Category: WikiHausa

Yadda ake amfani da WikiHausa

Yadda Hukuncin Tusar Gaba Yake A Fiƙihu
Tusar gaba (fitar iska daga gaban mace ) a fiƙhu na karya alwala.

A cikin koyarwar musulunci, Annabi ﷺ ya bayyana cewa abubuwan da ke karya alwala sun haɗa da fitar da iska daga baya ko daga gaba, ko da kuwa iska ce kawai ba tare da najasa ta fita ba. Wannan ya shafi maza da mata.

Dalili:
- Hadisin Annabi ﷺ da ke cewa: “Allah ba ya karɓar salla ba tare da tsarki ba, kuma ba ya karɓar sadaƙa daga satar abu” (Muslim ne ya ruwaito).
- Ulama sun bayyana cewa “tsarki” a nan yana nufin alwala, kuma duk abin da ya fito daga gaba ko baya yana karya ta.
Saboda haka:

Idan aka fitar iska daga gaba, dole a sake alwala kafin yin salla ko wata ibada da ke buƙatar alwala.

To, ga cikakken bayani a kan abubuwan da ke karya alwala da kuma waɗanda malamai suka yi rikici a kansu, bisa ga mazhabobi.

Abubuwan da malamai suka yi ittifaki suna karya alwala

Waɗannan dukkanin malamai huɗu (Hanafi, Maliki, Shafi’i, Hanbali) sun yarda suna karya alwala:

1.Fitar da kowane irin abu daga al’aura (gaba ko baya)

•Fitsari

•Bahaya

•Fitar maniyyi, maziyyi, wadiyyi

•Iska daga baya ko gaba (tusar baya ko tusar gaba).

2.Fitar da jini mai yawa daga al’aura

3.Suma ko shiɗewa gaba ɗaya

•Idan mutum ya rasa hankalinsa saboda bacci mai nauyi, maye, magani, ko ciwo.

4.Shafar al’aura da hannu kai tsaye (a mazhabar Shafi’i da Hanbali)

•Amma Hannafi da Maliki suna da wasu sharuɗa kafin ya karya alwala.

Karanta Wanene Ɗan Auta A ‘Ya’yan Abdulmutallib

Edita@rumasau-kallamu
14/08/2025
Yadda Ake Addu’ar Hawa Abin Hawa

بِسْمِ اللهِ وَالْحَمْدُ لِلَّهِ سُبْحَانَ الَّذِي سَحْرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ، الْحَمْدُ لِلّهِ، الْحَمْدُ لِلَّهِ، الْحَمْدُ لِلّهِ، اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، اللهُ أَكْبَرُ سُبْحَانَكَ اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلا أَنتَ.

Bismillahi wal hamdulillahi subhanallazi sakkara lana haza wa ma kunna lahu muƙrineen wa inna ila rabbina lamunƙalibuun ,alhamdulillah alhamdulillah alhamdulillah Allahu akbar Allahu akbar Allahu akbar subhanakalla-humma inni zalamtu nafsi fagfirli fa innahu la yagfiruz-zunuba illa anta.

Da Sunan Allah. Dukkan yabo ya tabbata ga Allah. Tsarki ya tabbata ga (Ubangiji) Wanda ya hore mana wannan (abin hawa); ba mu kasance masu ikon sarrafa shi ba. Hakika mu masu komawa ne zuwa ga Ubangijinmu. Dukkan yabo ya tabbata ga Allah, dukkan yabo ya tabbata ga Allah, dukkan yabo ya tabbata ga Allah. Allah ne Mafi girma, Allah ne Mafi girma, Allah ne Mafi girma. Tsarki ya tabbata gare Ka, ya Allah! Haƙiƙa ni na zalunci kaina, Ka gafarta mini, domin babu wanda yake gafarta zunubai sai Kai.

Karanta Addu’ar Da Ake Yi Idan Za a Yanka Dabba Ko Soke Ta

Edita@rumasau-kallamu

14/08/2025
Rahoton WikiHausa Na Ƙarshen Shekarar 2024

A shekarar da muka yi ban kwana da ita manhajar wikiHausa ta samu nasarori da dama waɗanda suka taimaka wajen yaɗuwarta a duniya baki ɗaya. Daga cikin nasarorin da ta samu kuwa akwai yaye ɗalibai sama da ɗari a fannin koyon sarrafa na’ura mai ƙwaƙwalwa cikin harshen Hausa.

Baya ga haka, WikiHausa ta samu nasarar samun ƙarin mabiya a shufukanta na sa-da zumunta, inda ta samu dubunnan mabiya daga ƙasashe daban-daban kama daga ƙasashen Afirka da ma sauran ƙasashen duniya irin su Portugal, India, Malaysia, Brazil, Amerika da wasu da dama.

Haka kuma, WikiHausa ta samu babbar nasarar ƙulla yarjejeniya da manya-manyan ƙungiyoyi, waɗanda suka haɗa da ƙungiyoyi masu zaman kansu wato NGO’s (misali; less Privileged And Almajiri Initiative da vertical farms da Nasiha foundation da kuma jami’ar Ahmadu Bello Da ke Zari (ABU)) da ƙungiyoyin marubuta da mawaƙa (misali; AWAN) da ƙungiyoyin Malamai da ɗalibai da dai sauransu.

Wani ƙarin tagomashi shi ne, a ranar 19 ga watan Oktobar shekarar da muka yi ban-kwana da ita ne aka ƙaddamar da manhajar ta WikiHausa a gidan Malam Aminu Kano da ke Gwammaja wato Mambayya House. Inda taron ya samu halarta manyan mutane daga ciki da wajen jihar Kano. Manyan malamai da daktoci da farfesoshi sun gabatar da tattaunawa ta musamman don ilmantar da mutane da kuma nuna musu muhimmancin harshen Hausa.

Haka zalika WikiHausa ta samu nasarar samun ɗalibai masu bautar ƙasa, waɗanda za su shafe tsawon watanni goma sha ɗaya suna aiki tare. A dai cikin shekarar da muka yi bankwana da ita ne WikiHausa ta samu takardar shaidar ɗaukar nauyi daga jami’ar tarayya da ke Dutse wato FUD. An gabatar da taron ne a ranar 10 ga watan Oktoba 2024 a jihar Jigawa.

Baya ga haka a cikin shekarar an samu nasarar kafa gidauniyar WikiHausa, wato WikiHausa Foundation inda gidauniyar ta koyar da manoman ƙaramar hukumar Gwarzo dabarun zamani na noma.

Sannan kuma an gudanar da taron wayar da kai ga masu fama lalurar gyambon ciki (Ulcer) da ciwon suga(diabetes) akan hanyoyin yin azumi cikin sauƙi, wanda taron ya gabata a watan Mayun shekarar ta 2024 a masallacin Alfurƙan da kuma Makarantar Kiwon lafiya wato school of Hygiene da ke Kano. An kuma kafa WikiHausa Institution da V.R inventa, sai kuma alaƙa ta musamman da muka samu da Vision Resonance.

Kaɗan kenan daga cikin nasarorin da WikiHausa ta samu a shekarar 2024, kuma muna fata shekara mai kamawa ta 2025 ta zo mana da ɗimbin nasarorin da suka fi na wannan shekarar. WikiHausa sai sambarka!!!

Karanta Waƙar Bikin Ƙaddamar Da Manhajar WikiHausa

Edita@rumasau-kallamu

13/08/2025
Shigowar Nufawa Ƙasar Hausa

Nufawasu ne mutanen da suke zaune a farfajiyar da ta haɗa kogin Kwara da kogin Kaduna. Da farko fatauci da noma da kamun kifi su ne manyan sana’o’insu na gargajiya. An bayyana cewa wurin da suka fara kafa cibiyar gudanar da mulkinsu na a Muregi wadda take a gefen mahaɗar kogin Kwara da kogin Kaduna.

Da farko tsarin tafiyar da shugabancinsu tsari ne wanda yake ba kowane ƙauye damar tafiyar da mulkinsu na cin-gashin kansa. Wannan ne ya sa suke zaune a cikin rukuni-rukuni. Daga cikin waɗannan rukunoni babba daga cikin su wanda yake shugabancinsu shi ne rukunin “Beni-Nufe”.

Akwai rukunonin ƙauyuka goma sha biyu waɗanda suka haɗu suka yi ƙasar Nufe, su ne kamar haka; Lafiya da Bida da Doko da Eso da Nufeko da Eda da Towagi da Yesa da Gaba da Panjuru. Daga baya sun haɗu a ƙarƙashin shugabancin ƙananan sarakunan “Beni-Nufe” (Bello, 1999:27).

Dangane da shigowar Nufawa ƙasar Hausa yana da matuƙar wuya a ce ga lokacin da suka fara shigowa wannan ƙasa. Abin da aka sani shi ne, akwai daɗaɗɗiyar dangantakar al’adu da addini da kasuwanci a tsakanin Nufawa da mutanen ƙasar Hausa. Ta hanyar wannan dangantaka ‘yan kasuwa daga ƙasar Nufe suna safarar kayayyaki daga ƙasarsu da kuma waɗanda suka sawo daga kasuwannin ƙasashe maƙwabtansu don su sayar a kasuwannin ƙasar Hausa.

Ire-iren waɗannan kayayyaki sun haɗa da kayan farin ƙarfe irin su ludduna da ‘yan hannu na mata da likkafun siradan dawaki da dai sauransu. Ta hanyar wannan kasuwanci wasu ‘yan kasuwa Nufawa suka kafa unguwar Ayagi a cikin Birnin Kano (Baƙo, 1990:72).

Haka kuma an sami wasu ‘yan kasuwa Nufawa waɗanda suke fatauci a tsakanin ƙasar Hausa da ƙasar Nufe cikin ƙarni na goma sha bakwai da na sha takwas suna safarar kayayyaki irin su riguna girken Nufe da bindigogi da bayi da babanni da dai sauransu. Ire-iren waɗannan fatake wasunsu sun zauna a ƙasar Hausa zama na dindindin (Adeleye, 1975:592).

Bayan waɗanda suka shigo ƙasar Hausa don yin kasuwanci, wasu Nufawan sun shigo ƙasar Hausa don neman ilimin addinin Musulunci. Wannan ya faru ne sakamakon karɓar addinin Musulunci da mafi yawancin Nufawa suka yi.

An sami shigowar Nufawa da yawan gaske cikin garuruwan ƙasar Hausa musamman a cikin ƙarni na goma sha tara bayan jihadin Shehu Ɗanfodiyo. Sun shigo cikin wasu garuruwan ƙasar Hausa musamman Sakkwato wadda ita ce cibiyar Daular Sakkwato don neman ilimin addinin Musulunci (Bello, 1999:29).

Sakamakon kafuwar mulkin mallaka a ƙasar Hausa a cikin ƙarni na ashirin an sami ƙarin shigowar Nufawa a wannan ƙasa. Sun shigo ne don neman ilimin zamani wanda Turawa suka kawo. Dangane da haka ne wasunsu sun shigo garuruwa irin su Sakkwato da Zariya da Katsina da Kano, don a wancan lokacin a waɗannan garuruwa ne aka fara kafa makarantun koyar da ilimin zamani a duk faɗin arewacin Nijeriya.

Ana ɗaukar ɗalibai daga ko’ina cikin wannan yanki har daga ƙasar Nufe. Misali, a cikin shekarar 1935 daga cikin ɗaliban da aka ɗauka a Kwalejin Katsina akwai Nufawa cikinsu (Indabawa, 1997:200).

A cikin wannan ƙarni dai an sami ƙarin shigowar wasu Nufawa a sassa daban-daban na ƙasar Hausa don neman aiki a ma’aikatun da Turawan Mulkin Mallaka suka kafa a wasu garuruwan da suke cikin ƙasar Hausa. An sami Nufawa waɗanda suka yi aiki a matsayin leburori da masinjoji da dai sauran ayyuka.

Ga waɗanda suka sami damar yin karatun zamani an ɗauke su a matsayin akawu-akawu don su yi aiki a tashoshin jiragen ƙasa da dai sauran ayyuka. An kuma ƙara samun shigowar Nufawa cikin ƙasar Hausa bayan samun mulkin kai. Sun shigo don yin aikace – aikace a hukumomi da ma’aikatu da kamfanonin Gwamnatin Jihar Arewa.

A Sakkwato ma akwai ire-iren waɗannan Nufawa kamar Malam Abdullahi Ndagi da Malam Mohammed Bello da Alhaji Abdullahi Jimada da dai sauransu. A Sakkwato Nufawa sun kafa ƙungiyar taimakon-kai-da-kai don haɗa kan dukkan Nufawan da suke zaune a Sakkwato da kewaye a unguwannin Anguwar Nufawa da Pategi da Kurmin Nufawa da Tako da dai sauransu (Bello: 1999:36, 48,50).

Kasancewar mafi yawancin Nufawan da suka shigo ƙasar Hausa mabiya addinin Musulunci ne ya sa suka sami karɓuwa wurin al’ummar Hausawa. Wannan ya taimaka an sami musayar al’adu da auratayya a tsakaninsu.

Kamar yadda Nufawa suka shigo ƙasar Hausa, an sami wasu Hausawa da suka yi ƙaura daga ƙasar Hausa suka koma ƙasar Nufe. Ire – iren waɗannan Hausawa sun je wannan ƙasa ne don yin kasuwanci da wasu hulɗoɗi.

A sakamakon haka ne a yanzu akwai Hausawa masu yawa waɗanda suke zaune a garuruwa da ƙauyukan ƙasar Nufe, waɗanda suka haɗa da Bida da Katcha da Lafai da Agaye (Hira da GHM, a garin Bida, a ranar 18/8/2004). Ire-iren waɗannan Hausawa sun zama ‘yan ƙasa kuma suna magana da harshen Nufanci kamar yadda suke magana da harshen Hausa, kuma al’adunsu da na Nufawa na yi wa juna shigar giza-gizai.

Nason Al’adun Nufawa Kan Hausawa

Ayyuka irin na wanzancin Hausawa waɗanda Nufawa suke yi ba su da yawa kamar yadda aka same su a wurin al’ummomin Fulani da Barebari da Buzaye. Wannan dalili ne ya sa nason da aka samu na al’adun Nufawa cikin wanzancin Hausawa ba su da yawa ƙwarai. Amma kuma duk da haka akwai wasu fannoni na wannan sana’a waɗanda suka samo asali daga al’adun Nufawa.

Cire Belun-wuya

A al’adar Nufawa ba su damu da cire belun-wuya ba, maimakon cirewa suna ba da magani ne. Wannan al’ada ta yi naso a kan wasu Hausawa waɗanda suke zaune a ƙasar Nufe, don kuwa akwai waɗanda idan aka haifa masu jariri, maimakon wanzami ya cire belun, sai dai ya ba da magani wanda za a riƙa ba jaririn ya riƙa sha ko kuwa a ɗaura masa wani karhu a wuya (Hira da AGHM da AMB, Jihar Neja da AYAUB, Jihar Neja da HMA da YDG da AM da AD a ranakun 18 da 19 da 20 ga watan Agusta 2008).

Wannan al’amari ya yi tasiri a kan wanzancin Hausawa saboda wasu wanzamai waɗanda suke yin ayyuka a ire-iren waɗannan gidaje suna rasa ayyuka. Wanda a dalilin haka abubuwan suke shigowa a wurinsu za su ragu.

Askin Jarirai na Suna da Lokacin Yin sa

Wani ɓangare wanda al’adun Nufawa suka yi naso a cikin wanzancin Hausawa shi ne ta fuskar askin jarirai na suna. A al’adar Nufawa ba dole ne a yi wa jariri aski a ranar suna ba, ana iya yin wannan aski a kowace rana kafin a yi suna ko bayan an yi suna. Wasu ma ba sa yi wa jariran da aka haifa maza ko mata askin ƙwaryar molo, a maimakonsa a lokacin da ta yi tsawo sosai, sai dai a daddatse ta da almakashi.

Irin wannan al’ada ta yi tasiri sosai a kan wasu Hausawa waɗanda suke zaune a ƙasar Nufawa da ma wasu da suke zaune a wasu sassa na ƙasar Hausa, don kuwa a wannan zamani akwai wasu Hausawa waɗanda a lokacin da aka yi masu haihuwa, idan aka kwana biyu ko uku da haihuwar, sai su sanya wanzami ya yi wa abin da aka haifa namiji ko mace aski ba sa jira sai ranar suna.

Wasu kuma ba sa yin askin sai bayan kwana ɗaya ko wuce haka da yin suna. Yin haka ya saɓa al’adar yin askin jariri a ƙasar Hausa (ADS da MMSAB da MLTG da HIAY da MHYB, a ranakun 18 da 19 da 20/8/2008).

Nason Al’adun Nufawa ta Fuskar Ladar Aikin Wanzanci

A al’adar Nufawa idan aka yi wani aiki wanda ya danganci aski ko kaciya ko ba da maganin gargajiya, waɗanda aka yi wa aikin ne suke biya, ba kamar a al’adar Hausawa ba, wadda idan aka yi haihuwa ko kaciya ‘yan’uwa da abokan arziki ne suke tattara kuɗi su biya wanzamin. Haka kuma hatsi ne kawai suke bayarwa, ba a sanya kayan yaji irin su barkono da kanwa da citta da makamantansu.

Irin wannan al’ada ta yi naso a kan wasu Hausawa waɗanda suke zaune a ƙasar Nufawa domin kuwa a wannan zamani duk wanda matarsa ta haihu, shi ke biyan wanzamin da ya yi aski da sauran al’adun wanzanci, saɓanin yadda ake yi a ƙasar Hausa inda ‘yan’uwa da abokan arziki suke tattara kuɗi domin biyan wanzamin.

Haka kuma tsaba kaɗai ake ba wanzami, ba a haɗawa da kayan yaji kamar yadda aka saba yi a ƙasar Hausa. Wannan al’amari ya yi tasiri a kan wanzanci saboda an sami akasi ta fannin abubuwan da ake biyan wanzami waɗanda suka saɓa da ire-iren waɗanda ake bayarwa a al’adar Hausawa (ADS da MMSA da MLT da HIAY da MHYB, 18 da 19 da 20/8/2008).

Karanta Shigowar Buzaye Ƙasar Hausa

Wannan bayani an ciro shi ne daga kundin bincike mai taken: SANA’AR WANZANCI DA SAUYE-SAUYEN ZAMANI JIYA DA YAU wanda BASHIR ALIYU SAFANA SALLAU ya wallafa WANDA AKA GABATAR A TSANGAYAR FASAHA DA ADDININ MUSULUNCI SASHEN KOYAR DA HARSUNAN NIJERIYA JAMI’AR BAYERO, KANO, DOMIN CIKA WANI ƁANGARE NA SAMUN DIGIRI NA UKU (Ph.D) A FANNIN HAUSA

MAYU 2009/JUMADA ULA 1430

Edita@rumasau-kallamu

13/08/2025
Shigowar Buzaye Ƙasar Hausa

Buzaye mutane ne waɗanda suke zaune rukuni-rukuni a cikin Hamadar Sahara da kuma a yankin Sahel da yake cikin Afrika ta Yamma.

Buzaye sun kasu zuwa manyan rukunoni uku kamar haka; akwai na Tassili-ni-Ajjar da na Ahaggar da kuma na Adrar-n-Ifoghas (Labaran, 1975:1). Al’ummar Buzaye suna zaune a bisa tsarin zamantakewar rukunoni. Kowane rukuni yana tafiyar da harkokinsu a ƙarƙashin wasu shugabanni.

Akwai Amanokal waɗanda su ne dattawa masu bayar da shawara kan dukkan abin da ya shafi al’ummarsu. Imajeghen su ne mayaƙa kuma suna ƙarƙashin ikon Imghad waɗanda su ‘ya’ya aka haife su. Akwai kuma “Ineslemen”waɗanda su suke yin sasanci da alƙalanci da tafiyar da harkokin addinin Musulunci a tsakanin Buzaye.

Daga nan, sai Enadan watau baƙaƙen maƙera da Ikanawan masu ginin tukwane, daga ƙarshe sai baƙaƙen bayi da ake kira Iklan, idan suka sami ‘yanci ana kiran su da sunan Iderfan. Baƙaƙen Buzaye sun fi jajaye yawa (Hammani, 1975:194).

Ko da yake mafi yawancin Buzaye makiyaya ne waɗanda suke yawace-yawace domin neman wuraren da za su yi kiwon dabbobinsu, waɗanda suka haɗa da raƙuma da awaki da tumaki da dawaki da jakuna da sauransu, amma wasu daga cikinsu kamar Enadan da Ikanawan da Iklan suna zaune a garuruwa irin su Agades wanda a yanzu shi ne babban birninsu da kuma Arlit da Tchivozum da Iferouom da Ingel da Adeɓbissinat da Tchimia da Tabelot da Aoudaɓas da Elmiki da Egadawel da Dabaga da dai sauransu (Hira da AHSAMA, 20/5/2005).

Bayan kiwon dabbobi Buzaye suna yin noma da ‘yan aikace- aikacen ƙodago don samun kuɗin ɓatarwa kuma suna yin kasuwanci. Daga cikin abubuwan da suke nomawa akwai dabino da kayan marmari. Akwai tsohuwar dangantaka tsakanin Buzaye da Hausawa wadda ita ce ta taimaka wajen shigowar Buzaye ƙasar Hausa.

An bayyana cewa sakamakon mamayewar da Larabawa suka yi ko’ina cikin ƙasar Buzaye, an tilasta wa wasu daga cikinsu yin ƙaura suka yiwo kudu har zuwa cikin ƙasar Hausa. Haka kuma shigowar Turawan Faranshi cikin ƙasar Buzaye wadda ta haifar da zanga-zangar da Buzaye suka yi daga shekarar 1916 zuwa 1918 ta ƙara taimakawa wajen yin ƙaurar Buzaye suka yi kudu har zuwa cikin ƙasar Hausa (Labaran, 1975:1).

Bayan wannan an bayyana cewa dangantakar jini da al’adu da kasuwanci sun ƙara taimakawa wajen shigowar Buzaye ƙasar Hausa. Kafin zuwan Turawan Mulkin Mallaka na Faranshi da na Ingilishi a ƙasashen Sudan ta tsakiya, wasu al’ummomi haɗe suke da juna a ƙarƙashin sarki ɗaya. Zuwan Turawa da kuma ƙirƙiro iyakokin zamani ya raba al’umma ɗaya zuwa ƙasashe biyu.

A iya ganin haka a tsakanin Maraɗi da Katsina da kuma tsakanin Tchibiri da Zamfara, inda Maraɗi da Tchibiri suka faɗa cikin Jamhuriyar Nijar, Katsina da Zamfara aka bar su cikin Tarayyar Nijeriya. Waɗannan al’ummomi waɗanda suke cikin ƙasar Hausa sun yi iyaka da ƙasashen Buzaye, wannan maƙwabtaka ta ƙara taimakawa wajen yin cuɗanya a tsakaninsu wadda ta haifar da auratayya. Ta haka ne aka sami shigar al’adun Buzaye cikin al’adun Hausawa, haka kuma aka sami shigar al’adun Hausawa cikin na Buzaye.

Wani al’amari wanda ya ƙara taimakawa wajen shigowar Buzaye ƙasar Hausa shi ne yaƙin jihadin Shehu Usmanu Ɗanfodiyo wanda ya gudana a tsakanin shekarun 1804 zuwa 1809. A wannan yaƙi wasu Buzaye sun taimaka wa rundunar Shehu Ɗanfodiyo, wasu kuma suka taimaka wa sarakunan Gobir. An bayyana cewa Buzaye waɗanda ake kira Kel Geres da Itesan suna zaune a cikin ƙasar Hausa tun lokaci mai tsawo da ya gabata.

A saboda haka sun ɗauka yawan rundunonin Gobirawa na da ƙarfi sosai wanda za su iya cinye rundunar Shehu Ɗanfodiyo da yaƙi. Wannan ne ya sa suka bayar da goyon bayansu ga Sarakunan Gobir. Amma Buzaye Ineslemen da magoya bayansu sun yi mubayi’a ga rundunar Shehu Ɗanfodiyo, kuma suka shiga aka yaƙi Gobirawa tare da su (Hammani, 1975:197,198).

A Kano an bayyana cewa Buzaye ne daga Agades suka kafa unguwar Agadasawa a cikin Birnin Kano tun lokaci mai tsawo da ya gabata. An ƙara da bayyana cewa tsakanin shekarar 1916 zuwa 1919 Buzaye kimanin dubu talatin (30,000) suka yi ƙaura daga ƙasarsu suka shigo ƙasar Hausa. Waɗannan Buzaye sun baro ƙasarsu ne suka zauna a garuruwa da ƙauyukan cikin ƙasar Hausa.

Wannan kuwa ya faru ne sakamakon zanga-zanga da tawayen da suka yi wa Turawan Mulkin Mallaka na Faranshi. Mafi yawa daga cikin ire-iren waɗannan Buzaye sun zaɓi su zauna a garin Kano da ƙauyukan da suke kusa da ita fiye da sauran garuruwan ƙasar Hausa kamar Zariya da Katsina da dai sauransu. Wannan kuwa ya faru ne saboda Kano ta fi sauran waɗannan garuruwa samun wuraren yin aikace-aikacen samun kuɗi, kuma a Kano akwai ‘yan uwa da abokan arziki waɗanda suke zaune a nan shekaru da dama da suka gabata.

Waɗannan Buzaye suna zaune a wurare daban-daban cikin Birnin Kano musamman wuraren da suke da kamfanoni da gidajen attajirai waɗanda ake ɗaukar su aikin gadi, kuma suna sayar da shayi. Amma aikin gadi shi ne babban aikin da aka san mafi yawancin Buzaye da suka shigo ƙasar Hausa suke yi domin samun kuɗi (Baƙo, 1990: 138,140). Dangane da shigowar Buzaye ƙasar Katsina an sami bayanin da ya nuna sun shigo wannan ƙasa tun fiye da shekaru ɗari biyu da suka wuce. Waɗanda suka shigo suna da yawan gaske kuma a ƙasar Mani suka fara sauka.

Daga can ne wasu suka ƙara yin kudu waɗanda a yanzu ana samun zuri’arsu a garuruwan da suke kusa da Katsina kamar Kaita da Jibiya da Mashi da Dutsi da Kankiya da Rimi da Charanci da Kusada da Ingawa da Musawa da Safana da Kurfi da Dutsin-ma da Batsari da kuma cikin Birnin Katsina da ƙauyukan da suke ƙarƙashin mulkin waɗannan garuruwa (Hira da MGƊ, a garin Mani, a ranar 14/7/2005).

Ire – iren waɗannan Buzaye sun kasu zuwa kashi-kashi kamar haka; akwai masu tsagar ɗunkin huɗu da tukarci da makitanawa waɗanda su bayin Buzayen Tassawa ne. Wasu Buzayen sun shigo ƙasar Hausa ne a sakamakon kasuwancin da ya gudana tsakaninsu da mutanen ƙasar Hausa. Bayanai sun nuna tun kafin ƙarni na goma sha tara akwai hulɗar kasuwanci wadda aka gudanar ta hanyoyin kasuwanci waɗanda suka biyo cikin ƙasashen Buzaye.

Daga nan suka ratsa ta cikin hamadar Sahara zuwa wasu sassan ƙasar Hausa da kewaye. A lokacin da ake gudanar da wannan kasuwanci Buzayen da suke shigowa ƙasar Hausa suna safarar kayayyaki daga ƙasarsu waɗanda suka haɗa da dabbobi da dabino da kanwa da balma da manda da kayan hawan dawaki irin su sirdi da linzami da mashinfiɗan sirdi da kayan ado da dai sauransu. Bayan sun sayar suna sayen kayayyaki daga ƙasar Hausa don kai wa kasuwannin ƙasarsu.

Ire – iren kayayyakin da suke saye daga kasuwannin ƙasar Hausa sun haɗa da abinci kamar gero da dawa, suna kuma sayen suturu irin waɗanda aka saƙa a ƙasar Hausa da baba da shunin gadi da auduga da dai sauransu.

Haka su ma Hausawa suna yin safarar kayayyaki daga ƙasar Hausa zuwa ƙasar Buzaye, kuma suna sawo kayayyaki daga wannan ƙasa zuwa ƙasar Hausa. Ta irin wannan kasuwanci ne wasu Buzaye suka yi zamansu a wasu garuruwa na ƙasar Hausa kamar Kano da Katsina da Zamfara da Gobir da kuma ƙauyukan waɗannan garuruwa (Labaran, 1975:11 – 15).

Dalilin kasuwanci da wasu hulɗoɗi wasu Hausawa sun yi ƙaura daga ƙasar Hausa zuwa ƙasar Buzaye, kuma suna zaune a can shekaru da dama da suka wuce. Tsakanin Buzayen da suka shigo ƙasar Hausa da kuma Hausawan da suka shiga ƙasar Buzaye an sami dangantaka mai inganci wadda ta haifar da musayar al’adu da auratayya a tsakaninsu.

A nan al’adun Buzaye waɗanda suka shafi aure da haihuwa da mutuwa sun shiga kuma suka yi naso cikin al’adun Hausawa. Haka nan ma irin wannan ta auku ga al’adun Buzaye. Wani babban al’amari da ya faru a sakamakon wannan cuɗanya shi ne, Buzayen da suka shigo ƙasar Hausa shekaru aru-aru da suka wuce, kuma suka yi zamansu cikin ƙasar Hausa sun rikiɗe sun koma Hausawa a harshe da adabi da al’adu, amma wannan al’amari bai shafi Hausawan da suka koma ƙasar Buzaye ba. Don kuwa ba su yada harshensu da adabinsu da al’adunsu ba.

Nason Al’adun Buzaye A Kan Wanzancin Hausawa

A wurin Buzaye ana gadon wani ɓangare na sana’ar wanzanci, haka kuma akwai sashen da ba sai an gada ba kowa yana iya yi. Waɗanda suka gaji yin sana’ar wanzanci su ne ake kira da sunan “aghachaou”, kuma su ne suke yin ayyuka irin su cire belun-wuya da kaciya da tsagar gado da ta kwalliya. Amma sauran ayyuka musamman aski kowa yana iya koyo ya riƙa ba dole sai wanda ya gada ba. Dangane da wannan bincike an gano akwai wasu al’adun Buzaye waɗanda suka yi naso cikin wanzancin Hausawa a waɗannan fannoni.

Cire Belun-wuya

A al’adar Buzaye a lokacin da aka cire wa jariri ko yaro belun-wuya, sai a jiƙa kanwa da ruwa a ɗiga wa wannan jariri ko yaron ruwan don maganin tsayar da jini da kuma saurin warkewar wurin da aka yi yankan. Haka kuma wanda aka cire wa belun zai sami sauƙin zafi da ciwo a cikin maƙogaronsa inda aka cire belun (AHSAMA, Jamhuriyar Nijar, a ranar 20 ga watan Mayu 2005).

Wannan al’ada ta yi naso sosai a wurin Hausawa, don kuwa a wannan zamani a mafi yawancin sassan ƙasar Hausa idan aka cire wa jariri ko yaro belun-wuya, sai wanzamin ya umurci iyayen yaron da su jiƙa kanwa da ruwa a ba wannan jariri ko yaron ruwan ya sha domin maganin tsayar da jini da saurin warkewa da kuma sauƙin zafi da tsananin ciwo a cikin maƙogaro kamar yadda Buzaye suke amfani da shi (Hira da MASASKM, a fadar Sarkin Katsinan Maraɗi, Jamhuriyar Nijar, a ranar 2 ga watan Maris, 1998) .

Aski Da Ladar Da Ake Biya

A lokacin da aka haifi jariri, a al’adar Buzaye ana iya yi masa aski a kowace rana ake so, ba dole sai an keɓe wata takamaimar rana ba. Mafi yawancin lokaci Buzaye sun fi yi wa jariransu aski kafin ranar suna watau kwana biyu ko uku ko huɗu da haihuwa. Haka kuma a al’adarsu ba wanzaman gado ne suke yin irin wannan aski ba, baƙaƙen maƙera waɗanda su abokan wasan Buzaye ne suke yin irin wannan aski.

Idan suka gama aski ba a biyan su da wasu kuɗi, suna ɗibar nama ne daga dabbar suna wadda aka yanka, sannan kuma ana ƙara masu da abinci (Hira da AAASA, Jamhuriyar Nijar, a ranar 20 ga watan Mayu, 2005).

Irin wannan al’ada ta yi naso a cikin wanzancin Hausawa, don kuwa a wannan zamani akwai wasu Hausawa waɗanda ke yi wa jariran da aka haifa aski kwana biyu ko uku ko huɗu da haihuwarsu. Ire-iren waɗanda suke koyi da irin wannan al’ada ba sa bari sai ranar suna su yi wa jariransu aski.Haka kuma wajen biyan ladar askin suna biyan wanzamin da ya yi askin da abinci da naman dabbar suna kamar yadda Buzaye suke yi.

Wannan al’ada ta yi tasiri a kan wanzanci saboda wanzaman Hausawa da suke yi wa ‘yan’uwansu waɗanda suka yi koyi da wannan al’ada ta saɓa yadda ake yin wannan sana’a a ƙasar Hausa a inda ba a yi wa jariri askin suna sai ranar suna ko bayan an yi suna (Hira da MGƊASASƘ, a fadar Mai Martaba Sarkin Ƙwanni-Birnin Ƙwanni, Jamhuriyar Nijar, a ranar 3 ga watan Maris 1998).

Nason Al’adun Buzaye A Kan Tsagar Gado

Akwai wasu Hausawa waɗanda saboda wasu dalilai suke barin tsagarsu ta gado su ɗauki irin ta Buzaye. Misali, a ƙasar Katsina akwai wasu daga cikin mutanen wannan ƙasa waɗanda suka bar yin tsagar gado irin ta Katsinawa watau bille suka ɗauki irin ta Buzaye. Wannan kuwa ya faru ne saboda irin muzantawa da ƙyama da wasu Hausawa suke nuna wa masu irin wannan tsaga ta Katsinanci.

Saboda hulɗa wadda take tsakanin ire-iren waɗannan Katsinawa da Buzaye, sai suka riƙa kwaikwayon yin tsagarsu a matsayin wadda suka gada. A nan ma wannan al’ada ta Buzaye ta yi naso a kan sana’ar wanzanci saboda wanzaman Hausawa ne suke yi wa waɗannan Hausawa irin tsagar Buzaye, ba wanzaman Buzaye ne suke shigowa ƙasar Hausa don yin ire-iren waɗannan tsaga ta Buzaye.

Nason Al’adun Buzaye Kan Aski

Al’ummar Buzaye na yi wa ‘ya’yansu tukku a ƙeya wanda ba sa aske shi sai lokacin da wannan yaro ya yi girma sosai ya isa aure. Irin wannan al’ada ya yi tasiri a kan wasu Hausawa musamman waɗanda suke zaune a ƙasar Buzaye da kuma wasu sassan ƙasar Hausa waɗanda suke maƙwabtaka da ƙasar Buzaye irin su Katsina da Daura da Maraɗi da Ƙwanni da Kano da Zamfara.

Wannan kuwa ya faru ne saboda a wannan zamani akwai wasu Hausawa waɗanda suke yi wa ‘ya’yansu irin wannan tukku a matsayin na gado (Hira da MGƊASASƘ, a Birnin Ƙwanni da kuma MASASKM, dukkansu a Jamhuriyar Nijar a ranakun 3 da 4 ga watan Maris 1998).

Nason al’adun Buzaye a irin wannan aski ya fito ne saboda wanzaman Hausawa ne suke yi wa Hausawa waɗanda suka yi kwaikwayon yin irin wannan nau’i na aski ba wanzaman Buzaye ne suke shigowa ƙasar Hausa su yi wa Hausawa ba.

Karanta Shigowar Barebari Ƙasar Hausa

Wannan bayani an ciro shi ne daga kundin bincike mai taken: SANA’AR WANZANCI DA SAUYE-SAUYEN ZAMANI JIYA DA YAU wanda BASHIR ALIYU SAFANA SALLAU ya wallafa WANDA AKA GABATAR A TSANGAYAR FASAHA DA ADDININ MUSULUNCI SASHEN KOYAR DA HARSUNAN NIJERIYA JAMI’AR BAYERO, KANO, DOMIN CIKA WANI ƁANGARE NA SAMUN DIGIRI NA UKU (Ph.D) A FANNIN HAUSA

MAYU 2009/JUMADA ULA 1430

Edita@rumasau-kallamu

12/08/2025
Shigowar Barebari Ƙasar Hausa
Barebari su ne mutanen da suke zaune a Arewa maso gabas da ƙasar Hausa a farfajiyar tabkin Chadi. Su ne suka kafa daular Kanuri ta Kanem Borno a shekaru ɗaruruwa da suka wuce. A bayanan da aka samu an bayyana cewa wannan daula ta fara baɓaka a cikin ƙarni na goma sha ɗaya lokacin mulkin Mai Umme (Hume) 1085 zuwa 1097.

Ana tunawa da shi a matsayin wanda ya fara karɓar addinin Musulunci daga cikin sarakunan Kanuri. A yanzu babban birnin Barebari shi ne Borno ko Maiduguri. Daga wancan lokaci har zuwa cikin ƙarni na goma sha takwas wannan daula ta sami haɓaka da faɗaɗa a wurare da dama da suke cikin Sudan ta tsakiya. Ta sami damar mamaye al’ummomi masu yawa waɗanda suke iyaka da ita, wannan ne ya tilasta masu biyan kuɗin ƙasa ga sarakunan Barebari.

Dangane da dangantakar da ta faru a tsakanin Barebari a ɓangare ɗaya da kuma al’ummomin ƙasar Hausa a ɗaya ɓangaren, a iya cewa da farko ta yaƙe-yaƙe ce don mallakar hanyoyin kasuwanci da suka ratsa ta cikin Hamadar Sahara zuwa Afrika ta Arewa. Dangantaka ta biyu ita ce wadda aka samu sakamakon haɓakar addinin Musulunci da ya shigo cikin waɗannan ƙasashe (Adeleye, 1975:557). Haka kuma ana sa ran addinin Musulunci ya shigo cikin ƙasar Hausa ta Borno tun kafin ƙarni na goma sha huɗu(Yahaya, 1988:8).

Cikakkiyar dangantaka wadda ta ƙara taimakawa wajen shigowar Barebari ƙasar Hausa ta faru ne a ƙarshen ƙarni na goma sha shida. Hakan kuwa ya faru ne a sakamakon haɓaka da Borno ta yi ta fuskar addinin Musulunci, don kuwa a lokacin Borno ta zama cibiyar koyarwa da yaɗa addinin Musulunci wadda babu kamar ta a duk tsakiyar Sudan. Saboda haka ne mutanen ƙasar Hausa ta fuskar addinin Musulunci suka dogara kan malaman da suka fito daga Borno ko waɗanda suka yi karatun addinin Musulunci a ƙasar Borno.

An sami shahararrun malamai masu yawan gaske waɗanda suka yi ƙaura daga Borno suka shigo ƙasar Hausa. Misali, mahaifan shahararren malamin nan wanda aka haifa a cikin shekarar 1595 mai suna Abu Abdullahi Muhammad b. Masanih b. Muhammad b. Abdullah b. Nuh al-Barnawi al-Katsinawi wanda kuma aka fi sani da suna Wali Ɗanmasani, sun yiwo ƙaura ne daga Borno, shi kuma an haife shi a Katsina. A halin yanzu zuri’ar wannan malami na zaune a unguwar Masanawa ta cikin birnin Katsina.

Wannan ya bayyana mahaifansa ko kakanninsa suna cikin malaman da suka yiwo ƙaura daga Borno suka shigo Katsina a farkon ƙarni na goma sha shida. Bayan su akwai kuma masanin nan mai suna Muhammad b. Ahmad b. Abi Muhammad al-Tazakhti wanda aka fi sani da sunan Wali Ɗantakum, ya rasu a wajen shekarar 1529. Akwai kuma wani shahararren malami mai suna Makhluf b. Ali b. Salih al-Bilbali wanda ya rasu a cikin shekarar 1532. Waɗannan baƙi har yanzu suna nuna asalinsu Barebari ne don kuwa suna yi wa ‘ya’yansu tsagar fashin goshi irin ta Barebari (Usman, 1972:186,190).

Dangane da shigowar Barebari Kano, an bayyana cewa, bayan shigowar ɗaiɗaiku tun lokaci mai tsawo da ya gabata, an sami shigowar wasu da yawan gaske a lokuta uku kamar haka:
- A farkon ƙarni na goma sha biyar a sakamakon rashin zaman lafiya da ya faru a Daular Kanem da ta Borno da kuma buɗe hanyar kasuwanci daga Borno zuwa Kano wadda ta wuce zuwa yankin Gwanja, Barebari masu yawa sun shigo ƙasar Kano.
- A tsakiya da ƙarshen ƙarni na goma sha takwas an sami shigowar Barebari cikin ƙasar Kano sakamakon fari wanda ya haifar da ƙarancin abinci da aka fuskanta a ƙasar Borno.
- A sakamakon hare-haren da Rabeh ya riƙa kaiwa cikin Daular Borno a ƙarshen ƙarni na goma sha tara da kuma farkon ƙarni na ashirin ya ƙara taimakawa wajen shigowar Barebari cikin ƙasar Kano.
Waɗannan Barebari ne suka kafa unguwannin Zangon Barebari da Malangari, haka kuma akwai waɗanda suke zaune a cikin wasu unguwanni kamar Fagge da ‘Yandoya da Gabari dukkan su a cikin Birnin Kano (Baƙo, 1990:72, 98,99).

An sami bayanin daɗaɗɗiyar dangantaka tsakanin Barebari da mutanen Zariya, domin kuwa an bayyana cewa a cikin ƙarni na goma sha takwas har zuwa lokacin jihadi Daular Borno ta mamaye Zariya. Wannan ne ya sa aka sami zaunannen wakilin Mai na Borno a fadar Sarkin Zazzau wanda yake riƙe da muƙamin “Kachalla”. Wannan dangantaka ta ƙara taimakawa ƙwarai wajen shigowar Barebari ƙasar Zazzau.

A dalilin haka ne Barebari suka sami sarautar Zazzau, wanda a yanzu daga cikin gidajen sarautar Zazzau akwai gidan Yamusa waɗanda asalinsu Babarbare ne. Ta fuskar addinin Musulunci, Barebari sun yi gagarumin aiki a ƙasar Zazzau da kewayenta, don kuwa daga cikin limaman Zariya, Limamin Kona ana ba da shi daga al’ummar Barebari (Hogben, 1967:118).

Bayanan da aka samu dangane da ƙaura da shigowar Barebari ƙasashen Hausa na Yamma, wato Zamfara da Gobir, an bayyana cewa an sami shigowar Barebari a waɗannan ƙasashe a lokaci mai tsawo da ya gabata. An ce wasu malamai daga Borno sun shigo ƙasar Zamfara a cikin ƙarni na goma sha bakwai, kuma ana tsammani su ne suka shigar da wasu sarakunan Zamfara cikin addini Musulunci.

Wasu daga cikin malaman Anka sun bayyana cewa asalinsu daga Borno suke. Waɗannan malamai Barebari suna da babban matsayi a ƙasar Zamfara don kuwa mafi yawanci su ne limamai a Anka (Nadama, 1977:185,186). Ƙaura da shigowar Barebari cikin ƙasar Zamfara ba ga malamai kaɗai ta tsaya ba, a cikin ƙarni na goma sha bakwai an sami wani ɗan sarki da ya yi gudun hijira daga Borno saboda wasu dalilai ya sauka a Fadamar Kanwa.

Wannan ɗan sarki mai suna Modu Masika ya zo da tawagar dakaru Barebari masu yawan gaske, waɗanda daga cikin su akwai mahaya dawaki ɗari da ‘yan lifidda arba’in. An bayyana cewa waɗannan Barebari sun sauka a wannan wuri lokaci mai tsawo da ya gabata tun kafin zuwan Gobirawa Birnin Alƙalawa (Nadama, 1977:186,187).

A ƙasar Zamfara akwai Burmawa waɗanda ake sa ran sun fi dukkan mutanen da suke ikirarin asalinsu Barebari ne yawa. Yana da matuƙar wuya a ce a lokacin da suka shigo ƙasar Zamfara daga Borno, amma bayanan da aka samu sun bayyana cewa a lokacin da suka shigo ƙasar Zamfara sun sauka a wuraren da suke kewayen gulbin Sakkwato.

Shugaban tawagar waɗannan Barebari mai suna Zarra ya sauka a Ƙumcin Gizo, a inda aka ce ya aika wa Galadiman Borno da ya yi masa sarautar Sarkin Burmi. Daga Ƙumcin Gizo wasu suka yi gaba zuwa Jargaɓa, daga ƙarshe suka sauka a Bakura a farkon ƙarni na goma sha takwas. A wannan lokaci ne waɗannan Barebari Burmawa suka kafa wasu garuruwa a ƙasar Zamfara waɗanda suka haɗa da Rara da Riji da ‘Yar Tsakuwa.

An tabbatar da a cikin ƙarni na goma sha takwas akwai Barebari ‘yan kasuwa da malamai masu yawa a garuruwan ƙasar Zamfara waɗanda suka haɗa da Birnin Zamfara da Kiyawa da Banga Tumfafi da Kamani da kuma ‘Yandoto (Nadama, 1977:191,192).

Su ma Hausawa saboda kasuwanci da neman ilimin addinin Musulunci sun yi ƙaura daga ƙasar Hausa suka koma ƙasar Borno. Sakamakon shigar Hausawa ƙasar Borno an sami auratayya tsakaninsu da Barebari, amma duk da haka ba a sami abin da ya faru ga Barebarin da suka shigo ƙasar Hausa ba waɗanda suka rikiɗe suka koma Hausawa.

Hausawan ba su koma Barebari ba, hasali ma dai mafi yawancin Barebari suna magana da harshen Hausa. Abin da ya faru shi ne, Hausawan suna magana da harshen Kanuri kamar yadda suke magana da harshen Hausa, kuma wasu al’adun Barebari sun shiga cikin al’adun Hausawa ta fuskar aure da haihuwa da mutuwa da sauran wasu ma’amalolin rayuwa na yau da kullum.

Ire-iren waɗannan Hausawa suna zaune a unguwannin Hausari da Bulunkutu da Gwange da London-Ciki da Jajere duk a cikin Birnin Maiduguri da wasu garuruwa a cikin jihar Borno da Yobe. Haka kuma akwai wasu da suke zaune a Damagaram ta cikin Jamhuriyar Nijar (Hira da MSYB, a ranar 26/5/2005).

Nason Al’adun Barebari a Kan Wanzancin Hausawa

A wurin Barebari sana’ar wanzanci ta samo asali ne tun lokacin Annabi Muhammadu (tsira da amincin Allah su ƙara tabbata a gare shi), don kuwa sun bayyana cewa, ita kanta kalmar ‘wanzama’ sunan da suke kiran wanzami da shi, ta samo asali ne daga kalmar Larabci ta ‘hajam’ da ‘hajama’, ma’ana mutumin da yake yin ƙaho, ko ‘bessem kastama’ da harshen Barbarci.

Sun ƙara da bayyana cewa, wani wanzami ya yi wa Manzon Allah ƙaho, a lokacin da ya fitar da jinin don zubarwa, sai ya ga ƙasa ta buɗe, da kuma ya ɗaga kansa sama, sai ya ga ita ma samaniya ta buɗe.

Wannan ne ya sa shi tunanin cewa dukkan waɗannan halittu na Ubangiji suna buƙatar a zuba jinin Manzon Allah a cikinsu. Daga nan sai ya yanke hukuncin ya shanye wannan jini. Wannan dalili ne ya sa a yau ake danganta wanzamai da mutane waɗanda suke da jinin Annabi a cikin jikinsu, kuma aka riƙa danganta su da shariftaka (Sheriff, 2000:62).

A al’adar Barebari ana gadon sana’ar wanzanci, haka kuma a wasu lokuta waɗanda suka yi gado sukan iya koya wa waɗanda ba su gada ba, amma shugaban wanzamai wanda suke kira da sunan ‘Zanna Ɗambusuma’, dole sai wanda ya gaji wannan sana’a ne ake naɗawa kuma Shehun Borno ne yake naɗa shi.

A yanzu wannan sarauta tana hannun Zanna Ɗambusuma Madu Aji, kuma yana da mataimaka waɗanda kowanen su yana riƙe da irin tasa sarauta waɗanda suka haɗa da ‘grema’ da ‘fuwu’ da ‘kazalla’.

A al’adar Barebari cikakken wanzami ko ‘wanzama’ ko’diyeji’ shi ne wanda ya koya kuma ya iya ayyuka irin su tsagar gado da cire belun-wuya da kaciya da ƙaho da yin tsagar ciki a ƙarƙashin cibiya da kuma bayar da magungunan gargajiya da sauran ayyuka waɗanda suka danganci kiwon lafiyar mutane (Sheriff, 2000:66). Idan aka nazarci wannan bayani za a fahimci akwai kamanci tsakanin wanzancin Barebari da na Hausawa. Wannan kamanci ya ƙara taimakawa aka sami nason al’adun wanzancin Barebari cikin na Hausawa.

Wasu al’adun Barebari sun yi tasiri a kan al’adun wanzanci musamman ga Hausawa waɗanda suke zaune a ƙasashen Barebari kamar a Maiduguri da Damagaram da kuma a garuruwan da suke ƙarƙashin ikonsu. Haka kuma akwai wasu Hausawan ƙasar Hausa waɗanda al’adun Barebari suka yi tasiri a cikin rayuwarsu ta fuskar yadda suke tafiyar da al’adun da suka shafi ayyukan wanzanci.

An sami irin wannan naso ne daga wurin wasu Barebari waɗanda suka shigo ƙasar Hausa daga ƙasar Borno ko dai don yaɗa ilimin addinin Musulunci ko kuwa don yin kasuwanci da wasu ma’amalolin rayuwa. Yanzu za a yi nazarin wasu daga cikin fannonin wanzanci a yi bayanin wuraren da al’adun wanzancin Barebari suka yi tasiri a kan na Hausawa.

Cire Belun-wuya

A al’adar Hausawa a lokacin da aka cire wa jariri belun-wuya ana ɗebo sauyar dashi da ta fid-da-tartsa a dafa a ba shi ya sha don maganin zafin da zai biyo baya, kuma wurin da aka yi yankan ya warke da sauri. Sakamakon zamantakewa a tsakanin Hausawa da wasu baƙi an sami wasu magungunan masu sauƙin yi fiye da wanda suke da farko.

Misali, a al’adar Barebari bayan an cire wa jariri ko yaro belun-wuya, sai a daka ‘ya’yan bagaruwa a jiƙa garin da ruwa a ɗura masa wannan ruwa. Dalilin ba shi wannan ruwan magani shi ne don maganin zafin da zai biyo bayan cire belun kuma ya taimaka wajen tsayar da jini daga wurin da aka cire belun. Haka kuma zai taimaka sosai wajen saurin warkewar wurin da aka yi yankan (Hira da ZƊMA, a ranar 9 ga watan Janairu, 2008 a gidansa da ke a cikin garin Maiduguri).

Irin wannan al’ada ta yi tasiri a kan wanzancin Hausawa, don kuwa su ma Hausawa musamman waɗanda suke zaune a ƙasar Barebari da kuma wasu sassa na ƙasar Hausa irin su Katsina da Zamfara da Kano da Daura a lokacin da aka cire wa jariransu belun-wuya suna ba su irin wannan magani don koyi da Barebari (Hira da SASN, a ranar 10 ga watan Janairu, 2008 a gidansa da ke a unguwar Bulunkutu cikin garin Maiduguri.

Tasirin Magungunan Barebari a Kan Wanzanci

Wani ɓangare na al’adun Barebari wanda ya yi naso a kan wanzancin Hausawa shi ne ta fuskar maganin gargajiya. A wannan ɓangare an bayyana wanzaman Hausawa sun sami magani daga wurin wanzaman Barebari wanda zai taimaka wa wanzami idan yana yin aski wanda ake yi wa askin ba zai ji zafi ko wata takura ba.

Kamar yadda aka sami bayani an ce wannan magani ya samo asali ne daga wurin wani wanzami Babarbare wanda saboda yadda ya iya aski kuma labarinsa ya kai ko’ina cikin ƙasar Borno.

Da Shehun Borno ya sami labarin wannan wanzami, sai ya gayyace shi da ya zo don yi masa aski. A lokacin da aka gaya masa, sai ya je wurin mahaifinsa ya sanar da shi. Daga nan ne sai mahaifin wannan wanzami ya shawarce shi da ya samo mullin giginya wanda yake ɗauke da ‘ya’yan giginyar a daka shi cikin turmi a jiƙa cikin ruwa ya riƙa wanke hannuwansa da ruwan maganin.

Ya bayyana masa cewa yin haka zai taimaka idan yana yi wa mutane aski ba za su ji zafi ko wata takura ba. Da ya bi wannan shawara ta ƙara taimaka masa samun ɗaukaka a wurin Shehun Borno wadda ta kai har aka ba shi sarautar wanzamai watau “Zanna Ɗambusuma”.

Daga baya, sai sauran wanzamai suka gano wannan asiri su ma suka riƙa yi wanda ya taimaka masu wajen gudanar da wannan sana’a. Sannu a hankali ta hanyar cuɗanya tsakanin wanzaman Hausawa da na Barebari, sai su ma suka sami wannan asiri wanda har a wannan zamani suna amfani da shi (Sheriff, 2000:63).

Nason Tsagar Gado ta Barebari a Kan Wanzancin Hausawa

Al’adar da ta danganci tsagar gado irin ta Barebari ta yi tasiri a kan wasu Hausawa. Ta wannan fuska akwai wasu Hausawa musamman a ƙasar Katsina, waɗanda asalin tsagarsu ta gado billen Katsinanci ce. A wannan zamani saboda an ɗauki dukkan mai irin wannan tsaga ta billen Katsina matsayin Bamaguje wanda wasu mutane sukan muzanta, sai wasu masu irin wannan tsaga suka bar yin tsagar gaba ɗaya, amma waɗanda suke sha’awar tsagar, sai suka bar yin irin wannan tsaga suka ɗauki wata tsagar gado suka danganta da zuri’arsu.

Daga cikin ire-iren waɗannan tsage akwai ta Barebarin Katsina da fashin goshi waɗanda dukkan su asalinsu tsagen gado ne da ake yi wa wasu mutane don su bayyana asalinsu Barebari ne. Wannan al’ada ta yi tasiri cikin al’adun wanzanci saboda wanzamai Hausawa ne suke yin ire-iren waɗannan tsaga, ba wanzaman Barebari ne suke shigowa ƙasar Hausa ba.

A wannan zamani yana da wuya a ƙasar Katsina a bambance tsakanin waɗannan Barebari da kuma Katsinawa waɗanda suka bar yin tsagarsu ta asali suka ɗauki irin wannan tsaga ta Barebarin Katsina.

Danna nan don karanta Nason Al’adun Baƙi Maƙwabta Na Kusa A Wanzancin Hausawa

Wannan bayani an ciro shi ne daga kundin bincike mai taken: SANA’AR WANZANCI DA SAUYE-SAUYEN ZAMANI JIYA DA YAU wanda BASHIR ALIYU SAFANA SALLAU ya wallafa WANDA AKA GABATAR A TSANGAYAR FASAHA DA ADDININ MUSULUNCI SASHEN KOYAR DA HARSUNAN NIJERIYA JAMI’AR BAYERO, KANO, DOMIN CIKA WANI ƁANGARE NA SAMUN DIGIRI NA UKU (Ph.D) A FANNIN HAUSA

MAYU 2009/JUMADA ULA 1430

Edita@rumasau-kallamu
12/08/2025
Nason Al’adun Baƙi Maƙwabta Na Kusa A Wanzancin Hausawa

Wannan babi an yi bayani ne a kan nason al’adun baƙi maƙwabta na kusa waɗanda suka haɗa da Fulani da Barebari da Buzaye da Nufawa da Yarabawa da sauran ƙananan ƙabilu a kan wanzancin Hausawa. Da farko an fara kawo bayani kan ƙaura da shigowar waɗannan baƙi ƙasar Hausa, daga nan kuma sai aka ci gaba da kawo bayanai dangane da fannonin sana’ar wanzanci waɗanda aka sami nason al’adun waɗannan baƙi a cikinsu.

Shigowar Fulani Ƙasar Hausa

Mazaunin Fulani na farko a Afrika ta Yamma yana a yankin Senegal, amma a yanzu ana samun su a Chadi da Kamaru da Gambia da Sudan da Habasha (Abubakar, 1977:27). A wannan zamani yawan al’ummar Fulani ya fi miliyan shida kuma fiye da rabinsu suna zaune a Arewacin Nijeriya (Johnston, 1970:20). A lokaci mai tsawo da ya gabata al’ummar Fulani ta kasu zuwa kashi uku. Akwai Fulani Mbororore’enda Fulɓe Na’i da Fulɓe Shi’e.

Dangane da shigowar Fulani ƙasar Hausa, a haƙiƙa yana da matuƙar wuya a ce ga takamaiman lokacin da suka fara shigowa wannan ƙasa, amma duk da haka manazarta ƙaura da shigowar baƙi ƙasashe sun yi kintacen wata ƙungiyar Fulani maƙaurata ta shigo ƙasar Hausa a farkon ƙarni na goma sha huɗu (Abubakar, 1977:29). Wannan kuwa ya faru ne sakamakon ƙaura da suka yi daga yankin Senegal zuwa gabas domin neman wuraren kiwo masu kyau.

A farkon ƙarni na goma sha shida akwai al’ummomin Fulani da daman gaske a ko ina cikin ƙasar Hausa. Daga ƙasar Hausa ne wasu Fulani suka yi kudu-maso-gabas har suka kai gewayen kogin Gongola a cikin ƙarni na goma sha bakwai.

A bayanan da aka samu daga Katsina an bayyana cewa kafin kafuwar mulkin Muhammadu Korau a Katsina cikin shekarun 1450 wasu Fulani da ake kira Sissilɓe (Sulluɓawa) sun baro Futa-Toro da niyyar zuwa Masar, amma sai suka tsaya a Katsina (Nadama, 1977:170). Su ne suka kafa garuruwan Kanwa da Ƙusa da Zandam da Bugaje da Shinkafi a kusa da Birnin Katsina (Usman, 1972:191-192).

Wasu Fulanin kuma sun haɗa da Yerimawa da Gallawa (Gallanko’en) da Daɓawa da kuma Dallazawa, dukkan su sun sauka a garuruwan da suke iyakar ƙasar Katsina ta gabas. Yerimawa sun mamaye ƙasar Yamel. Su kuma Gallawa sun zauna a arewacin Yamel suka kafa ƙauyen Kantche a cikin Jamhuriyar Nijar.

Daga nan ne kuma wasu suka matsa gaba suka kafa ƙauyen Daɓawa wanda yake kusa da garin Kaita, wasu kuma zuwa garuruwan Sirika da Gallu, dalilin kiran su da sunan Sirikawa. Daɓawa kuwa sun zauna ne a kan iyakar da, a yanzu ta raba Nijeriya da Jamhuriyar Kanembakashe duk a ƙasar Katsina. Su kuma Dallazawa sun zauna a arewacin wuraren da Yerimawa suka zauna suka kafa ƙauyen Dallaje (Usman, 1972:190-191).

A cikin ƙarni na goma sha takwas Fulanin da ake yi wa laƙabi da Yerobawa waɗanda daga cikinsu ne ake sa ran Malam Na’Alhajiya fito, suka shigo ƙasar Katsina. Al’ummar Fulani sun fara shiga ƙasar Kano a lokacin mulkin Sarkin Kano Yakubu (1452-1463), kuma sun fara zama a Ɗanbatta da Rano da Sumaila da Kazaure da dai sauran wurare da dama a cikin Kano da kewayenta (Palmer, 1970:106).

Akwai kuma wasu Fulani da suka shigo ƙasar Kano don yin yaƙin jihadi a farkon ƙarni na goma sha tara. Waɗannan Fulani ne suka kafa unguwanni Yola da Danbazau da Galadanci da Daneji duk a cikin Birnin Kano (Baƙo, 1990:73). Torankawa Fulani zuri’ar da Shehu Usmanu Ɗanfodiyo ya fito daga cikinta sun sauka a Ƙwanni arewacin ƙasar Zamfara a ƙarƙashin shugabansu Malam Musa Jokollo a cikin shekarun 1450.

A sakamakon ƙaura da shigowar Fulani ƙasar Hausa an sami wata al’umma wadda a yau ake kira Hausa/Fulani. Wannan kuwa ya faru ne sakamakon cuɗanya da auratayya wadda ake yi a tsakanin waɗannan al’ummomi fiye da dukkan wasu ƙabilu da suke cikin Nijeriya da kuma na maƙwabtanta. Haka kuma ayyukan da masu jihadi suka yi wanda ya haifar da Daular Sakkawato ta ƙara taimakawa wajen samuwar wannan al’umma ta Hausa/Fulani.

Nason Al’adun Fulani a Kan Wanzancin Hausawa

A lokacin da Fulani suka shigo ƙasar Hausa sun riƙa gudanar da harkokin rayuwarsu na yau da kullum cikin kwanciyar hankali da lumana. Wannan ne ya ba su damar aiwatar da al’adunsu cikin Hausawa ba tare da fuskantar wasu matsaloli ba. Haka su ma Hausawa da aka tarar a ƙasarsu suna tafiyar da nasu al’adun a kan idanun Fulani. A lokacin da suke yin wasu al’adu kamar bikin aure ko haihuwa da dai sauransu sukan gayyaci juna.

Watau a lokacin da Fulani suke yi sukan gayyaci Hausawa, haka kuma idan Hausawa suna yi sukan gayyaci Fulanin. Wannan dangantaka ta taimaka ƙwarai wajen musayar al’adu da fahimtar juna a tsakanin waɗannan al’ummomi. A sakamakon haka ne aka riƙa samun nason al’adun Fulani cikin al’adun wanzancin Hausawa. Wannan al’amari ya yi babban naso a kan yadda Hausawa suke tafiyar da al’adun wanzanci musamman yadda ake gudanar da aski da gyaran fuska da cire belun-wuya da tsayar da gemu da kaciya da tsagar kwalliya da dai sauran ayyukan wanzanci.

Yanzu za a bi diddigin ire-iren waɗannan ayyuka na wanzanci don gano tasirin da al’adun Fulani suka yi a kansu.

Aski da Gyaran Fuska

Ta fuskar aski da gyaran fuska al’adun Fulani sun yi tasiri a kan wanzanci musamman ire-iren aski da gyaran fuska da ake yi masu. Su dattawan Fulani askin ƙwaryar molo ake yi masu, a wurin gyaran fuska ne aka sami nason al’adunsu a kan wanzanci. Dattawan Fulani suna yin irin gyaran fuska wanda Hausawa suke kira ƙahon barewa.

Gyaran Fuska Ƙahon Barewa

Wannan nau’i na gyaran fuska dattawan Fulani ne ake yi wa irinsa. Ana yin irin wannan gyaran fuska don a aske gashin da yake a wurin fuska da haɓa a lokacin da suma ba ta yi yawan da za a aske ta ba. A wannan lokaci ne sai wanda yake da buƙatar ya je wurin wanzami don a yi masa. A irin wannan gyaran fuska ana gyara gashin da yake wurin goshi a kuma aske dukkan saje tun daga wurin da ya haɗu da sumar kai har zuwa wurin gemu.

Ba a aske gemu sai dai a kwakkwafe shi ya yi siriri da tsawo. A lokacin da aka zo yin irin wannan gyaran fuska, sumar da take wurin goshi ana kwakkwafe ta har a taɓo wadda take a gefen goshin. Ana ɗan shiga ciki yadda wurin zai yi kyau sosai.

Irin wannan aski Hausawa musamman dattawa waɗanda suke yin hulɗoɗi da Fulani ko waɗanda suke zaune a wuri ɗaya da Fulani na kwaikwayon yin irinsa. A yanzu ana samun wasu Hausawa a ƙasar Katsina da Kano da Zamfara da cikin Jamhuriyar Nijar waɗanda ake yi wa irin wannan gyaran fuska.

Tukkayen Fulani

A lokacin da jariri namiji ya kai kimanin wata biyu zuwa uku da haihuwa ana yi masa tukkaye uku a bisa kansa. Ana yin ɗaya a goshi ɗaya tsakiyar kai ɗayan kuma a ƙeya. Waɗannan tukkaye ba za a aske su ba, sai a ranar da za a yi wa wannan yaro kaciya, wasu ma sukan bar irin waɗannan tukkaye har sai sun girma sosai sun isa aure. Idan suka yi tsawo, sai a riƙa yi masu kitso. Akwai Hausawa waɗanda suke kwaikwayon yi wa ‘ya’yansu ire- iren waɗannan tukkaye, amma su ba sa yi wa ‘ya’yansu kitso.

Zanƙo

Wani nau’in aski irin na Fulani wanda ya yi naso cikin al’adun wanzancin Hausawa shi ne zanƙo. Ana yin zanƙo ta hanyar aske gashin kai na ɓangaren hagu da na dama a bar gashin tsakiyar kai kamar layi tun daga goshi har zuwa ga ƙeya.

Ana yin zanƙo ga yaro namiji ban da mace a aski na biyu bayan askin suna watau askin ya da wanka. A duk lokacin da za a yi wa wannan yaro aski ba a aske wannan zanƙo, sai dai a gyara shi. A al’ada wannan aski na Fulani ne, don kuwa a ƙasar Katsina lokacin da Malam Ummarun Dallaje ya kafa mulkin Fulani a wannan ƙasa zuri’arsa suna yi wa ‘ya’yansu irin wannan aski na zanƙo.

Daga nan ne wasu daga cikin Hausawan ƙasar Katsina suka riƙa kwaikwayon yin irin wannan aski har ya kai matakin sun mayar da shi askin gado wanda suke yi wa ‘ya’yansu.

Domin karanta Yadda Tsayar Da Gemu Yake A Al’adar Fulani danna nan

Wannan bayani an ciro shi ne daga kundin bincike mai taken: SANA’AR WANZANCI DA SAUYE-SAUYEN ZAMANI JIYA DA YAU wanda BASHIR ALIYU SAFANA SALLAU ya wallafa WANDA AKA GABATAR A TSANGAYAR FASAHA DA ADDININ MUSULUNCI SASHEN KOYAR DA HARSUNAN NIJERIYA JAMI’AR BAYERO, KANO, DOMIN CIKA WANI ƁANGARE NA SAMUN DIGIRI NA UKU (Ph.D) A FANNIN HAUSA

MAYU 2009/JUMADA ULA 1430

Edita@rumasau-kallamu

12/08/2025
Yadda Tsayar Da Gemu Yake A Al’adar Fulani

A al’adar Fulani ana tsayar da gemu a lokacin da wanda za a sanya wa gemu ɗansa ko ‘yarsa ta yi aure har ta haihu. Idan kuma ba a haifa masa ɗa ko ‘ya da aka yi wa aure ya haihu ba, sai ya tsayar da gemu a lokacin da ɗa ko ‘yar tsaransa ya haihu. Ana tsayar da gemu a lokacin wani biki na aure ko haihuwa.

A mafi yawancin lokaci ana tara tsararrakin juna a haɗa su wuri ɗaya don a tsayar masu da gemu. Ana kuma la’akari da waɗanda aka yi wa kaciya a rana ɗaya, sai kuma a sake haɗa su don tsayar masu da gemu a rana ɗaya. Ana tsayar da gemun ne a wurin da ake yin bikin. Tun kafin zuwan ranar ake sanar da ‘yan’uwa da abokan arziki da kuma wanzamin gidan wanda shi ne zai sanya wa wannan mutum ko mutane gemu.

A ranar da za a sanya gemu bayan dukkan ‘yan’uwa da abokan arziki waɗanda aka gayyata sun taru, sai a kawo ƙwaryar madara a samo ganyen kalgo a naɗa gammo da shi a saka cikin wannan ƙwaryar madara. Daga nan sai wanda za a sanya wa gemu ya fito ya zauna a gaban dattawa. A al’adar Fulani an fi son wanzamin da zai sanya wa wani gemu,ya kasance wanda dukkan mahaifansa watau uwa da uba suke raye.

Idan kuwa wanzamin da yake yin wanzanci a wannan gida ya rasa ɗaya daga cikin mahaifansa, sai a sami wani daga cikin dangin wanda za a sanya wa gemu kuma wanda dukkan mahaifansa suke a raye ya fara sanya wa wannan mutum gemu. Yadda ake yi shi ne wannan wanda aka wakilta don ya fara sanya gemu zai shafa ruwan madara na cikin ƙwarya da sabulu, daga nan sai ya riƙa shafa bayan askar a wurin gashin haɓar wanda za a sanya wa gemu.

Daga nan sai ya mayar wa wanzamin da askarsa don ya ci gaba da yin aski da gyaran fuska wanda za a fito da gemu daga nan ya tsaya ba a ƙara aske shi. Idan za a sanya wa Fulani gemu ana aske saje da gashin baki da hana-ƙarya, shi kuma gemun ana kwakkwafe shi sosai ba a barin sa da faɗi sai dai siriri mai tsawo.

Bayan an gama sanya wa wannan mutum gemu idan akwai wani tsaransa wanda ya isa sanya gemu amma sai ya ƙi sanyawa, a al’adar Fulani sai a sami wani abokin wasansa ko wani dattijo ya mame shi ya ɗauko wannan gammo na ganyen kalgo wanda yake cikin madarar ya shafa masa a gemunsa.

Da zarar an shafa masa wannan ganye daga nan ya zama dole gare shi ya zauna a sanya masa gemu ko ya shirya ko bai shirya ba. Wannan dalili ne ya sa waɗanda suka san cewa sun isa sanya gemu amma saboda wasu dalilai nasu ba su sanya ba, ko an gayyace su zuwa wurin sanya gemu ba sa zuwa.

A lokacin da ake sanya gemu ‘yan’uwa da abokan arziki za su riƙa bayar da kari. Daga cikin abubuwan da ake bayarwa akwai kuɗi da dabbobi. Bayan an gama sanya gemun, sai a miƙa wa dattawa ƙwaryar madarar da aka yi amfani da ita wajen sanya gemu. Kowannensu zai sha wannan madara ya kuma shafa wa gemunsa gammon ganyen kalgon da yake cikin madarar.

Daga nan sai su yi masa huɗuba dangane da abubuwan da suka dace ya riƙa yi da waɗanda ba su dace ya riƙa yi ba. Bayan nan kuma sai dattawan su karkasa kuɗin da aka samu na kari zuwa kashi uku. Kashi na farko a raba wa wanzamin da ya sa gemun da maroƙa, kashi na biyu a ba malamai waɗanda za su yi addu’a, kashi na uku kuma ana sayen goro don a rarraba wa mutanen da suka tattaru a wurin sa gemun. Sauran abubuwan da aka samu kamar dabbobi ana bar wa wanda aka sanya wa gemu, daga nan sai malamai su yi addu’a.

Waɗannan al’adu na tsayar da gemu a wurin al’ummar Fulani sun yi tasiri a kan yadda wasu Hausawa suke tsayar da gemu. Daga cikin ire-irensu akwai ta lokacin ajiye gemu da kuma wanzamin da zai tsayar da gemu ya kasance wanda dukkan mahaifansa suke raye. Haka kuma akwai wasu Hausawa waɗanda a lokacin da za a gyara masu gemu, sai su sanya a yi shi siriri kamar irin yadda ake yi wa Fulani.

Askin Jarirai Na Ranar Suna

Wani ɓangare na wanzanci wanda al’adun Fulani suka yi naso a cikinsa shi ne askinn jarirai na ranar suna. A al’adar Fulani ba a fito da jariri a ranar suna don yi masa aski, wai don tsoron kada mayu su cinye shi. Wannan dalili ya sa Fulani ke kiran wanzami kafin ranar suna ko bayan suna don ya yi aski ba tare wasu mutane sun ga wannan jariri ba. Wannan al’ada ta yi tasiri a wurin wasu Hausawa.

A yau akwai wasu Hausawa waɗanda suka yi koyi da wannan al’ada ta Fulani waɗanda ba sa fito da jariran da aka haifa masu a ranar suna don yi masu aski. A maimakon haka ana yin askin kafin ko bayan suna, wai don tsoron kar mayu su cinye wannan jariri.

Nason Al’adun Fulani Dangane da Kaciya

A wurin yin kaciya ma al’adun Fulani sun yi naso dangane da yadda ake yin ta da kuma wasu al’adu waɗanda suka jiɓance ta. Za a iya ganin haka ta yin la’akari da ranakun da Fulani suka keɓe don yi wa ‘ya’yansu kaciya. Waɗannan ranaku sun haɗa da Juma’a da Lahadi da Talata da Alhamis.

A al’adar Fulani ba a yi wa yaro kaciya sai shekarunsa na haihuwa sun kai tara zuwa goma sha biyu. A ranar da aka yi wa yaro kaciya da an gama, sai a daka garin gero a dama da nonon shanu a ba yaron da aka yi wa kaciyar ya sha. Haka kuma ana ba dukkan mutanen da suka zo wurin da aka yi kaciyar wannan gari su sha. Shi ma wanzamin da yaransa ana ba su wannan gari su sha. Dalilin shan garin shi ne don a sanyaya zuciyar wannan yaro da aka yi wa kaciya.

Waɗannan al’adu na Fulani dangane da ranakun da ake yin kaciya akwai wasu Hausawa a sassa daban-daban na ƙasar Hausa musamman waɗanda suke yin hulɗoɗi da Fulani suna yi wa ‘ya’yansu kaciya a waɗannan ranaku. Haka kuma akwai waɗanda saboda koyi da al’adun Fulani ba sa yi wa ‘ya’yansu kaciya, sai a lokacin da shekarunsu na haihuwa suka kai tara ko wuce nan.

Nason Al’adun Fulani A Kan Tsagar Hausawa

Tsaga musamman ta gado da ta kwalliya suna daga cikin al’adun Fulani waɗanda suka yi naso cikin wanzancin Hausawa. Ba kamar Hausawa ba waɗanda a mafi yawancin lokaci ‘yan mata ne kawai ake yi wa tsagar kwalliya, su Fulani ana yi wa ‘yan mata da samari, kuma idan za a yi tsagar ba a yin biki kamar yadda ake yi a lokacin da za a yi wa ‘yan matan Hausawa.

Akwai ire-iren tsagar gado da ta kwalliya na Fulani da dama waɗanda har a wannan zamani ana yi wa ‘yan mata da samarin Fulani ire-irensu,kuma samari da ‘yan matan Hausawa na kwaikwayon yin su. Ire-iren waɗannan tsaga sun haɗa da tsagar gado ta kalangu da fetali da kuma tsagar kwalliya ta ‘yar goshi da kibau da ‘yar baka.

Tsagar Gado

A lokacin da Fulani Dallazawa masu jihadi suka ci Katsina da yaƙi suka kafa mulkin Fulani a wannan masarauta, wasu Hausawan ƙasar Katsina sun riƙa kwaikwayon al’adunsu musamman waɗanda suka shafi tsaga. Asalin tsagar gado ta Katsinawa ita ce bille ko tsagar Katsinanci (Sallau, 2000:62, 78).

Su kuma Fulani Dallazawa tsagarsu ta gado ita ce kalangu (Sallau, 2000:90). Saboda kusanci da waɗannan Fulani, sai wasu Katsinawa waɗanda asalinsu Hausawa ne suka daina yi wa ‘ya’yansu tsagar gado ta billen Katsinanci, sai suka maye gurbinta da tsagar kalangu irin ta Fulani Dallazawa.

Wannan dalili ne ya sa a yanzu a ƙasar Katsina akwai Katsinawa waɗanda Hausawa ne gaba da baya waɗanda suke yi wa ‘ya’yansu maza da mata tsagar kalangu a matsayin tsagar gado.

Irin wannan al’amari ya faru ga wasu Hausawan a ƙasar Katsina a lokacin mulkin Fulani Sulluɓawa waɗanda su tsagarsu ta gado ita ce fetali a hannun hagu (Magaji, 2002:23). A nan ma an sami wasu Hausawa waɗanda suka maye gurbin tsagarsu ta gado ta billen Katsinanci zuwa tsagar fetalin hannun hagu irin na Fulani Sulluɓawa. Haka kuma tsagar gadon mahauta ita ce tsagar fetali a hannun dama (Sallau, 2000:77). Su ma a wannan zamani, sai suka bar yin irin wannan tsaga a hannun dama suka mayar da ita a hannun hagu irin ta Fulani Sulluɓawa.

Dukkan waɗannan nau’o’in tsagar gado na Fulani har a wannan zamani akwai wasu daga cikin mutanen ƙasar Katsina da ke yi wa ‘ya’yansu ire-irensu a matsayin tsagarsu ta gado. Hasali ma akwai waɗanda suke haɗa duka biyun wato tsagar kalangu ta Dallazawa da fetalin hannun hagu ta sulluɓawa.

Tsagar ‘Yar Goshi

Irin wannan tsaga ana yin ta a goshi, amma ita ko kusa ba ta yi kama da irin tsagar ‘yar goshi wadda ake yi wa Hausawa ba. Siffar wannan tsaga ta yi kama da kofin da ake sanyawa don cin wata gasa.

Tsagar Kalangu

Ita ma tsagar kalangu irin ta Fulani tana da bambanci da irin wadda ake yi wa Hausawa. Tsagar kalangu irin ta Fulani ana yin ta ƙanana kuma sirara ba kamar irin ta Hausawa ba wadda ake yi da girma. ’Yan mata da samarin Fulani ba a yi masu kalangu biyu-biyu kamar yadda ake yi wa ‘yan matan Hausawa, su ɗaya-ɗaya ake yi masu.

Tsagar Kibau

Ana yin irin wannan tsaga kamar siffar kibiya, daga nan ne ta sami wannan suna. Ana yin ta ne a fuska bisa kundukuki daidai ƙarƙashin idanu wurin da ake yi wa ‘yan matan Hausawa tsagar kwaluluwa. Asalin wannan tsaga ‘yan mata da samarin Fulani ake wa, sakamakon cuɗanya tsakaninsu da Hausawa ya sa ‘yan matan Hausawa kwaikwayon yin irin wannan tsaga.

Tsagar ‘Yar Baka

Wata tsagar kwalliya wadda ake yi wa ‘yan mata da samarin Fulani wadda kuma ta yi naso cikin al’adun wanzanci da na Hausawa, ita ce tsagar ‘yar baka. Irin wannan tsaga ba ta yi kamanni da irin wadda ake yi wa ‘yan matan Hausawa ba wadda ake yin ta caɓa-caɓa a kumatu. Irin wannan tsaga ana yin gororin tsaga uku-uku ne a kowane kunci kuma kowace ana yin ‘ya’yan tsaga uku-uku ne, amma da na sama da na ƙasa ana yin su a gicciye ne ta tsakiyar ce ake yi a tsaye.

Ana yin gororin wannan tsaga da ɗan tsawo kuma dukkan su suna ƙarewa a wutsiyar baki. Bayan an yi waɗannan layuka na tsaga ana haɗe su da ƙananan ‘ya’yan tsaga waɗanda su ma ana tsara su uku-uku ana kuma barin ɗan fili a tsakani. Ita ma irin wannan tsaga ‘yan matan Hausawa suna kwaikwayon yin ta.

Dukkan waɗannan nau’o’i na tsaga waɗanda aka yi bayani a kan su wanzaman Hausawa suna yi wa ‘yan mata da samarin Fulani ire-irensu.Wannan dalili ne ya ƙara jawo hankalin ‘yan matan Hausawa kwaikwayon yin ire-iren su.

Cire Belun-Wuya

Wani ɓangare na al’adun Fulani wanda ya yi tasiri a kan wanzanci shi ne wajen cire belun-wuya ko hakin-wuya. A al’adar Fulani a lokacin da aka cire belun-wuya, sai a ɗura wa jaririn da aka cire wa belun nonon shanu mai tsami. Dalilin da ya sa ake ba shi irin wannan nono shi ne don jaririn ya sami sauƙin ciwon da ya biyo bayan cire masa wannan belu. Haka kuma yana taimakawa wajen tsayar da jini daga wannan wuri da aka cire belun kuma wurin zai yi saurin warkewa.

Wannan al’ada ta Fulani ta yi tasiri sosai wurin wasu Hausawa don kuwa akwai waɗanda a duk lokacin da aka cire wa jaririn da aka haifa belun-wuya, sai su ɗura masa nonon shanu mai tsami kamar yadda Fulani suke yi don yin magungunan da aka yi bayani a kansu.

Goyon Ciki

Wani fanni na al’adun Fulani wanda ya yi naso cikin al’adun Hausawa har abin ya shafi sana’ar wanzanci, shi ne goyon ciki. A al’adar Fulani idan mace ta sami cikin fari ba ta haihuwa a ɗakinta. A lokacin da cikin ya kai wata shida, sai a mayar da ita gidan mahaifanta don ta haihu a ɗakin mahaifiyarta. A lokacin da ta haihu haƙƙin mutanen gidan da take aure ne su turo wanzamin gidansu don ya yi wa abin da aka haifa dukkan ayyukan wanzanci.

Kamar al’adar Hausawa su ma Fulani namiji ne yake da haƙƙin kiran wanzami ba mace ba. Wannan ne ya sa wanzamai zuwa gidajen da ba su ke yin wanzanci ba yin ayyukan wanzanci,don kuwa matar da ta haihu a wannan gida tana aure ne a gidan da suke yin ayyukan wanzanci (Sallau;2000: 9). A nan tasirin al’adun Fulani ya yi naso cikin al’adun Hausawa saboda a al’adar wanzanci wani wanzami ba ya zuwa gidan da wani yake yin aiki ya yi.

Nason Al’adun Fulani Kan Ladar Aikin Wanzanci

A lokacin da aka yi wani aikin wanzanci ga al’ummar Fulani wanda aka yi wa ko iyalansa suna bakin ƙoƙarinsu wajen kyautata wa wanzamin da ya yi wannan aiki. Misali, idan aka yi kaciya bayan kuɗi suna kuma ba da zakara ko kaza ko zabo da kuma damen dawa. Haka kuma idan aka yi suna a gidajensu, idan wanzami ya zo kafin ya yi askin jariri na suna ana ba shi abinci mai kyau wanda ya haɗa da dambu da madara a kuma zuba man shanu a ciki.

Ana kuma dama fura da nonon shanu mai kyau a kawo wa wanzamin ya sha. Bayan kuɗin aski da ƙwaryar aski suna kuma ba wanzamin kan dawo da nono don ya kai wa iyalinsa. Hausawa sun riƙa kwaikwayon yin irin wannan al’ada.

A lokacin ɗaurin auren budurwa akwai al’adar da Fulani suke kira da sunan walima wadda ake yanka sa ko saniya wanda ake rarraba naman dabbar da aka yanka kashi-kashi a ba kowa nasa rabon. Daga cikin waɗannan kashe-kashe akwai kushekara da ‘ya’yanta waɗanda su ne kason wanzamin da yake yin aikace-aikacen wanzanci a wannan gida.

Bayan kushekara kuma ana ba shi goro a lokacin da za a ɗaura aure. Dalilin da ya sa ake ba wanzami waɗannan abubuwa shi ne, wai don shi ne ya yi wa wannan budurwa wadda za a yi wa aure gyara a farjinta a lokacin tana jaririya. Saboda haka waɗannan abubuwa suna daga cikin ladar aikin da wanzamin ya yi.

Dukkan waɗannan al’adu na Fulani da aka kawo a bayani kan su, sun yi naso ne a kan wasu al’adun Hausawa waɗanda suka danganci sana’ar wanzanci da yadda ake yin ta. Haka kuma a mafi yawancin lokaci wanzaman Hausawa ne ke yi wa Fulanin da Hausawa.

Magungunan da Wanzamai Suka Samo Daga Wurin Fulani

Wanzamai sun sami magungunan cutar ciwon saɗɗore da kuma ciwon ɗankaɗafi daga wurin Fulani. Shi saɗɗore ciwo ne da yake kama mutum a ƙafa ko a hannu, sai ƙuraje su fito wa mutum caɓa-caɓa a wurin. Wannan ciwo yana da wuyar yin magani, don kuwa sai a yi magani ya warke, bayan wani lokaci kuma sai ya dawo. Maganin wannan ciwo da aka samo a wurin Fulani shi ne, sai a samo ɗan kuka wanda bai ƙosa ba, kuma wanda ya faɗo ƙasa da kansa, watau ba wani ya hau ya ciro shi ba.

Idan an same shi, sai a ƙona shi, bayan ya huce sai a sami citta mai ‘ya’ya a haɗa su da jar kanwa a daka ya yi gari sosai. Daga nan sai a sami wani ɗan ƙoƙo ko kwano a zuba maganin ciki, a haɗa da man shanu ɗanye a cakuɗe su. A kullum sai a sami ruwa mai ɗumi a riƙa wanke wurin da ciwon yake a riƙa shafa wannan maganin. A duk lokacin da za a shafa maganin, sai an wanke wurin da ciwon yake da ruwan ɗumi. Za a yi ta yin haka har sai wurin ya warke (Hira da AAB, a Daɗin-Kowa Jihar Gombe, a ranar 23/4/2006).

Karanta Magungunan Gargajiya Na Wanzamai

Wannan bayani an ciro shi ne daga kundin bincike mai taken: SANA’AR WANZANCI DA SAUYE-SAUYEN ZAMANI JIYA DA YAU wanda BASHIR ALIYU SAFANA SALLAU WANDA AKA GABATAR A TSANGAYAR FASAHA DA ADDININ MUSULUNCI SASHEN KOYAR DA HARSUNAN NIJERIYA JAMI’AR BAYERO, KANO, DOMIN CIKA WANI ƁANGARE NA SAMUN DIGIRI NA UKU (Ph.D) A FANNIN HAUSA

MAYU 2009/JUMADA ULA 1430

Edita@rumasau-kallamu

12/08/2025
Shayar Da Jariri Nonon Uwa Zalla (EXCLUSIVE BREASTFEEDING)

Shayarwa aiki ne da Allah SWT ya tsara halittar jikin mace ta riƙa yinta a duk lokacin da ta haihu, domin samar da ingantaccen abinci ga jariri da kuma nuna masa ƙauna. Kadan daga cikin muhimman abubuwan da ya dace mu sani game da shayarwa su ne:

1. Amfaninta ga jariri (breastfeeding benefits to the baby):

Shayarwa tana samar da ingantaccen abinci ga jariri daidai da buƙatar jikinsa, domin yin girma yadda ya kamata. Nonon uwa yana ƙunshe da ƙwayoyin halitta masu bayar da kariya ga jikin jariri (antibodies) don su tsare shi daga cututtuka iri-iri. Sa’annan tana kare jarirai daga hatsarin mutuwa farat ɗaya (Sudden Infant Death Syndrome – SIDS).

2. Amfaninta ga uwa (breastfeeding benefits to the mother):

Shayarwa tana taimakon jikin mai-jego wajen saurin murmurewa daga ciwon haihuwa (faster postpartum recovery), ta hanyar sanya mahaifarta ta koma yadda take kafin samun juna biyu. Sa’annan tana matuƙar rage hatsarin kamuwa da cututtukan daji na nono (breast cancer), da mahaifa (uterine cancer), da jakar ƙwan haihuwa (ovarian cancer). Bugu da ƙari, tana ragewa mace hatsarin kamuwa da cutar rashin ƙarfin ƙashi (osteoporosis) wanda yakan iya samunta a lokacin ɗaukewar al’ada (menopause).

3. Ingantacciyar shayarwa ta hanyar sanya jariri ya kama kan nono sosai (establishing good latch):

Ya kamata uwa tana rungume jaririnta da kyau kuma ta tabbatar kewayen nan mai launin duhu na kan nono (areola) ya shiga cikin bakin jariri a lokacin shayarwa, ba kan nonon (nipples) kawai ba. Idan baki iya ba, to, ki nemi ‘yan uwanki su koya miki. Hakan zai kare mace daga matsalolin tsagewar kan nono (nipples crack).

4. Shayarwa a kai-a kai (breastfeeding on demand):

Jarirai sukan sha nono a kai-a kai, don haka uwa ta tabbatar da cewa tana bai wa jaririnta nono a ƙalla bayan duk awa 2 zuwa 3. Idan yana buƙata ma kafin wannan lokacin, to, ta ba shi. Hakan zai kare ta daga matsalolinmu ciccikowar nono (breast engorgement).

5. Isasshen ruwan nono (breast milk sufficiency):

Ruwan nono yana taruwa ne gwargwadon yadda mace take ƙoƙarin shayarwa tare da cin wadatacce kuma ingantaccen abinci. Ma’ana, idan mace tana shayarwa akai-akai, to, ruwan nononta zai yi saurin taruwa. Idan kuma ba ta shayarwa akai-akai, to, za ta fuskanci ƙarancin ruwan nono.

6. Matsalolin shayarwa (breastfeeding challenges):

Yawancin mace takan fuskanci matsaloli a lokacin shayarwa, kamar, ciccikowar nono, tsagewar kan nono, ƙarancin ruwan nono, ciwon nono, da sauransu. Idan hakan ya faru, to, a je asibiti domin a yi abinda ya kamata.

7. Matse ruwan nono (breast milk expression):

Idan nonon mace yana samar da ruwan nono fiye da buƙatar jaririnta, to, za a iya fuskantar matsalar ciccikowar nono, wanda zai haifar da zazzaɓi. Domin kaucewa hakan, ana iya matsewa a cikin mazubi mai tsabta domin ta bai wa jariri a lokaci na gaba. Ga matan da suke zuwa wurin aiki a ofisoshi kuwa, suna barin jariransu a gida, to, shikenan sai a riƙa bai wa jariran ruwan nonon da suka matse. Ana yin matsewar ne da hannu (hand expression), ko da na’urar matsewa (breast pump), wanda ba duk mata ne suka sanshi ba.

Daga ƙarshe ya kamata musan cewa shayarwa abu ce ta halitta (natural). Idan mace tana yinta bisa ƙa’ida, to, bai kamata ta ji zafi ba. Idan mace tana Shayarwa kuma tana jin zafi to yana nuna cewa akwai matsala, don haka sai a yi ƙoƙarin gane ta kuma a magance ta.
Karanta Menene Ƙaiƙayi? (ITCHING)

Edita@rumasau-kallamu

08/08/2025
Magungunan Gargajiya Na Wanzamai

Ko da yake masana da manazarta da ɗaliban al’adun Hausawa sun bayyana ma’anar magani da waɗanda ke bayar da shi a ƙasar Hausa, yana da matuƙar muhimmanci a sani, wanzamai suna daga cikin waɗanda ke bayar da shi ga waɗanda suke buƙata (Bunza, 1990:132-134).

Bayar da magani a wurin wanzamai al’amari ne wanda suka gada daga wurin iyaye da kakanni, kuma sai wanda ya zauna wurin mahaifinsa ko wanda ya koya masa wannan sana’a ne yake sanin ire-iren itatuwan da ake harhaɗawa don yin magani. Akwai hanyoyi da dama waɗanda wanzamai suke bi don gane cututtuka da kuma bayar da maganin kowace irin cuta.

Hanyoyin da Wanzamai Suke Gane Cututtuka

Wanzamai suna bin hanyoyi da dama wajen gane irin cutar da ke damun mutum. Waɗannan hanyoyi sun haɗa da duba wurin da cuta take, wato idan aka duba wurin da ciwo yake za a iya fahimtar irin cutar, misali, belun-wuya da cututtukan cikin farji da sauransu.

Wasu cututtukan kuma ana gane su ta hanyar taɓa wurin da cutar take, misali, ciwon ɓalli-ɓalli da ciwon saifa da sauransu. Haka kuma wanzamai suna gane irin cutar da ke damun mutum ta hanyar bayanin wanda yake da cutar ko wanda yake tare da shi kamar jarirai da yara ƙanana waɗanda ba su iya bayanin abin da ke damun su. Ire-iren waɗannan cututtuka sun haɗa da ciwon zuciya da ciwon sanyin jiki da sauransu.

Ire-Iren Magungunan da Wanzamai Suke Bayarwa

Wanzamai suna ba da magunguna iri daban-daban ga jarirai da yara ƙanana don maganin cututtuka irin su ciwon sanyin jiki da saifa da ciwon kai da ciwon ƙazamin goyo da ciwon damsai da ciwon tamalmala da ciwon cibiya. Haka kuma wanzamai na ba mata masu ciki magunguna don renon ciki da kuma waɗanda suka haihu don tanadin abin da aka haifa.

Bayan waɗannan wanzamai suna ba maza da mata magungunan cututtuka iri daban-daban waɗanda suka haɗa da maganin ciwon zuciya da maganin ciwon haƙori da maganin ciwon kunne da maganin amosanin ƙashi da maganin amosanin ciki da maganin amodari da maganin cututtukan da ake ɗauka ta hanyar saduwa tsakanin maza da mata da maganin ƙarin ƙarfin azzakari da dai sauransu.

Wannan babi an duba irin yadda aka gudanar da sana’ar wanzanci a jiya dangane da yadda ake yin aski da gyaran fuska da cire belun-wuya da kaciya da ƙaho da wasu ayyuka da ake yi a farjin mata da tsaga wadda ta haɗa da ta gado da ta kwalliya da ta magani da kuma magungunan gargajiya waɗanda wanzamai suke bayarwa.

Don karanta Yadda Wanzamai Suke Tsaga danna nan

Wannan bayani an ciro shi ne daga kundin bincike mai taken: SANA’AR WANZANCI DA SAUYE-SAUYEN ZAMANI JIYA DA YAU wanda BASHIR ALIYU SAFANA SALLAU ya wallafa WANDA AKA GABATAR A TSANGAYAR FASAHA DA ADDININ MUSULUNCI SASHEN KOYAR DA HARSUNAN NIJERIYA JAMI’AR BAYERO, KANO, DOMIN CIKA WANI ƁANGARE NA SAMUN DIGIRI NA UKU (Ph.D) A FANNIN HAUSA

MAYU 2009/JUMADA ULA 1430

Edita@rumasau-kallamu

07/08/2025