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
