ayyuka suna karkata daga tauhidi zuwa shirka. Don haka, sun ɗauki mataki mai tsauri wajen hana irin waɗannan abubuwa, kuma suna kira ga mutane su yi addu’a kai tsaye ga Allah ba tare da wani tsani ba.
5.2. Bin Qur’ani da Hadisi kai tsaye
Wahabiyawa suna ƙin dogaro da ra’ayoyin malamai na baya idan babu hujja kai tsaye daga Qur’ani da Hadisi. Suna ƙarfafa mutane su koma kai tsaye ga nassosi kamar yadda Salaf suka fahimta, ba tare da yarda da bidi’a ko sabbin al’adu ba. Wannan ya sanya suna da kusanci da mazhabar Hanbali, amma suna da matsayi mai tsauri a wasu batutuwa fiye da Hanbaliyya.
5.3. Bidi’a (Sabon Abu a Addini)
Wahabiyanci yana da tsattsauran ra’ayi game da bidi’a. Sun rarrabe ta zuwa:
Bidi’ar ibada, wadda suke ganin haramun ne gaba ɗaya.
Bidi’ar al’ada, wadda wasu lokuta suna yarda da ita idan ba ta saba da shari’a ba.
A aikace, sun hana ayyuka kamar murnar Maulidi (haihuwar Annabi), wasu nau’ikan ziyarar kaburbura, da sauran al’adun da suka shahara a yankuna da dama na Musulmi.
5.4. Hukunci
A tsarin Wahabiyanci, shugabanci yana da alaƙa da kare tauhidi da aiwatar da shari’a. Suna ganin wajibi ne a yi jihadi idan akwai buƙata don kawar da abin da suke gani a matsayin shirka ko bidi’a. Wannan ya bayyana a tarihin yaƙe-yaƙen da Daular Saudiyya ta farko ta yi wajen faɗaɗa da’awarta.
6. Bambanci Tsakanin Wahabiyanci da Mazhabobi
Duniyar Musulmi ta kasance tana bin manyan mazahabobi guda huɗu: Hanafi, Maliki, Shafi’i, da Hanbali. Wahabiyanci yana da alaƙa da Hanbali, amma ya bambanta a wasu mahimman fannoni:
6.1. Hanbaliyya
Mazhabar Hanbali ita ce mafi kusa da Wahabiyanci, amma malamai na Hanbaliyya na gargajiya suna da sassauci a wasu al’amura da Wahabiyawa suka tsananta. Misali, Hanbaliyya sun yarda da wasu nau’ikan ziyarar kaburbura da neman addu’ar waliyyai cikin sharudda, yayin da Wahabiyawa suka haramta gaba ɗaya.
6.2. Sufaye da Mazahabobin Al’ada
A yankuna da dama, musamman Afirka da Asiya, sufaye da malamai sun shahara da ziyarar kaburburan waliyyai, murnar Maulidi, da karatun kasidu na musamman. Wahabiyanci ya fito da tsattsauran ra’ayi a kan waɗannan, yana kira da su daina saboda suna ganin ba daga sunnah ba ne. Wannan ya haifar da rikice-rikice da takaddama tsakanin Wahabiyawa da sufaye a wurare da dama.
6.3. Mazhabobi na Fikihu
Mazahabobi sun gina tsarin shari’a ne bisa fahimtar malamai na ƙarni da dama. Wahabiyawa suna ganin bin mazhaba ba wajibi ba ne idan akwai hujja kai tsaye daga Qur’ani da Hadisi. Suna kira da a koma kai tsaye ga nassosi kamar Salaf. Wannan ra’ayi ya bambanta da al’adun Musulmi na ƙarnuka masu yawa inda bin mazhaba yake da muhimmanci.
7. Yaduwar Wahabiyanci a Duniyar Musulmi
Bayan kafuwar Daular Saudiyya ta uku a shekarar 1932 ƙarƙashin Sarki Abdulaziz Ibn Saud, Wahabiyanci ya fita daga Najd ya zama tsarin akida da da’awa da Saudiyya ke tallafawa a duniyar Musulmi. Yaduwar wannan tafarki ta gudana ta hanyoyi da dama.
7.1. Malamai da Jami’o’i
A cikin shekarun 1960 zuwa 1980, Saudiyya ta kafa cibiyoyin ilimi kamar Jami’ar Umm al-Qura da Jami’ar Malik Saud a Riyadh, da kuma Jami’ar Madina (Islamic University of Medina) a 1961. An kafa waɗannan jami’o’i ne don koyar da akidar Salafiyya, kuma ɗalibai daga ƙasashe da dama na Musulmi suna zuwa karatu a can, suna dawowa ƙasashensu da irin wannan fahimta.
Malamai da yawa da suka yi karatu a Saudiyya sun zama manyan malamai a ƙasashensu, suna yada irin wannan tafarki ta karantarwa, rubuce-rubuce, da kafa makarantu.
7.2. Littattafai da kafafen Yada Labarai
Saudiyya ta buga miliyoyin littattafai, fassarar Al-Qur’ani, da karatuttuka na Salafiyya cikin harsuna da dama kamar Turanci, Faransanci, Urdu, Hausa, da sauransu. Littattafan Ibn Taymiyya, Ibn Qayyim al-Jawziyya, da Muhammad bn Abdulwahhab sun zama ginshiƙai a wannan da’awa.
Bugu da ƙari, tashoshin rediyo, talabijin, da shafukan yanar gizo kamar Islamweb, Islamqa, da Salafi Publications sun taka muhimmiyar rawa wajen yaɗa ra’ayoyi na Wahabiyanci cikin sauri da sauƙi.
7.3. Taimakon Kuɗi
Daular Saudiyya ta tallafa da’awar Salafiyya a ƙasashe da dama ta hanyar gina masallatai, makarantu, cibiyoyin karatu, da bayar da tallafin malamai. Wannan ya ƙarfafa tsarin akida da ya zama sananne musamman a Afirka, Asiya, da Turai.
A yankunan Afirka ta Yamma da ta Tsakiya, musamman Najeriya, Ghana, Nijar, da Mali, aka ga karuwar kungiyoyin Salafiyya suna da da tasiri.
Hakan ya haifar da sauye-sauyen akida da al’adu a cikin al’ummar Musulmi a waɗannan yankuna.
8. Martanin Malamai da Mazhabobi
Yayinda Wahabiyanci ke yaduwa, malamai daga sassa daban-daban na duniyar Musulmi sun ba da martani iri-iri, wasu da goyon baya, wasu da sukar akidu da hanyoyin da’awar su.
8.1. Malamai Masu Goyon Baya
Wasu malamai musamman masu kusanci da Salafiyya sun yaba da irin tsarkin tauhidi da Wahabiyanci ke kira zuwa gare shi. Suna ganin wannan tafarki ya dawo da hankalin mutane kan tauhidi na gaskiya da bin sunnah yadda Sahabbai suka fahimta.
Haka kuma, suna ganin Wahabiyanci ya taimaka wajen kawar da wasu ayyuka da ba su da asali a shari’a kamar yin addu’a ga matattu da tsafe-tsafe a kaburbura.
8.2. Malamai Masu Sukar Tafarki
A gefe guda, malamai daga mazahabobi na gargajiya, musamman Malikiyya a Afirka ta Yamma, Hanafiyya a Asiya, da Sufaye, sun soki Wahabiyanci da cewa yana da ra’ayoyi masu tsanani, yana raina malamai na baya, kuma yana janyo rabuwar kawuna a cikin Musulmi.
Sun kuma zargi Wahabiyawa da takfir, wato hanzarta kiran wasu Musulmi kafirai saboda ayyukan da suke yi na gargajiya. Wannan ya kasance ɗaya daga cikin manyan sabani da suka bayyana tsakanin Salafiyya da sauran al’ummar Musulmi.
8.3. Rubuce-rubucen Martani
A ƙarni na 19 da 20, malamai da dama suka rubuta littattafai masu sukar Wahabiyanci. Misali, Ahmad Zayni Dahlan, babban malamin Makka a lokacin mamayar Saudiyya ta farko, ya rubuta littattafai masu soke ra’ayinsu. Haka kuma, malamai daga Masar, Turkiyya, Indiya, da Afrika sun rubuta martani.
A lokaci guda, Wahabiyawa sun rubuta martani masu tsayi don kare akidarsu, suna mai da hankali kan hujjojin Qur’ani da Hadisi da maganganun Salaf.
9. Tasirin Wahabiyanci a Siyasa da Zamani na Yau
Wahabiyanci ba akida ce kawai ba, yana da tasiri sosai a tsarin siyasa da zamantakewa na ƙasashe Musulmi, musamman Saudiyya.
9.1. Saudiyya
Tun daga kafuwar Saudiyya, Wahabiyanci ne tsarin addini na hukuma. Duk wani tsarin shari’a da ilimi ya dogara da akidar Salafiyya. Malamai Wahabiyawa suna taka muhimmiyar rawa wajen yanke hukunci, bayar da fatawa, da jagoranci ga jama’a. Wannan haɗin gwiwa tsakanin Gidan Al-Saud da Ulaman Wahabi ya tabbatar da cewa tsarin siyasa da addini sun kasance haɗe.
9.2. Tasirin Siyasa a Duniya
Saudiyya ta yi amfani da Wahabiyanci a matsayin kayan yaɗa tasiri a duniyar Musulmi. A lokacin Yaƙin Cacar Baki (Cold War), Saudiyya ta tallafawa kungiyoyin Salafi a yankuna da dama domin tsayayya da ra’ayoyin Shi’a da kuma ra’ayoyin gurguzu.
A lokacin rikicin Afghanistan (1980s), wasu malamai Salafi sun tallafa da jihadi a matsayin kare Musulunci daga mamaye Rasha, wanda ya haifar da fitowar kungiyoyi daban-daban daga baya.
9.3. Rikice-rikicen Zamani
A ƙarni na 21, Wahabiyanci ya shiga cikin muhawara mai zafi saboda alaƙarsa da wasu kungiyoyin da ke da ra’ayoyi masu tsauri kamar Al-Qaeda da wasu rassa na Salafi-Jihadi. Ko da yake Saudiyya da malamai Wahabiyawa sun bayyana adawa da waɗannan kungiyoyi, wasu masana sun nuna cewa wasu fahimce-fahimce daga cikin Wahabiyanci sun taka rawa wajen kafa tushen ra’ayoyin su.
9.4. Sauye-sauye a Saudiyya ta Zamani
A cikin shekarun baya-bayan nan, musamman ƙarƙashin Yariman Saudiyya Muhammad bin Salman, an samu sauye-sauye a tsarin zamantakewa da siyasa na Saudiyya. An rage tasirin malamai Wahabiyawa a wasu fannoni, an buɗe al’adu da nishaɗi, an ba mata ‘yanci fiye da da. Wannan ya nuna cewa ko da yake Wahabiyanci har yanzu yana da tasiri, tsarin siyasar Saudiyya yana sauyawa da zamani.
10. Qarshe
Wahabiyanci wani lamari ne mai zurfaffen tarihi da tasiri. Ya samo asali daga ƙasar Najd a ƙarni na 18 ta hannun Muhammad bn Abdulwahhab, wanda ya yi kira zuwa ga tsarkake tauhidi da bin sunnah kai tsaye. Haɗin gwiwa tsakaninsa da gidan Al-Saud ya samar da sabon tsarin siyasa da addini wanda ya zama ginshiƙin Daular Saudiyya.
Akidunsa sun bambanta da na sauran mazahabobi ta fuskar tsattsauran ra’ayi kan tauhidi, bidi’a, da bin nassosi kai tsaye. Yaduwarsa ta samo asali ne daga karatu, bugun littattafai, taimakon kuɗi, da amfani da kafafen yada labarai.
A lokaci guda, Wahabiyanci ya jawo martani daga malamai da mazahabobi na gargajiya saboda tsaurin ra’ayinsa da yadda yake soki wasu ayyukan al’umma. Tasirinsa ya wuce addini zuwa siyasa, inda ya zama tushen tsarin Saudiyya da kayan yaɗa tasiri a duniya Musulmi.
Yanzu haka, yayin da Saudiyya ke sauya tsarin siyasa da zamantakewarta, Wahabiyanci na fuskantar sabon yanayi na kalubale da sauye-sauye. Duk da haka, tasirinsa a cikin tarihi da siyasa da ilimin addini na Musulmi ya kasance babba, kuma nazarinsa yana buƙatar fahimta mai zurfi ba tare da son rai ko ƙyama ba.
Marubuci ✍️: Nuhu Saad Kumurya
🗓: 04/Octover/2025
📌 CEO: Kumurya Media
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