Isawa (ƙungiya)

Bani Isra'ila, wanda aka fi sani da Isawa, ƙungiya ce ta Islama wacce ta samo asali ne a cikin Khalifancin Sokoto (a yau a Arewacin Najeriya) wanda ya yi imanin Isa (Yesu) ya zama mafi girma a cikin annabawa na Islama. Sun ki amincewa da hadisai da al'adun gargajiya na Islama kamar azumi na Ramadan da Hajji, a maimakon haka suna bin ka'idar Kur'ani mai tsauri. Sun ɗauki kansu a matsayi na masu gaskiya ("Mutanen Littafin"), kuma sun yi imanin cewa sun adana tsabtar wahayi na asali kafin Addinin Yahudanci da Kiristanci ya lalata shi. Ƙungiyar ta taka muhimmiyar rawa a cikin ƙungiyoyin juyin juya halin Kirista na farko a Arewacin Najeriya, tare da wasu mambobi da yaransu sun zama muhimman mutane a cikin siyasar Najeriya da al'umma.

 Suna 
Mabiyan wannan rukuni sun kira kansu Bani Isra'ila ('Yaran Isra'ilawa'). Koyaya, ƙungiyar an fi sani da Isawa ('mabiyan Isa').  : 106 

 A karkashin mulkin Sokoto 
Shekaru da yawa bayan kafawa Khalifancin Sokoto da masarautanta daban-daban, rashin jin daɗi ya karu a yankin. A wasu masarautun, kamar Zaria, manoma ('talakawa') sun sha wahala daga haraji mai tsanani da kuma kai hari kan bayi. mallams (masanan Islama) sun kuma kalli Emirs da masu ba da shawara kamar yadda suke watsi da wajibai na addini, kamar gina da kula da masallatai, don neman iko da wadataccen kayan aiki. Wannan rashin jin daɗi ya kasance mafi yawa tsakanin Hausa mallams. :: 107   Wannan ya haifar da tashiwar ƙungiyoyin addinai da yawa waɗanda suka ƙi ikon tsakiya na Sokoto, kamar Tijanniyya karkashin jagorancin Modibbo Raji, da Mahdiyya karkashin jagoranci na Hayatu bin Sa'id. 

 Sarautar Sarkin Kano Usman (1846-1855) 
A cikin Masarautar Kano, Tsakuwa, wani gari a kudu maso gabashin Kano City, ya zama cibiyar waɗannan malaman. Mallams sun kafa masana'antar saƙa da canza launi don tallafa wa kansu kuma sun ja hankalin ɗalibai daga nesa da faɗi. A tsakiyar shekarun 1840, daya daga cikin wadannan mallams, Hamza, ya tambayi Al-Kharaj, babban zakka na Musulmi, kuma ya jagoranci tawaye da harajin ƙasa ('kurdin kasa') da Kano ta sanya. : 107 Lovejoy, Paul E.; Hogendorn, J. S. (1990). "Revolutionary Mahdism and Resistance to Colonial Rule in the Sokoto Caliphate, 1905-6". The Journal of African History. 31 (2): 217–244. doi:10.1017/S0021853700025019. ISSN 0021-8537. JSTOR 182766.

An dauki tawaye na haraji da muhimmanci a Kano, saboda harajin ya zama mafi yawan kudaden shiga na masarautar. Bayan an doke jami'an haraji ('jakadu') kuma an mayar da su, labarin tawaye ya kai Galadima Abdullahi, wanda ya ba da umarnin cewa a kawo dukkan masu adawa zuwa Kano. Da yake karɓar gargadi a gaba, Hamza ya gudu Tsakuwa tare da ɗalibai goma sha biyar zuwa tuddai na Ningi a Masarautar Bauchi. An san shi da kwarewarsa a cikin <i id="mwWw">siḥr</i> (sihiri), an yi imanin Hamza yana da ikon tashi a kan matarsa, ta da tururuwa da aka dafa, da kuma yin kwarjinin da ya ba da rigakafi a yaƙi. Yin amfani da wannan suna, ya kafa ƙaramin rundunar bayi masu mamaye tsaunuka kuma ya zama abin da ke da ƙiyayya ga Khalifanci. : 107-108 Lovejoy, Paul E.; Hogendorn, J. S. (1990). "Revolutionary Mahdism and Resistance to Colonial Rule in the Sokoto Caliphate, 1905-6". The Journal of African History. 31 (2): 217–244. doi:10.1017/S0021853700025019. ISSN 0021-8537. JSTOR 182766.  An ce kukan sa na taruwa shine:Bi ni kuma zan cece ka daga hidimar waɗannan masu zalunci Fulanis waɗanda ke amfani da ku kuma su nemi ku abin da ba za ku iya yi ba. : 108 : 108 A tsakiyar shekarun 1860, mabiyan Hamza da zuriyarsu sun kafa rundunar bautar da ke mamayewa a cikin tsaunukan Ningi wanda zai yi barazana ga masarautun Kano, Zaria, da Bauchi na sauran karni. : 108 : 108 

Wani daga cikin Tsakuwa mallams shine Ibrahim . A lokacin da Hamza ya tashi, Ibrahim ya bar garin ya koma Kano City. An haife shi a Kargi (yanzu gundumar a Kubau), kusa da Soba a cikin Masarautar Zaria . Ayyukansa na ilimi sun kai shi Tsakuwa, inda ya yi aure, sannan daga baya zuwa Dugel, inda ya koyi a ƙarƙashin Mallam Dodo . Hakanan mai yiwuwa ya yi hulɗa da kotun mallams daga Zaria. Sarkin Kano, Usman dan Dabo, an ce ya kira Ibrahim kuma ya amince da kwarewarsa ta addini, musamman a cikin tafsir (bayani na Alkur'ani). An ruwaito cewa an kira Ibrahim ya bayyana a gaban Sarkin da ke sanye da riga da turban, yana ɗauke da "takobin da mashi, kulob dinsa da ma'aikatansa, kuma tare da takalma a ƙafafunsa". A cewar masanin tarihi Farfesa Ian Linden,  ba a san abin da Ibrahim ya koyar ba, amma Sarkin ya yarda da koyarwarsa, yana cewa, "Wannan shi ne ainihin mataimakin, ansar, na addini; ya kamata ku je ku karbe shi. ": 108 

 Sarautar Sarkin Kano Abdullahi (1855-1883) 
A cewar Kano Chronicle, ana tunawa da Usman a matsayin mai mulki mai karimci da gafartawa, a lokacin mulkinsa mallams "sun sami babban girmamawa". Koyaya, ƙaramin ɗan'uwansa, Galadima Abdullahi, wanda ya kasance mai mulki na zahiri, bai bambanta da Usman ba. Bayan mutuwar Usman a shekara ta 1855, Abdullahi ya gaji shi a matsayin Sarkin Kano .  An ce ya ci gaba da karatu tare da Mallam Ibrahim kuma "ya yarda da wannan mallam" har zuwa kusan 1867. : 109 : 109 

Mallam Ibrahim ya ci gaba da karɓar lakabi kuma an lalata shi. Wasu hadisai sun yi iƙirarin cewa Ibrahim yana da tasirin Mahdi mai fafutuka, tare da mutane suna cewa, "sun jingina da bango kamar yadda Annabi Musa ya yi," kuma yana tattara makamai don karɓar garin. Sauran sun ba da shawarar cewa Sokoto ya matsa wa Emir Abdullahi don a kashe Ibrahim, suna mai da'awar Khalifa ya ki auren 'yarsa ga Abdullahi har sai an kori Ibrahim. : 109 : 109 

Kimanin shekaru goma, ƙungiyar yaƙi ta Hamza a Ningi ta karu da ƙarfi kuma ta kai hari kan Kano a kai a kai.Smith, M. G. (2021-11-28). Government In Kano, 1350-1950. Routledge. pp. 253–261. ISBN 978-0-429-72118-2. : 274-277 A shekara ta 1867, sun kaddamar da wani hari mai banƙyama cewa Abdullahi ya kama Mallam Ibrahim kuma An rataye shi a kan gungume a Kasuwar Kurmi saboda alakarsa da Ningi ta Tsakuwa. : 109 Lovejoy, Paul E.; Hogendorn, J. S. (1990). "Revolutionary Mahdism and Resistance to Colonial Rule in the Sokoto Caliphate, 1905-6". The Journal of African History. 31 (2): 217–244. doi:10.1017/S0021853700025019. ISSN 0021-8537. JSTOR 182766.  A cewar al'adun Ningi, an ruwaito Ibrahim ya ki karanta shahada kuma ya musanta cewa Muhammadu shine annabi na ƙarshe. Ba a san ko Abdullahi ya zubar da Ibrahim ba saboda matsin lamba daga Sokoto. : 109 : 464 Darling, Patrick (29 Jul 2009). "Migrants, millenialists and mayhem: Kari-Kari, Ningi, Gwari, Kebbi, Kwatarkwashi and Zuru 'enclaves' in northern Nigeria". Azania: Archaeological Research in Africa. 39 (1): 90–109. doi:10.1080/00672700409480390. ISSN 0067-270X.

 A gefen Khalifanci 
An daure yawancin mabiyan Ibrahim a Gwale, yayin da sauran suka tsere daga Kano City. Wasu sun zauna a Gumel, wasu kuma sun koma Ningi a farkon shekarun 1870. Sauran mabiyan sun ci gaba da samun ƙauyuka arba'in a gabashin Kano, inda magajin Hamza, Mallam Haruna ya maraba da su. A lokacin mulkin shugaban Ningi, Gajiri, a cikin 1885, mabiyan Ibrahim - waɗanda yanzu suke kiran kansu Banisra'ila ("Yaran Isra'ilawa") - sun kafa kansu a Ningi. Har ma kungiyar ta sami nasarar sanya imanin su addinin hukuma na kotun. An ce sojojin, da yawa daga cikinsu tsoffin bayi ne da suka tsere, sun yi addu'a a kowane bangare maimakon zuwa Makka. : 110 Darling, Patrick (29 Jul 2009). "Migrants, millenialists and mayhem: Kari-Kari, Ningi, Gwari, Kebbi, Kwatarkwashi and Zuru 'enclaves' in northern Nigeria". Azania: Archaeological Research in Africa. 39 (1): 90–109. doi:10.1080/00672700409480390. ISSN 0067-270X.

Duk da karuwar tasirin su, juyin mulki da daya daga cikin kwamandojin soja ya yi ya haifar da korar su daga Ningi a cikin 1890. Wasu sun gudu zuwa arewa, yayin da wasu suka koma yankin kusa da gidan Ibrahim, kusa da Soba a Zaria. Biyu daga cikin mallams da suka tsere daga Ningi, Yahuza da Yahaya, sun zauna a ƙauyen Turawa, kimanin kilomita 25 daga Birnin Zaria. Mallam Ali, ɗan wani manomi mai arziki na Bornu, ya zama mai kula da Yahaya kuma ya auri 'yarsa, Habiba, a gare shi, tare da wani fili na ƙasa. Ali ya dawo daga karatun Islama a Kano kuma mai yiwuwa ya fara saduwa da Banisra'ila mallams a wata makarantar gida mai tasowa a Kawuri, inda sama da dalibai sittin suka yi karatu. : 110–111 : 110–111 

Habiba ta haifi Bulus Audu, kuma shekaru uku, Yahaya ya koya wa ɗansa duk abin da ya sani game da koyarwar Banisra'ila. Don tserewa daga isowar Sojojin mulkin mallaka na Burtaniya a farkon karni, Yahaya ya koma Hadejia, inda ya sami wasu mabiya. Bulus Audu ya kasance a Turawa kuma, a tsakiyar shekarun 1920, ya zama babban masanin Banisra'ila a Zaria. : 111 : 111 

 A karkashin mulkin mallaka 
Sojojin mulkin mallaka na Burtaniya ne suka kafa Arewacin Najeriya a cikin 1900 kuma, a shekara ta 1903, sun karɓi iko da dukan yankin, suna mamaye Khalifancin Sokoto da masarautanta. Masu wa'azi na Kirista daga Burtaniya sun fara zama a cikin mai kariya kuma masu mulkin mallaka sun ɗan jure musu. Koyaya, Frederick Lugard, Babban Kwamishinan Arewacin Najeriya, ya ƙuntata ayyukansu, wanda ya nemi tabbatar da amincin Emirs na kariya kuma ya ji tsoron cewa yin wa'azi na mishan na iya jefa hakan cikin haɗari. : 15–30 
The Church Mission Society (CMS), karkashin jagorancin Walter Miller, abokin tarayya na Lugard, an ba shi izinin kafa wani sansani a Zaria City. Lokacin da labarai game da isowar Kiristoci na Turai suka isa Isawa, mutane da yawa suna da sha'awar saduwa da su kuma su kara koyo game da Isa (Yesu). Koyaya, Mallam Yahaya ya ki yarda da duk wani hulɗa tare da masu wa'azi a ƙasashen waje, yana tsoron hakan zai fusata Emirs. Sai kawai bayan mutuwarsa a 1913 ne ɗansa, Bulus Audu, ya aika da wakilai don saduwa da Miller. Bayan taron, masu wa'azi a ƙasashen waje sun firgita. Dokta Miller ya yi murmushi ya yi addu'a: "Allah, ina godiya da cewa an ɓoye bayinku. Ina godiya da kun saurari addu'o'ina. Ina godiya cewa kun sami wannan, mutanensu. " :: 116   Hulmes, Edward (May 1988). "Walter Miller and the Isawa: An Experiment in Christian-Muslim Relationships". Scottish Journal of Theology. 41 (2): 233–246. doi:10.1017/S0036930600040801. ISSN 1475-3065.

Maganar ta bazu da sauri tsakanin Isawa, wanda a lokacin yana da mabiya 160 da suka warwatse a cikin ƙananan ƙauyuka a gefen masarautun Zaria da Kano. A lokacin Kirsimeti 1913, maza 22, yara maza 3, da mata 7 sun kasance masu ziyara akai-akai na Miller, inda ya koya musu daga Littafi Mai-Tsarki. Wannan gamuwa ta tura ɗarika cikin siyasar masarauta da mulkin mallaka. An sanar da Mazaunin Zaria, kuma Sarkin Zaria, Aliyu dan Sidi, ya ji tsoron cewa kasancewar kungiyar na iya lalata ikonsa na addini. Dangantakarsu ta tarihi da Ningi ta kara shawo kan Sarkin game da yiwuwar haɗarin su. : 117 

Girman yawan Krista a Zaria ya sa Miller ya tura don kafa sabon yanki don karɓar masu tuba. A cikin watan Janairun shekara ta 1914, Isawa mallams suna aiki sosai wajen share daji a wani yanki da suka zaɓa don shirya don gina ƙauyen. Emir Aliyu daga ƙarshe ya gano kuma ya umarce su da su tsaya bayan ya tsare su na kwanaki huɗu. Mataimakin Gwamna na Arewa, Herbert Goldsmith, ya bayyana Isawa zuwa Lugard a matsayin Mahdists masu rabuwa, kamar 'yan tawaye na Satiru ta 1906. Duk da wadannan damuwa, Lugard, wanda ya kasance babban aboki na Miller, ya ba da izinin kafa sulhu amma ya sanya shi a ƙarƙashin kulawar Sarkin Yaki, jami'in Sarkin. A sakamakon haka, an kafa Gimi (yanzu a Makarfi, Jihar Kaduna), tare da yanayin cewa an kuma ba Musulmai damar zama a can. : 118-121 Hulmes, Edward (May 1988). "Walter Miller and the Isawa: An Experiment in Christian-Muslim Relationships". Scottish Journal of Theology. 41 (2): 233–246. doi:10.1017/S0036930600040801. ISSN 1475-3065. Goldsmith, duk da haka, bai taɓa canza tunaninsa ba:"kasancewar Ofishin Jakadancin Hausa a Zaria koyaushe zai zama haɗari, kuma koyaushe zai samar da shirye-shiryen aiki ga duk wani mai tayar da kayar baya wanda ke ƙoƙarin tayar da tsattsauran ra'ayi na abokan addininsa game da Gwamnati".A farkon 1915, wata al'umma ta kimanin maza, mata, da yara 120 sun zauna a Gimi, tare da Bulus Audu yana aiki a matsayin shugaban ƙauyen. An kafa makaranta da coci, tare da kamfani mai cin nasara don sanya Gimi ya wadata kansa. Koyaya, yunwa a masarautar, haɗe da barkewar mura ta Mutanen Espanya da Rashin lafiya na barci, sun hana ci gaban al'umma. Daga yawan mutane 150 a 1918, ya ragu zuwa 50 a shekarar 1921. : 122 Hulmes, Edward (May 1988). "Walter Miller and the Isawa: An Experiment in Christian-Muslim Relationships". Scottish Journal of Theology. 41 (2): 233–246. doi:10.1017/S0036930600040801. ISSN 1475-3065.
Bayan an gano tushen kamuwa da cutar zuwa Kogin Galma, inda al'umma ta jawo ruwa, an yanke shawarar komawa. Miller ya nemi sabon shafin ga al'umma, amma duka Sarkin sarakuna da mazaunin sun yi adawa da bukatar. Da yawa daga cikin Isawa sun tafi wasu ƙauyuka, gami da komawa aikin Zaria, yayin da sauran suka zauna a Gimi. A cikin 1929, an tilasta wa masu wa'azi na Kirista daga Birnin Zaria kuma an ba su izinin kafa sabon yanki a waje da birnin. Miller ya amince da rashin son rai, ya kafa garin Wusasa, wanda aka kalli shi a matsayin Gimi na biyu. A wannan lokacin, da yawa daga cikin Kiristoci na Isawa sun koma addinin Musulunci ko kuma sun koma bangaskiyar Isra'ila. : 122–123 : 122–123 

 Kyauta 
Isawa sun kafa wani muhimmin bangare na masu tuba na farko a Arewacin Najeriya. Sakamakon haka, su ne manyan masu cin gajiyar ilimin da makarantun mishan suka bayar. Wannan yana da mahimmanci musamman a farkon shekarun mulkin mallaka na Arewacin Najeriya, kamar yadda ba kamar a Kudu ba, ilimin yammacin ya iyakance ga membobin sarauta (aji mai mulki). Wannan ya ba da damar 'ya'yan masu tuba na Isawa, ta amfani da ilimin da suka samu a Wusasa, don taka muhimmiyar rawa a makomar Najeriya, musamman a farkon shekarun mulkin mallaka a cikin shekarun 1950 da 1960.  : 218–221 : 218–221 

Ɗan Bulus Audu, Ishaya, ya zama ɗaya daga cikin manyan 'yan siyasa Kirista na ƙarni na 20 daga har yanzu Musulmi ne na Arewa. Sauran tsofaffin ɗaliban Wusasa masu tasiri sun haɗa da Yakubu Gowon, R.A.B. Dikko, da T.Y. Danjuma .  Daga baya makarantar ta kuma ilimantar da daliban musulmai, ciki har da Sarkin Zazzau. : 221 : 221 

Kodayake lambobin su sun ragu sosai, har yanzu akwai wasu mambobin ƙungiyar a cikin ƙauyuka tsakanin Zaria da Kano tun daga shekara ta 1975.  : na uku: iii 

 Bangaskiya da koyarwa 
Yawancin koyarwa da imani na ƙungiyar sun kafa ta Mallam Ibrahim a cikin shekarun 1840. Saboda matsayinsa a matsayin masanin Alkur'ani mai daraja, an yarda da ra'ayoyinsa na ɗan lokaci. Kodayake ya gabatar da sabbin fassarori na littafin mai tsarki, ya ci gaba da jaddada muhimmancin Alkur'ani ga 'Islama ta gaskiya'. Ya jaddada cewa ka'idoji kamar ijma (samarwa) da qiyas (kamar) ba su da kyau, suna da'awar cewa ra'ayoyin alfahari ne kawai na mutanen da aka halicce su. Sun kuma ki amincewa da Ramadan da Hajji a matsayin 'mutunci da kuma son kai'. Ana yin azumi a kan mutum, yawanci a wani lokaci a cikin mako. Alkur'ani shine duk abin da ya shafi Isawa, tare da wasu daga cikin shugabanninsu suna da'awar suna da wahayi na musamman game da ma'anar wasu sassan Alkur'an.

 Tasirin da zai yiwu 
Ba a san komai game da matani da suka rinjayi Isawa na farko ba, ban da Alkur'ani. A cewar Ian Linden, ana iya rinjayar ɗarika ta nassoshin Kirista, wanda ya zama mafi sauki a lokacin saboda babban al'ummar 'yan kasuwa Larabawa a Kano. Koyaya, Linden ya nuna cewa wannan ya saɓa da "karya mai sauƙi na Kur'ani". Ya kara da cewa mafi sauki bayani shi ne cewa dangi keɓewa na ɗarika ya ba da damar ci gaba da ra'ayoyi game da Isa bayan ya ji game da Linjila ta Kirista daga 'yan kasuwa. : 113 : 113 

Sunan ƙungiyar, Bani Isra'ila, yana nuna al'ada a Yammacin Afirka na nunawa tare da zuriyar ruhaniya na Isra'ilawa na asali. Isawa sun yi imanin cewa su ne Ahl al-Kitab na gaskiya ('Mutanen Littafin') kuma sun ga kansu suna kiyaye tsarkakar wahayi na asali kafin Addinin Yahudanci da Kiristanci ya lalata shi. : 114 

 Ra'ayoyi game da Kiristanci 
Isawa sun yi imanin cewa Isa ya fi Muhammadu girma, suna ganin Muhammadu a matsayin Manzo Allah ('manzo na Allah') kawai yayin da Isa ya kasance ruhu'llah ('Ruhun Allah'). Sun ci gaba da cewa Alkur'ani ya tabbatar da haihuwar budurwa ta Isa, rashin zunubi, ikon mu'ujiza, matsayi a matsayin kalma da ruhun Allah, halayensa mai girma, da dawowarsa don yin hukunci a duniya. Koyaya, sun ƙi imanin Kirista cewa Isa ɗan Allah ne ko kuma an kashe shi da gaske. :: 120  Wannan kin amincewa, a cewar masanin kimiyyar misisi Dean S Gilliland, ... ya gabatar da wani abin ban dariya a cikin dangantakarsu da Kiristoci saboda yayin da suke da karimci ga Kiristoci kuma ba sa ƙin sauraron yadda Kiristoci ke magana game da Yesu, ba sa la'akari da bayanan Kirista game da Allah da Yesu a matsayin gaskiya. Isawa suna rufewa ga koyarwar Littafi Mai-Tsarki kamar yadda Musulmai suke; watakila sun fi muni game da tushen da ba na Kur'ani ba saboda rabuwa da kansu daga koyarwar Musulunci.Ko da a tsakanin wasu Kiristoci masu tuba, ba a ƙi Alkur'ani gaba ɗaya ba. Wani sanannen misali shine Bulus Audu, wanda "ya yi wa'azin Kiristanci tare da Littafi Mai-Tsarki a gefe ɗaya kuma Alkur'ani a ɗayan", yana ba da girmamawa ga littattafai masu tsarki guda biyu. A gare shi, Yesu shine ruhun Allah da aka samu a cikin Alkur'ani kamar yadda yake a cikin Kristology na Littafi Mai-Tsarki. : 120–123 : 120–123 

 Manazarta 

Rukuni:Musulman Najeriya
Rukuni:Shafuka masu fassarorin da ba'a duba ba