Yadda yaƙin haramta ƙona zawarawa da ransu ya yi nasara

A watan Disamban 1829, Lord Williams Bentinck, babban gwamnan farko na Indiya a zamanin mulkin mallakar Burtaniya, ya haramta Sati.

Wata tsohuwar al'ada ta mabiya addinin Hindu, inda matar mamaci take ƙone kanta tare da gawar mijinta a lokacin yi masa jana'iza.

Lokacin da Bentinck ya riƙe muƙamin babban gwamnan Bengal, ya nemi ra'ayoyin manyan hafsoshin soja 49 da alƙalai guda biyar.

Kuma ya gamsu cewa lokaci ya yi da za a "wanke baƙar dauɗar da ta fallatsar wa mulkin Burtaniya".

Dokarsa ta ce al'adar Sati “tamkar fanɗarewa ce daga taushin zuciyar ɗan'adam” kuma tana kiɗima mabiya addinin Hindu masu yawa, haka zalika “rashin tausayi ne kuma ta haramta".

Dokar ta ce duk wanda aka samu da hannu wajen "taimakawa da izawa" a ƙona matar mamaci “ko da bisa raɗin kai ta zaɓi sadaukar da ranta ko akasin haka", to za a kama shi da laifin aikata kisan kai.

Dokar ta bai wa kotuna ikon yanke hukuncin kisa a kan duk wanda aka samu da laifi ta hanyar amfani da ƙarfin ko taimakawa a ƙona matar mamaci da ranta “ta hanyar ba ta abin maye don buguwa, har ya zamto ba za ta iya zaɓa wa kanta daidai ba".

Dokar Bentinck ta fi ma tsauri a kan matakin bin lamarin kawar da al'adar a hankali kamar yadda manyan masu gwagwarmayar kawo sauyi a Indiya da ke ta gangamin kawar da sati ke ba da shawara.

Bayan kafa dokar, fitattun mabiya addinin Hindu 300, ƙarƙashin jagorancin Raja Rammohun Roy, sun gode masa saboda “ceto mu har abada daga tsananin ƙyamar da kafin yanzu take da alaƙa da ɗabi'unmu a matsayin masu aikata kisan kai ga mata da gangan”.

Masu tsattsauran ra'ayin addinin Hindu sun mayar da martani, inda suka shigar da ƙorafi a kan Bentinck.

Sun kawo hujjoji daga malamansu da kuma daga littattafan addini inda suka ƙalubalanci batunsa da cewa al'adar Sati ba “wajibi ba ce a addinance".

Shi kuwa Bentinck ko a jikinsa.

Masu ƙorafin sun dangana da Majalisar Shawarwari (Privy Council), kotun ƙarshe a ƙasashen da Burtaniya ta yi wa mulkin mallaka.

A 1832, Majalisar ta tabbatar da dokar, inda ta ce sati wani "mugun laifi ne na keta rayuwar al`umma".

“Wataƙila wannan doka ta 1832 wadda mai fito-na-fito ce da rashin nuna nadama.

Mai yiwuwa ita ce wani misali kaɗai a tsawon mulkin mallaka na shekara 190, da aka kafa wata dokar al'umma, ba tare da an yi rangwame ga masu tsattsauran ra'ayi ba," kamar yadda Manoj Mitta, marubucin Caste Pride, wani sabon littafi da ya yi nazari kan tarihin harkokin shari'a na tsarin bambanta al'umma a Indiya.

Har ila yau, Mista Mitta ya rubuta cewa, “Da daɗewa kafin Gandhi ya yi amfani da fitaccen matsin lamba sanin ya kamata don nuna adawa da daular Burtaniya, Bentinck ya yi amfani da irin ƙarfin da ya sa don yaƙi da tsarin bambanta al'umma da al'adun ƙasƙantar da mata da ke tattare da sati”

“Ta hanyar mayar da wannan al'adar gargajiya mai matuƙar illa ga waɗanda aka yi wa mulkin mallaka, zuwa babban laifi, masu mulkin mallakan sun ci wata galaba bisa doron ya kamata.”

Sai dai a 1837, wani ɗan Burtaniya, Thomas Macaulay, marubucin Kundin Dokokin Indiya ya rage wa dokar Bentinck ƙarfi.

A tsarin Macaulay idan har mutum zai kawo shaidar cewa matar mamacin ce ta sanya shi, cinna wuta ga itace ƙona gawa, yana iya samun sassauci.

Ya yi bayani a cikin wani daftari cewa, mata suna ƙona kansu ne sanadin ingiza su da wani “ƙarfin imani na addinii, a wasu lokuta kuma da ƙarfafa jin cewa martaba ce ta addini”.

Mista Mitta ya gano cewa “matsayin tausayawa” da Macaulay ya ɗauka" a kan al`adar sati ya dace da ra'ayin masu mulkin Burtaniya shekaru gommai a baya.

Ya rubuta cewa an kakkaɓe daftarinsa bayan boren 1857, lokacin da sojoji Musulmi da mabiya Hindu suka haɗu suka yi wa British East India Company tawayen da ake kira sepoys.

Saboda tsoron cewa ana amfani da kitsen dabbobin da addinansu suka haramta ci, wajen shafa wa bindigogi. Yanzu dokar da aka rage wa ƙarfi ta shiga kundin dokoki.

“Abin da ya yi daidai da dabarar mulkin mallaka ta daɗaɗa wa mabiyan Hindu 'yan manyan gida, da suka taka muhimmiyar rawa” a tawayen.

Dokar 1862 ta soke tanade-tanaden dokokin hukunta laifuka da ke cewa za a hukunta wanda ya aikata al'adar sati, hukuncin tamkar an aikata kisa, da sauran laifuka da ke da nasaba da hukuncin kisa.

Har ila yau yana nufin dokar ta bai wa wanda ake zargi damar cewa matar mamacin da kanta ta amince ta kuma mia kanta a ɗau ranta a wajen jana'izar mijinta, saboda haka batu ne na ita ta kashe kanta da kanta, ba wai kashe ta aka yi ba.

Dokar 1862 ta soke tanade-tanaden kundin dokoki waɗanda ke cewa za a ɗauki masu hannu wajen aitawar da al'adar sati a matsayin mutanen da suka aikata kisan kai da kuma wata da ke tabbatar da hukuncin kisa ga masu aikata al'adar ta hanyar nuna tsagwaron rashin imani.

Tana kuma nufin cewa an bai wa wanda ake zargi dama ya yi iƙirarin cewa wadda aka ƙone ɗin, ita ta amince a ɗauki lokacin jana'izar mijinta, don haka magana ce ta kashe kai da kai maimakon kisan kai.

Mista Mitta ya rubuta cewa rage ƙarfin dokar yaƙi da sati, ya faru ne saboda ƙaruwar “ƙorafe-ƙorafe a kan dokar ta zamantakewa” - mai haramta al'adar sati, wata dokar 1850 da ta ƙarfafa wa waɗanda aka mayar bare a tsakanin al'ummar Hindu.

Da kuma mabiyan Hindun da suka yi ridda, su iya gadon dukiyar iyaye, da kuma wata doka a1856 da ta ba da damar auren duk wata matar da mijinta ya riga mu gidan gaskiya.

Sai dai abin da ya janyo nan take aka tabbatar da amincewa da dokar da ta rage ƙarfin yaƙi da sati shi ne “ɓacin ran a tsakanin sojojin Hindu 'yan manyan gida” waɗanda suka harzuƙa da jin labarin an riƙa yin amfani da kitsen shanu ana mulkawa muƙunshin harsashin bindiga.

A tsakanin 1829 da 1862, girman laifin al'adar sati ya dusashe daga kisan kai zuwa taimaka wa mace ta kashe kanta da kanta.

“Ko da yake tun a 1829, al'adar ta sati ta ragu, amma an ci gaba da kwarzanta ta a wasu sassan indiya, musamman a tsakanin manyan `yan Hindu,” in ji Mista Mitta.

A wani lamari mai ban al'ajabi da ɗaure kai, Motilal Nehru, wani lauya kuma ɗan siyasa da ya shiga jam'iyyar Indian National Congress.

Ya kuma ba da muhimmiyar gudunmawa wajen gwagwarmayar samun 'yancin kai daga Burtaniya, ya miƙe a gaban kotu yana kare wasu mabiya Hindu 'yan manyan gida shida, a wata shari'a da ta shafi al'adar sati cikin 1913 a Uttar Pradesh.

Mutanen sun ce itacen ƙona gawa “na kunnuwa da wuta ne ta hanyar aikin mu'ujiza saboda tsabagen tsoron ubangiji na matar mamacin”.

Alƙalan sun yi watsi da ra'in cewa al'amarin wani ɗauki ne daga ubangiji, sun kuma ƙi amincewa da wannan dalili, inda suka yanke hukuncin cewa mutanen sun taimaka wajen aikata kisan kai.

Abinda ya sa aka yanke wa biyu a cikinsu hukuncin ɗaurin shekara huɗu a gidan yari.

Bayan kusan fiye da shekaru 70, sai aka samu juyi na ƙarshe a labarin sati.

A 1987, wata gwamnati ƙarƙashin jagorancin tattaɓa kunnen Motilal Nehru, Rajiv Gandhi ta yi wata doka wadda a karon farko ta ce laifi ne “kwarzanta al'adar”.

Mutanen da suka goyi bayan al'adar sati ko suka yaɗa ta, za a iya hukunta su da ɗaurin shekara 7.

Har ila yau dokar ta ce wannan al'ada kisan kai ce, kuma ta sake maido da hukuncin kisa ga waɗanda suka sa hannu wajen aikata ta.

Wannan yunƙuri ya zo ne bayan wani gagarumin ɓacin rai da ya bazu game da rahoton baya-baya na al'adar sati a Indiya a kan wata amarya 'yar shekara goma sha mai suna Roop Kanwar a wani ɗan ƙauye da ke arewacin jihar Rajasthan.

Bayanin Mista Mitta na cewa, an aikata al'adar sati karo na 41 da aka rubuta a hukumance bayan samun 'yancin kai a 1947.

Gabatarwa ga dokar Rajiv Gandhi da aka aro daga dokar Bentinck, “Yabo ne na gwaninta, ko da kuwa ba a san an yi ba, daga ƙasar da aka mulka, zuwa ga wanda ya mulke su,” in ji Mista Mitta.