WHO za ta bai wa Nijeriya magungunan cutar kuturta
Published: 8th, March 2025 GMT
Hukumar Lafiya ta Duniya ta ce za ta aika da magungunan cutar kuturta zuwa Nijeriya a ƙarshen makon nan.
Wannan dai na zuwa ne bayan jinkirin da aka samu na gwaje-gwajen da hukumar ke gudanarwa, lamarin da ya jawo dubban masu fama da cutar ciki har da yara ba su samu magungunan da suka kamata na kare cutar ba.
Kakakin hukumar ta WHO ya shaida wa Kamfanin Dillancin Labarai na Reuters cewar, an samu ƙarancin maganin cutar ta kuturta a Nijeriya.
Ya ce hukumar ta Majalisar Ɗinkin Duniya ta miƙa buƙatar ganin an samu izinin shigar da maganin cikin ƙasar akan lokaci, kuma a watan Janairu aka amince da hakan.
Nijeriya wadda ita ce ƙasar Afirka da ta fi yawan jama’a na bayar da rahoton samun aƙalla mutum 1,000 da cutar kuturta a duk shekara, wadda cuta ce da ke kama fatar jiki da jijiyoyi da idanu.
Ana iya magance cutar bayan shan magani na wani lokaci, amma idan ba a shan magani, cutar na ƙaruwa, idan take jawo gyambo da kuma nakasa kamar makanta da shanyewar rabin jiki.
Haka kuma, masu fama da cutar na fuskantar hantara da tsangwama a cikin al’umma.
Sai dai magungunan da Nijeriya take da su na cutar sun ƙare a farkon shekarar 2024 sakamakon jinkirin da aka samu na sabbin dokokin cikin gida da aka samar na gwaje-gwaje kan magungunan da ake shigar da su cikin ƙasar.
Jinkirin wanda ya jawo wahalhalu a Nijeriya, misali ɗaya ne daga ake samu a tsarin duniya wanda ke faruwa a ƙasashe da dama waɗanda suka haɗa da Indiya da Brazil da Indonesia a ‘yan shekarun nan, kamar yadda wakili na musamman na Majalisar Ɗinkin Duniya kan cutar kuturta ya shaida wa kamfanin dillancin labarai na Reuters.
Ƙididdigar WHO ta nuna cewa Nijeriya na ɗaya daga cikin ƙasashe 12 da ke bayar da rahoton kamuwa da cutar inda ake samun tsakanin mutum 1,000 zuwa 10,000 a duk shekara masu kamuwa cutar, bayan Brazil, Indiya da Indonesia.
Kowace ƙasa tana buƙatar allurai na kuturta, wanda magani ne na kafso da ake amfani da shi na tsawon watanni 12, daga WHO kowace shekara.
উৎস: Aminiya
কীওয়ার্ড: Nijeriya cutar kuturta
এছাড়াও পড়ুন:
Kissoshin Rayuwa: Sirar Imam Al-Hassan(a) 168
168-Assalamu alaikum masu sauraro barkammu da warhaka barkammu da sake saduwa a cikin shirimmu na kissoshin rayuwa shiri wanda yake kawo maku kissoshin wadanda suka zo cikin al-kur’ani mai girma, ko kuma cikin wasu littafan wadanda suka hada da Littafin Dastane Rastan na Aya. Shahid Murtada Muttari, ko kuma cikin littafin Mathnawa na Maulana Jalaluddeen Rumi, ko kuma cikin wasu littafan. Da fatan masu sauraro zasu kasance tare da mu a cikin wannan Shirin.
/////….Madallah, masu sauraro idan kuna tare da mu a cikin shirimmu da ya gabata, a kuma cikin sirar Imam Al-Hassan al-Mujtaba(a) dan Fatimah (s) diyar manzon Allah (s) da muke kawo maku. A cikin shirimmu da ya gabata mun ci gaba da Magana dangane da dalilin da suka sa rundunar Imam Al-Hassan al-Mujtaba da yi Rauni ta kuma kasa yakar rundunar sham lo kuma rundunar Mu’awiya dan Abusufyan.
Mun kawo yadda mutanen sham suka kubuta daga samun rarraba a tsakaninsu, suna kuma biyayya ga Mu’awiya dan Abu sufyan, har saida Amirulmuminina Aliyu dan Abitalib (a) ya yi gurin ina ma da za’a musanya masa ko wani daya daga cikinsu da 10 na mutanen kasar Iraki wadanda ba abinda suke yi in banda rashin biyayya da jayayya da shuwagabanninsu. Ya fada su fada. Ko kuma su kafirta shi.
Har’ila yau mun bayyana cewa mutanen sham kiristoci ne kafin bayyanar addinin musulunci, don haka sun saba da biyayya ga shuwagabannin kiristoci na lokacin wadanda suke da cibiya a kasar Turkiyya. Wannan ya taimakawa Mu’awiya ya sami kansu yana kuma jansu kamar rakumi ya kaisu duk inda ya ga dama.
Sannan bayyana cewa tare da haka, mutanen sham Jahilai ne, sai mu’awiya ya yada hadisan karya wadanda ya dangantasu da manzon Allah (s) tare da wasu sahabban manzon Allah (s) wadanda suke tare da shi. Dangane da banu umayya. Hadisan sun hada da bayyana cewa banu umayya sune dangin manzon Allah (s) kuma sune magadansa.
Sune wadanda suka cancanci gadonsa. Sun kuma maida iyalan gidan manzon Allah (s) na gaskiya a matsayin munafukai, basa sallah kuma su makiyan addinin musulunci ne. a cikin wannan halin ne a lokacinda mutanen sham suka sami labarin cewa Imam Amirulmuminina Aliyu dan Abitalib (a) ya yi shahada a cikin masallaci, sai suka ce yana sallah ne? don abunda banu umayya suka fada masu shi ne baya sallah. Jahilcinsu da hakakanin gaskiya ya kai ga haka.
Kuma mu’awiya ya barsu cikin duhun jahilci suna tsammanin suna biyayya ga dangin manzon Allah(s).
Sannan banda haka Mu’awiya ya sami fadawa wadanda suka kasance kwararrun masu makirci cikin laraba wadanda ake buga misali da su a cikin wayo, amma basa tsoron Allah. Daga cikinsu akwai Mughira dan Shuaba, wanda wasu suna cewa da ace madina tana da kofofi 8 ba zai fita daga madina bas ai tare da makirci da yaudara, kuma da sai ya fita ta dukkan kofofin saboda wayonsa.
An ce mughira baya shiga cikin wani al-amari sai ya san yadda fita idan ya an sami matsala. Kuma abubuwa biyu masu rikicewa ba zasu bijiro masa ba face ya sami mafita da kuma wanda ya fi masa a cikin biyun.
Sannan na biyunsu shi ne Amru dan Asia, Imam Amirul muminina Aliyu dan abitalib (a) yana cewa dan Asi bai fishi wa yoba , sai dais hi baya tsoron Allah yana sabon Allah a cikin wayonsa. Amma shi tsoron Allah yana hana shi aikata abinda bad ai dai ba, ko da a zahira mutanen suna daukarsa wayo ne kuma mafita ce.
Amru dan Asi, yana daga cikin wadanda suka ingiza mutane suka kashe Khalifa Uthman, saboda yam tube shi daga wani matsayi da ya bashi. A lokacinda watan fitina ta kankama, sai ya gudu ya tafi Falasdinu ya bode baya madina a lokacin da aka kashe Khalifa Uthman. Ammam a lokacinda Mu’awiya ya fita yakin Siffin tare da Imam Ali (a) sai ya fito da Amru dan Asi, wanda ya bada shawarar a daga mushaba , wanda ya rarraba kan mutanen Iraki ya jefasu cikin rudani suka kuma sabawa limaminsu sai mu’awiya da mutanen sham suka kubuta daga tabbataccen nasarar da Imam Ali (a) yakamata ya samu a kansu.
Sannan daga karshe shi ya sa Abumusa Al-Ashari ya tube Imam Ali (a) a daumata jandal, sannan shi kuma ya tube shi yad ora Mu’awiya dan Abu sufyan a kan kujerar Khalifanci.
Wadan nan mutanen babu wata manufa na Alkhairi tare da su, in banda sharri da kuma gaba da iyalan gidan manzon Allah (s) da kuma neman duniya. Amru dan Asiya ya yi yarjeniya da Mu’awiya dan Abu sufyan kan cewa idan ya taimaka masa suka yaki Aliyu dan Abitalib (a) to zai bashi shugabancin masar, Mu’awiya ya amince, sannan a lokacinda suka sami nasara a kansa, a taron Daumata Jandal, abu na farko da yayi shi ne shirya runduna wacce ta je ta kwace Ikon kasar Masar daga hannun walin Imam Ali (a) a kasar wato Muhammad dan Abubakar suka kashe shi. Sannan Amru dan Asi ya zama wali a kan kasar Masar har ya mutu. Kafin haka ya yi dabarbarunsa ya kashe Malik dan Ashtar, walin Imam Ali (a) a masar bayan Mohammad dan Abububakar.
Don haka Mu’awiya ya tattara wadan nan mutanen masu kwakwalwan shaidana suka taimaka masa wajen yakar iyalan gidan manzon Allah (s) wadanda kuma sune suke rike da addinin musulunci na gaskiya wanda kakaknsu ya zo da shi.
Sannan Mu’awiya ya tara dokiya mai yawa a kasar Sham ta hanyar tara haraji mai nauyi da ya dorawa mutanen sham, ko kudaden zakka, har tare da kayakin da babu zakka a cikinku, sannan ya kashe kudaden wajen sayan zukatan masu raunin Imani daga cikin shuwagabannin kabilu da kwamandojin sojojin Imam Al-Hassan (a).
Kudade masu yawa, ya bawa Ubaidullah dan Abbas babban kwamandan sojojin Imam Al-Hassan (a) ya jawoshi zuwa cikin rundunarsa, ya bar dan amminsa Imam Al-Hassan (a).
Ya bashi dinari dubu 500 a lokaci guda ya kuma yi masa alkawarin bashi sauran dinari 500 idan ya shiga kufa.
Haka yayiwa sauran manya-manyan kwamandojojin rundunar Imam Al-Hassan (a) da dama. Suka sulale suka koma wajen Mu’awiya dan Abusufyan suka bar iyalan gidan manzon Allah (s) su kadai.
Sannan a cikin shirimmu da ya gabata mun bayyana cewa Imam Al-Hassan (a) ya ji zafin yadda mutanen kufa suka kashe mahaifinsa Imam Aliyu dan Abitalib (a) alhali bai yi masu komeba, bai cinye kudinsu ba kamar yadda wasu suka yi, yana rayuwar talaka a tsakaninsu, yana daukar kanya daya daga cikinsu ne a kan abinda ya shafi rayuwan yau da kullum yana kokarin ginin cewa basu sha wahala a rayuwarsu ba. Ya tabbatar da adalci a cikinsu, adalcin basu taba ganinsaba a rayuwarsa.
Sannan Imam Al-Hassan (a) ya zabi yin sulhu da Mu’awiya ne saboda kiyaye zubar da jinin iyalan gidansa kai tsaye, da kuma dan kadan daga cikin shiarsa wadanda suke biyayya ga reshi.
Saboda ya tabbatar da cewa wadanda suka rage cikin sojojinsa babu shakka zasu bi mu’awiya idan an fara yakin. Don haka wadanda zasu rage sune iyalan gidan manzon Allah (a) da kuma shiarsu. Wadanda mu’awiya zai gama da su a cikin da karamin lokaci . sannan a duste hasken da ya rage a cikin wannan babban gidan. Don haka yayi nufin sulhun don hana zubar da jinin wadannan tsarkaka.
Imam (a) yana fada dangane da
(Na ji tsoron kada a tumbeke musulunmi daga asalinsu a doron kasa, ina son addini ya kasance yana da ma iyi masa kuka)
Ya amsawa wasu wadanda suke sukansa kan sulhun da yayi da Mu’awiya da cewa (Bana nufin sulhu da Mu’awiya sai don sai don in tunkude kisa daga gareku).
Haka ya zo a cikin khudubarsa da ya yi a Mada’in bayan ko kafin amincewa da sulhun inda yake cewa
(Ya ku mutane! Lalle al-amarin da na samu sabani da kansa da Mu’awiya, abin sani wani hakki nawa na barshi don kyautata al-amarin al-umma, da kuma kiyaye zubar da jinin musulmi).
Kuma wannan shi ne wasiyyar ga kaninsa Imam Al-Hussain (a) bayan shahadarsa, kan cewa kada ya yarda a zubar da jinin musulmi ko kadan saboda shi. Don hana abu mafi soyowa ga Imam Al-Hassan (a) shi ne, hana zubar da jinin musulmi.
Banda haka Imam Al-Hassan (a) ya san cewa idan ya bude yaki da Mu’awiya, wadan nan mutanen Iraki, zasu kama shi ne su mika shi ga Mu’awiya, kamar yadda wasu shuwagabanninsu suka bayyana a fili a cikin wasikar da suka rubutawa Mu’awiya a baya, sannan mu’awiya zai kasheshi idan yaga dama, ko kuma idan ya ga dama ya wulakanta shi sannan yayi masa Fawa, kamar yadda ake zaton zai yi.
Wanda hakan zai zama. Ana zaton ko sun mika shi za iyi amfani da wannan damar ya yi afwa ga Imam Al-Hassan (a) sannan ya zama yana da abinda zai yiwa Hashimawa gori har duniya ta nade kan cewa ya yi afawa da shugabansu, wannan kuma zai shafe masa wasu daga cikin abin kungiya da ya faru da gidansu, na cewa manzon Allah (s) bayan fatahin Makka ya tarasu ya kuma yi masu afwa ya kirasu yace masu -ku tafi ko yentattu ne-.
Imam (a) ya bayyana haka a cikin wani jawabinsa kamar haka.
{Wallahi da na yake Mu’awiya da sun kamani, ta wuyata, sai sun mika ni gareshi ba tare da sun kashe ne ba, Wallahi ! in yi sulhu da shi ina mai daukaka ya fi mani a kan su mika ni ya kashe ni ina hannunsa, ko kuma yi mani afwa, sai ya kasance aibi ne a kan banu hashin har abada. Da kuwa Mu’awiya ba zai gushe ba yana mana gori da shi, haka ma zuriyyarsa zasu yiwa rayayyu da matattun banu hashim}.
Don haka a nan Imam baya son ya bawa makiyansa wata falala a kansa ko kan danginsa, ko menene karancinsa.
Banda wadan nan, wani al-amari wanda ya tilastawa Imam Al-Hassan sulhu, shi ne abubuwan da suka faru a Madi’an, na farko kha’incin da shuwagabannin Kabilu da kwamandojojin sojojinsa suka yi masa, na karban kudade daga Mu’awiya da kuma sulalewa zuwa wajensa. Da wasikar da shuwagabannin wasu kabulun larabawa daga cikin rundunarsa suka rubuta zuwa ga Mu’awiya suna fada masa cewa zasu kama Imam Al-Hassan su mika shi ko kuma su kasheshi idan yana so, da kafirtashi da Khawarijawa suka sannan da daba masa wuka wanda wani daga cikinsu suka yi masa a cinyasa. Kokarin kashi ne sau da dama. Da kuma wawason dukiyar. Duk wadanda suna nuni da cewa bai kamata y afara yaki da Mu’awiya tare da sojoji masu irin wadan nan halaye da dabi’u ba.
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