(43); Kamar Kwankwaso kamar Caliph al-Mahmūn.

MA Iliasu

Ƙasa da shekaru maitan bayan hijira daga Makkah zuwa Madinah, za'a ci karo da wani mashahurin shugaba mai suna al-Mahmūn wanda yayi kalifancin daular Abbasawa a birnin Bagadaza. Duk da cewa ana ambaton shugabanni irinsu Umar Bn Abdulaziz, Abdulmalik Bn Marwan da Harūn al-Rashid a farko a fagen mulki da siyasar daula, idan tattaunawa akan malalowar ilimin kimiyya ne da falsafa cikin daular musulunci, sunan al-Mahmūn ne yafi fitowa fili. Misali: Dr. Abdul'azim Islahi ya kambama shi a matsayin wanda ya sanya aka fassara ilmomin Girkawa, Farisawa, Indiyawa da Sinawa zuwa yaren larabci don masu nazari su amfana. Ibn Khaldoun kuwa cewa yayi duk wani Ilimin kimiyya da aka neme shi aka rasa a bainar musulmi, an rasa shi ne kaɗai saboda al-Mahmūn bai fasssara shi ba - saboda tsabar tasiri kenan.

Da aka matsa gaba zuwa ƙarni na sha ɗaya kuwa, har zuwa ƙarshen ƙarni na sha biyu miladiyya, lokacin da Mongoliyawa suka fara kawo farmaki daular musulmi, sai ya kasance tattaunawa akan aƙida ta ɓarke. Kuma a cikin manyan maudu'an da suka mamaye tattaunawar aƙida, akwai irin rawar da Ilimin falsafa ya kamata ya taka. Tattaunawa akan rawar da Ilimomin kimiyya da falsafa ka iya takawa ta samo asali tun daga zamanin bawan Allâh nagari, wato Ahmadu Ɗan Hanbali, lokacin tataɓurzarsa da mu'utazilawa, kuma tayi dogon zango har zuwa farkon ƙarni na sha huɗu, daidai lokacin shuhurar Shaihin Musulunci Ibn Taimiyyah.

Ibn Khaldoun (and his positive methods of enquiry) yana ɗaya daga cikin wanda suka fi ganin, don haka suka fi fayyace alkairan wannan ilmomi. Yayin da kuma sauran malamai (mostly normative scholars of enquiry) suka fi ganin kasawar, don haka suka fi fayyace sharrorin dake cikin wannan ilimai - kuma wasu daga cikin wannan rukuni na biyu sun ɗauki nazarinsu har zuwa kan al-Mahmūn, inda suke ganin da bai sanya an fassara falsafar Girkawa ba, da yawancin mutane basu ɓata ba. Wato dai bayan yabo da godiya da al-Mahmūn ya sha lokacin cacar-baki tsakanin arna da musulmi a ƙarninsu al-Ghazali, lokaci ya kawo al'umma wata gaɓa da wannan yabo ya koma suka, kuma ake kallon alkairinsa da wata kafa da ta samarwa masu nazari hanyoyin ƙulla sharri. 

Donin taƙaice wanna inadogon bayani, mai karatu zai iya tambayar ta ina ne Halifa al-Mahmūn yayi kamanceceniya da Jagora Kwankwaso?

A ganina, kamar yadda al-Mahmūn ya ɓalle bakin naitul mali domin kwance magudanan ilimin ƙasashen ƙetare suka malalo zuwa duniyar musulunci, haka jagora kwankwaso ya kwashi kuɗin kanawa yayi amfani dasu domin kwance magudanan ilimin zamani na musamman suka malalo zuwa wannan ƙasa tamu ta Kano mai albarka. Takai ta kawo asibitico, jiragen sama, ɗakunan karatu, ofisoshin masana'antu da kamfaninnikan man fetur da na'ura mai ƙwaƙwalwa cike suke da ƴaƴan talakawan da Kwankwaso yayiwa hoɓɓasa. A taƙaice, babu wata gobe mai kyau da za'a gina a Kano, face sai da ɗalibin da gwamnatin Kwankwaso ta yiwa gata, koda wace jam'iyya ce ta kafa mulki kuwa. Kenan tasirin yakai iyaka!

A lokacin da muke ciki na tsanantar jari-hujja ba bambanci tsakanin mai shi da maras shi, yin tumbe a fagen ilimi ya zamo kamar wata saiwa dake sauƙaƙa tsananin kowane irin nau'in mutum. Hakan kuma yasa ko'ina mutum ya leƙa a ƙasar Kano da kewaye, rera baitocin begen Ƙwankwaso ake. Sai dai  kamar halifan Bagadaza al-Mahmūn, Allah ya kawo mu wata gaɓa da alherin da Kwankwaso ya aikatawa ɗalibai domin cigaban wannan Jaha tamu yake neman ya zamo sharri ga taswirar tattaunawar yau da kullum, musamman a fagen wayewa, tattalin arziƙi da siyasar Kano. Yadda abun yake zan yi jawabin a ƙasa!

Abu ne mai sauƙin ganewa cewa ɗalibai basa manta wanda yayi musu rana. Ba ma iya mutum ɗaya kaɗai ba, duk wani mai bincike zai ankare da yadda ɗalibai suke bada amanarsu ga al'ummar da ta basu gudunmawa wajen neman ilimi. Misali: masana da suka yi karatu a Masar basu faye azarɓaɓi wurin sukar Masar ba. Hakana malaman da suka yi karatu a Saudiyya basu faye sukar lamirin Saudi Arabia ba. Ko anan gida, ɗaliban ABU dake Zazzau suna ɓoye aibun jami'arsu don gudun kada ƴan BUK dake Kano su suna raina su. A tsangayarmu ta tattali muna rintse ido mu haɗiye azabar lissafi da ƙididdiga don kawai mu nunawa masu nazarin fannin kuɗi cewar su  koma-bayanmu ne. Kamar dai yadda su Ibn Khaldoun suka buɗe balaga suka rera begen al-Mahmūn, saboda yadda suka amfana da ilimomin daya sanya aka fassara.

Inda tarkon ya kama ƴan uwa Kwankwasawa shine bayan da Kwankwaso yayi mana hoɓɓasa a wajen ilimi sai ya zamo cewa alaƙar dake tsakanin Kwankwasawa da Kwankwaso ta zamo kamar alaƙar dake tsakanin Dr. Faustus ne da Mepistophiles; wato me bashi da wanda ake bi bashi. Kwankwasawa sun gamsu cewa Kwankwaso yayi ƙoƙari, amma kuma sai suka ɗauka cewa ta hanyar da za'a biya shi shine a fito zaurukan sada zumunta a kare duk wani abu da ya aikata; mai ma'ana ko maras ma'ana, mai kyau ko maras kyau, na fikira ko na shirme. Duk da cewa kowa zai iya yin na'am idan aka ce Kwankwason nan ba ma'asumi bane! Tilas yana kuskure - amma banda a mahangar Kwankwasawa. Wanda kuma yunƙurin biyan bashin alherin da shugaba Kwankwaso yayi ya sanya ya zamo ma'asumi a wurinsu ba tare da sanin su ba; wato dai baza'a yi nazarinsa ba, baza'a soki lamirinsa ba, baza'a yi takarar manufa dashi ba, hanyar sa itace kaɗai hanya sauran duka shirme ne, dss; ta hanyar kafa hujja da kasancewarsa gwamna mafi tasiri a tarihin dimokuraɗiyyar Kano (wanda zance ne shahihi). Amma shin haka al'umma ya dace ta kasance?

Idan bamu farga ba, za'a wayi gari cewa duk wasu intelekcuwals na ƙasar Kano mubaya'arsu ga Ƙwankwaso take maimakon jahar Kano baki ɗaya. Saboda Kwankwasawa, sakamakon yawan matasan masu iliminsu a yanzu, sun killace sun zamo masu ra'ayin ciki. Mu kuma sauran mutane masu ra'ayin waje. Suna zuwa su tattauna manufofinsu a cikin ɗaki. Mu kuma muna hauragiyarmu a waje. Kuma tunda suna da hujjoji a aikace, a yanzu sun ɗauka hanyarsu ita kaɗai ce daidai. Kuma dukkan wata suka daga mu talakawan gari, ta zamo ɓatan basirar ɗan adawa ko jahilin mutumin gari. Sam an manta da cewar Kwankwasiyya manhajar ƴanci ce ga talaka; ƴancin daka tsalle daga talauci zuwa arziki, haka ma daga jahilci zuwa wayewa. Babban kuskure bai wuce a samu nisa tsakanin ra'ayin ciki da ra'ayin waje ba. Idan aka cigaba da tafiya a haka abubuwa zasu yi ta tafiya ba daidai ba. Saboda duk da kasancewar ra'ayi ciki shine mai juya akalar komai, ra'ayin waje shine dai mai kafa wanzuwar tasirin manufofin da aka nufa. 

A ƙarshe, babban abinda Kwankwasawa zasu sakawa Kwankwaso dashi bai wuce su ringa nazarinsa da mahangogi daban-daban ba, su kuma ringa yiwa ra'yoyin ƴan adawa duba na fahimta. Idan ba haka ba zasu zamo ƴan tawaye a fagen tattaunawa da gudanarwa, har ma watarana ƴan zamanin ga suzo suce: da Kwankwaso bai taimakawa waɗannan mutanen sun taka manyan matsayi a rayuwa ba, da basu zamo ƴan tawaye ga ƙudirin siyasar ƴanci ba, wanda gogewarsu a fagen kimiyya da fasaha, da ƙwarewa wajen watsa ra'ayi a shafukan jarida da sada zumunta tasa suke ganin kowa bai iya ba sai su kaɗai suka iya, masu gwasalewa da hantarar duk wani abu daya saɓawa mahangar kwankwasiyya. Kamar dai yadda mabiya manɗiƙi da falsafa suka ringa jawowa al-Mahmūn mugun baki.

Mu kiyaye. Mu lura. Shine bambancin jahili da mai ilmi. Allâh yasa mu dace.

 Rubutawa ranar 23-02-2022.