Takardar da aka Gabatar a Taron Ƙara wa Juna Sani na Ƙasa da Ƙasa, Tsangayar Fasaha da Nazarin Darussan Addinin Musulunci, Jami’ar Usmanu Danfodiyo da ke Sakkwato, 2018

Hoton Yaƙe-Yaƙen Gobirawa Da Katsinawa Cikin Karin Maganar “A Mazaya A Mai Da Iri Gida” 

AMINU IBRAHIM
SASHEN KOYAR DA HARSUNAN NIJERIYA
JAMI’AR UMARU MUSA YAR’ADUA, KATSINA.
Email: Ibrahim.aminu@umyu.edu.ng
Phone: 08067795891

Abstract

In Hausaland, there are many tactics that are applied in war battle. Each war tactic is applied when the need arises with the great hope of over-powering and avoiding the calamity of war. War is a total struggle of physical fight between two or more enemies over a period of time. The real causes that lead to war are social-economy, political, religious and enmity which inflame the feelings of hatred toward one another. This paper looks at the historical relationship between old Gobir and Katsina kingdoms. This attempt will be done by exhuming the history of enmity that one of the Hausa proverb, “Retreat to avoid total calamity of war” (A mazaya a mai da iri gida) contains. Moreover, the proverb portrays the picture of events of wars that took place in the past between two kingdoms. However, the relationship has two perspectives. There are: The past relationship and its impact and the present with its aftermath. The paper also evaluates the implication of retreating style of Gobir fighters in the battle field. Katsina and Gobir have a different perception over the retreating styles. Gobir people take the style as their effective weapon and tactic of war. This strategic method helped their fighters to have tactical advantage over their war opponents. On the other hand, Katsina and other take it as an act of cowardice of the Gobir fighters. Many wars were waged between the two kingdoms and after many scores were settled between them, they later forged the relationship which led them to resolved their differences amicably. As the result of this peaceful disposition, many Gobirawa have resided in Katsina and they are living in peace and harmony with their host community.

TSAKURE

Akwai salailan yaƙi da dama a ƙasar Hausa. Kowane salo da irin yanayin da ke sa mayaƙa su yi amfani ko su aiwatar da shi da zummar samun nasara ko tsira daga tarkon abokan gaba. Yaƙi dai ƙoƙari ne na gwada ƙarfi a tsakanin mayaƙa abokan gaba. Haka kuma, mummunar gaba ce ke haifar da yaƙi. Baya ga haka, akwai wasu muhimman dalilan da ke sa a yi yaƙi, musamman a zamanin dauri, irin su: ƙara ƙarfin ikon ƙasa da kawar da barazanar wasu da ƙara ƙarfin tattalin arziki da kuma huce fushi ko takaicin mikin zuci da aka yi wa wasu a cikin tarihi. Wannan takarda ta dubi wasu yaƙe-yaƙen Gobirawa da Katsinawa ne, kuma ta yi tsokaci a kan mazayawar da Gobirawa suka yi a yaƙe-yaƙen. An dubi yadda Gobirawa da Katsinawa ke kallon karin maganar, “ Amazaya a mai da iri gida.” Gobirawa na kallon mazaya a fagen daga a matsayin wata dabara irin ta mayaƙansu, a yayin da su Katsinawa da wasu ke kallon haka a matsayin jin tsoro. A ra’ayin wasu mutanen ma, suna masu ra’ayin cewa, Gobirawa ba sa cewa a “ruga”. Mazayawa ita ce a juya gaba da baya a sake waigo baya a nemi ceton dugadugai. Haka kuma, ba kamar yadda wasu ke tunani ba, bayanan da aka samu sun tabbatar da cewa ba a yaƙi ɗaya aka furta wannan zancen azancin na Gobirawa ba. A kowane yaƙi, idan dabarar yaƙi ta ƙwace wa Gobirawa, to mazayawa suke yi, amma bisa umarnin shuwagabanninsu. Wannan gabar da ke tsakanin al’ummomin biyu a da, daɗaɗɗiya ce kuma ta haifar da batutuwan tarihi da adabi da kuma watsuwar Gobirawa a wasu sassa na ƙasar Katsina. Bayan shigowar Turawa ‘yan mulkin mallaka, an samu tsagaitawar yaƙi da kuma daidaito a tsakanin al’ummomin biyu, a inda masu azanci daga cikinsu suka juyar da gabar ya zuwa wasa, wato suka zama abokan wasan juna don a mantar da juna irin munanan batutuwan da yaƙe-yaƙen suka haifar a cikin tarihi.

 

 

 

 

 

 

 

 

1.0 Gabatarwa

Adabin baka ko adabin gargajiya na ɗaya daga cikin kayayyakin fasaha na kowace al’umma na gargajiya, watau adabi ne da aka yi yaƙinin cewa na gado ne, watau ba aro su ko juyo su aka yi daga wani waje ba. Ana iya cewa adabi ne da kowa ya san al’umma, to da abin ta ya san ta. Karin magana na daga cikin ire-iren adabin gargajiya da ke taka rawar fito da hoton rayuwar al’ummar da ke da ita. Haka nan kuma, karin magana na taka rawar taskace bayanan tarihi na al’umma, kuma kafin fasahar rubutu, karin maganganu sun kasance hanya mafi sauƙi da al’umma ke amfani da ita wajen adana tarihinsu. Waɗannan bayanan da karin magana ke adanawa, su ne ke taimakawa wajen sa wa a fahimci tarihin mutanen na baya, kuma suna taimakawa wajen hasashen abubuwan da za su faru a gaba. Ko shakka babu, babu al’ummar da ba ta da ire-iren waɗannan fasahohin waɗanda ke taimaka mata wajen ci gaba da wanzuwa a bisa doron ƙasa. Ita wannan maƙala an gina ta ne a kan tarihin yaƙe-yaƙen da aka yi a baya a tsakanin Katsinawa da Gobirawa, waɗannan bayanan duk an same su ne a dunƙule a cikin sananniyar karin maganar nan ta, “A mazaya a mai da iri gida”. Warwarar tarihin yaƙe-yaƙen da ke cikin karin maganar ya taimaka wajen fahimtar dangantakar al’ummomin biyu na baya da kuma yadda take a yanzu, kuma an nazarce irin sakamakon da yaƙe-yaƙen suka haifar a tarihinsu. A ƙoƙarin yin haka, za a kawo taƙaitaccen tarihin wasu mashahuran yaƙe-yaƙen da Gobirawa da Katsinawa suka gwabza tare da kawo ɗan taƙaitaccen sharhinsu. Tun da za a nazarci hoton yaƙe-yaƙen da ke sakaye a cikin karin maganar ne, to wai shin mene ne hoto? Haka kuma mene ne yaƙi, kuma me ke sa wa a yi shi?

1.1 Ma’anar Hoto

Kafin kawo ma’anar hoto, zan so in ɗan yi waiwaye a kan asalin ita kanta kalmar. Da farko, kalmar hoto a tsentsenin nahawu namiji ne a jinsi domin yana ɗaukar dirkar “ne” ba “ce” ba. Kalmar dai asali ta Ingilishi ce, watau daga harshen Ingilishi aka aro ta aka shigar da ita a cikin rumbun kalmomin Hausa. Ba kaitsaye Bahaushe ya ɗauko ta ya shiga amfani da ita ba, sai da ya yi mata gagarumin aiki, watau sai da aka yi wa kalmar kwaskwarima ta yadda ta dace da tsarin ginin kalmominsa. A taƙaice Bahaushe ya hausantar da kalmar daga yadda take a asali ya zuwa yadda take a yanzu a cikin harshen Hausa. Akwai masu faɗar cewar wai, Hausawa ba daga wajen Turawa suka fara jin kalmar ba, suna masu ra’ayin cewa daga Yarbawa suka fara jin ta, sannan suka aro ta kuma suka yi mata ‘yan gyare-gyare ta yadda ta dace da yadda suke buƙatar ta. Tarihi ya nuna cewa, Turawa ta tekun Atlantika suka ratso suka shigo ƙasar nan, kuma sai da suka fara yada zango a Kudancin Nijeriya, musamman a ƙasar Yarbawa, sannan suka iso a ƙasar Hausa, don haka sai da Turawa suka fara haɗuwa da Yarbawa sannan suka sadu da Hausawa. Wannan itace babbar hujjar da masu wannan ra’ayin ke dogarau da ita.

A Ƙamusun Hausa na Jami’ar Bayero (2006), an ba da ma’anar hoto da surar da ke bayyana a takarda ta mutum ko wani abu da aka yi niyyar ta bayyana bayan an yi wasu dabaru da na’urar hoto. ƙamusun Turanacin Oxford ya bayyana hoto da wani abu da yake da alaƙa da haske. A wata fassarar kuwa, ƙamusun Oxford daɗa danganta kalmar ya yi da abin da ke da alaƙa da bayyanar wata sura a wani bagire ko a takarda. Ta la’akari da waɗannan ma’anonin, ana iya cewa hoto kalma ce da ke nufin fito da wata sura ta wani abu a fili, ko dai a bisa takarda ko a cikin na’urar rediyo mai hoto, ko kuma ta amfani da kalmomi wajen fito surar abin da ake son a bayyana a cikin bayani.

2.0 Ma’anar Yaƙi

A Ƙamusun Hausa na Jami’ar Bayero (2006), an fassara yaƙi da far wa wasu mutane da faɗa domin a mulke su. Haka nan, ƙamusun Turanci na Oxford ya bayyana yaƙi da wani yanayi inda wata ƙasa ke far wa wata, ko wasu ƙungiyoyi na mutane su afka wa wasu da faɗa. Ta la’akari da waɗannan ma’anonin ana iya cewa, yaƙi faɗa ne a tsakanin ƙasa biyu ko ƙasashe a kan wani dalili. Haka kuma, kuma za a fafata ne har sai an sami galaba a kan guda, ko kuma a samu daidaito wanda shi ne za ya kawo ƙarshen arangamar. A lokacin da, an yi yaƙe-yaƙe da dama domin farautar bayi da mamayar ƙasashe. An kashe mutane da daman gaske wasu mutane masu tarin yawa sun gudu sun bar inda suke na asali ba su sake komawa ba (Bunza,2011).

2.1 Nau’o’in Yaƙe-yaƙe

A nan, za a yi ƙoƙarin kawo ire-iren yaƙi ne kamar yadda suke, kuma za a ɗan yi tsokaci a kan kowane dangane da yadda yake. Kodayake yaƙi na iya ɗaukar nau’uka ta fuskoki da daban-daban, amma wannan ɗan aikin zai karkata ne a kan nau’o’in yaƙe-yaƙe ta fuskar gumurzu.

2.1.1Yaƙin Mamaya

Kalmar mamaya, kamar yadda Ƙamusun Hausa na Jami’ar Bayero (2006) ya bayyana, ya fassara kalmar mamaya da, ‘ kai hari ko farmaki ga abokan gaba don a mallake su’. Wannan wani nau’in faɗa ne na biyan buƙatar kai ko ta son zuciya, ba don a kare kai ba. Akan ƙaddamar da irin wannan yaƙin ne ba tare da wata ƙwaƙƙwarar hujja ko dalili ba. Ana yin irin wannan yaƙin ne ko don a nuna ƙarfi ko ƙara faɗin ƙasa, ko ƙara faɗa-a-ji ko kuma domin a ƙara samun hanyoyin kuɗin shiga da dai sauran dalilai waɗanda ba su kai sun kawo ba (Achebe,2012).

2.1.2 Yaƙin A-yi-rai-ko-a-mutu

Wannan wani nau’in yaƙi ne wanda da zaran ya ɓarke a tsakanin ƙasashe ko ƙungiyoyi, kowane ɓangare zai shiga fafatukar ganin ya sami nasara a kan abokin faɗansa ko ta wane irin hali. Wannan ya haɗa da yin amfani da miyagun makamai, duk kuwa da an san cewa yin haka ya saɓa wa dokokin ƙasa da ƙasa. Bugu da ƙari,wannan yaƙi ba ya da wata shimfiɗaɗɗiyar ka’ida da abokan faɗa ke kiyayewa ko suke bi. Haka kuma, yaƙin bai taƙaita ga sojoji ko dakaru masu sanye da kayan sarki ba, kowane ɗan ƙasa ko gari mai ji da ƙarfi na iya shiga a fafata da shi, don kare ɗiyaucin ƙasarsa ko garinsu (Achebe,2012).

2.1.3 Yaƙin Basasa

A Ƙamusun Hausa na Jami’ar Bayero (2006), an bayyana basasa da yaƙin cikin gida da ke faruwa tsakanin al’ummar ƙasa ɗaya. Ita kanta kalmar an samo ta ne asali daga yaƙe-yaƙen cikin gida da aka yi a ƙasar ƙano. Tarihi ya nuna cewa a yaƙin da aka fafata na ɗora Sarkin Kano Alu a kan gadon sarauta wanda ya yi daidai da shekarar 1303, shi ne masu ilimin Ramli suka fassara da “Ba-Sa- Sha”. Ga bayanin yadda suka yi fassarar: “Sha” A ilimin Hisabi na nufin 1000, “sa” na nufin 300, “a” na nufin 1, a yayin da “ba”ke nufin 2. Idan aka tada alƙalumman lissafi, za a samu shekara1303, wanda ya yi daidai da hijira ta 1894 miladiyya.[1] A taƙaice, duk wani faɗa ko rikicin cikin gida da bai haɗo da bare ba, shi ne ake cewa yaƙin Basasa (Ibrahim,2014).

2.1.4 Yaƙin Makaman Ƙare-Dangi

Asalin wannan suna na ƙare-dangi, ya samu ne daga laƙabin da ake yi wa kibiyoyin nan guda bakwai waɗanda aka umarci Malam Yakubu ɗan Abdullahi Daɗina Bauchi da ya ɗauka a yayin da ya karɓo tutar jihadi daga Sakkwato.[2] Ana amfani da wannan sunan ne domin bayyana wani makamin zamanin nan mai kub ɗaya da ake kira makamin ƙare dangi. An yi la’akari da irin yanayin ɓarnar da makamin ke haddasawa ne wajen sa masa sunan. Yaƙin makaman ƙare dangi yaƙi ne na kimiyyar zamani, kuma ba a buƙatar soja kaitsaye a fagen yaƙi. Faɗa ne na gwada ƙwanjin ƙarfi, amma na makamai masu sarrafa kansu, watau na na’urori (Achebe,2012).

2.1.5       Yaƙin Cacar Baka

Wannan wani nau’in yaƙi ne, amma ba na zubar da jin ba. Yaƙi ne na cacar baka kuma tsattsamar dangantaka a tsakanin ƙasashe ke haifar da shi. Haka kuma, faɗa ne wanda za a yi a ƙare ba tare da an gwabza ba, sai dai farfaganda mai tayar da hankali da kowane sashe zai shiga yi ta hanyar jifar ɗayan sashen da zantuka, wasu na ɓatanci wasu kuma na tsoratarwa. Haka nan kuma, za a shiga yi wa juna barazana ta hanyar tallata irin ƙarfin da kowane sashe ke da shi ta fuskar makamai da yawan dakaru (Achebe,2012).

3.0 Salailan Faɗa A Yaƙi

Salo dai hanya ce ko dubara da ake amfani da ita wajen gudanar da wani abu domin a cim ma nasara. Akwai salailan faɗa na yaƙi da dama, kuma kowane salo da irin yanayin da ke sa a zartar da shi. Ana samun wasu su shahara a kan wani nau’in faɗa, watau ya kasance kowa ya san su da nau’in salon faɗan yaƙin ya san su. Domin Hausawa sun ce, “Yaƙi ɗan zamba.”

3.1Salon Sari-Ka- Noƙe

Kamar yadda Ƙamusun Hausa na Jami’ar Bayero (2006) ya bayyana, ya fassara shi da wani salon yaƙi wanda mayaƙa kaɗan za su faki abokan gaba su yi musu ɓarna su gudu.

3.2Salon Kwanton Ɓauna

A Ƙamus na Adon Maganar Hausa, an bayyana kwanton ɓauna da laɓewa da nufin far wa wani. Wannan salon faɗan yana daga cikin salon da mayaƙa ke amfani da shi don samun galaba a kan abokan faɗansu.

3.3Salon Shigo-Shigo Ba Zurfi

Wannan shi ma wani salon faɗa ne da mayaƙa ke amfani da shi wajen yaudarar abokan gabansu, ta nuna masu sun tsorata kuma su gudu, don su jawo abokin faɗan nasu, su bi su har su kai su inda uwar yaƙinsu ta fake, don su fatattaka su (Achebe,2012).

 

 

3.4Salon Mazayawa

Wannan shi ma yana daga cikin salailan faɗa. Salo ne na komawa da baya, don a ga halin da yaƙi yake ciki, watau a nazarci yanayi, inda hali a koma a ci gaba da fafatawa, in kuma ba hali a janye gaba ɗaya, sai a wani jiƙon. Janyewar, za a yi ta ne bisa umarnin shugabannin da ke jagorantar faɗan.[3]

3.5 Salon Gaba-Da-Gaba

Wannan shi ne salon yaƙi na farko da ɗan Adam ya sani kuma har yanzu bai kau ba. A irin wannan salon, mayaƙa kan fuskanci abokan gabansu su yi fito-na-fito da su,watau a yi gumurzu don a goge raini. Mummunar gaba ce ke sa a yi amfani da irin wannan salon a fagen yaƙi.

4.0 Taƙaitaccen Tarihin Ƙasar Katsina

Ƙasar Katsina na dab da kan iyakar Najeriya ta arewa bisa zangon latitun kudu maso yamma na Sudan a cikin ɓangaren ƙarshe da dazuzzukan Sahel da sabannah, kuma gab da wani yankin hamadan Sahara.” Wannan shi ne muhallin Katsinawa na asali, a duk inda aka gan su ba nan ba, to zuwa suka yi. Yana da matuƙar wahala a iya samun wanda zai faɗi ƙarni ko lokacin da ƙasar Katsina ta kafu balle bayanin wanda ya shata mata kan iyakokin ƙasa, ko shekarar da aka tsirar da garin. Akwai masu ra’ayin cewa, wasu masu farauta da suka fara yada zango a Durbi-ta-Kusheyi, kuma daga baya suka share wuri suka zauna, wai su ne ake dangantawa da kafuwar Katsina. Wannan wuri na Durbi-ta-Kusheyi yana cikin ƙasar Mani, watau ƙaramar Hukumar Mani ta yanzu. ƙaramar Hukumar Mani tana kimanin kilomita 29 gabas maso-kudu da birnin Katsina. Kamar yadda bayani ya zo daga masu nazarin gurabun tarihin mutanen da, an tabbatar cewa har yau ɗin nan akwai kufan wuraren da mutanen suka zauna da ma kaburburan da ake kyautata zaton nasu ne. Sai dai akwai masu ra’ayin cewa, wani mutum ne mai suna Bagare Jirgo, shi ne ya fara kafa Masarautar Katsina a kusa da ƙofar Sauri wajen shekara fiye da 3500 da suka shuɗe. Rashin samun tsayayyen batu a kan tarihin gururuwan ƙasashen baƙaƙen fata bai zama wani abin mamaki ba, saboda rashin fasahar adana bayanan tarihi a rubuce a da. Ko ma dai mene ne gaskiyar lamari, Katsina tsohon gari ne kuma ta kasance hanya ɗaya tilo ta shiga sauran garuruwan ƙasar Hausa (Hukumar Binciken Tarihi Ta Katsina,2005).

5.0 Taƙaitaccen Tarihin Ƙasar Gobir

Ƙasar Gobir kamar yadda tarihi ya nuna, tana ɗaya daga cikin tsofaffi kuma shahararrun ƙasashen Hausa. Daular Gobir ta yi iyaka da ƙasar Agades daga Arewa. Haka kuma, daga Kudu ta yi iyaka da ƙasar Zamfara. Daga Gabas ta yi iyaka da Mayali, sannan kuma daga Yamma ta yi iyaka da ƙonni ta cikin Jamhuriyar Nijar a yanzu. Akwai masu ra’ayin cewa, asalin Gobirawa ba Hausawa ba ne. Masu wannan ra’ayi na faɗar cewa, asali daga gabas ta tsakiya suka fito, musamman Masar. An ce sun bar Masar ne saboda rikicin sarauta da ya ɓarke a tsakanin ‘ya’yan gidan sarautar Masar. A kan wannan dalili ne, da abin ya ƙi ci ya ƙi cinyewa, suka tashi ya zuwa wani wuri da ake cewa Gubur. An samu daidaiton ra’ayi kan cewa daga wannan sunan wuri (Gubur), Gobirawa suka samo sunan Gobir. Sun sake tashi suka nausa ƙasar Yemen. Tarihi ya tabbatar da nasarorin yaƙe-yaƙen da suka fafata a Yemen. Gobirawa gwaraza ne, kuma tarihi ya tabbatar da shahararsu a fagen yaƙi, har ma ana ganin duk Bagobirin asali na da jinin yaƙi da jarunta a jikinsa. Daga Yemen,sun zarce zuwa Libya. Ba su daɗe a nan ba, suka ƙara izawa gaba har suka zo wani gari mai suna Azbin. Bayan ɗan zaman da suka yi a Azbin, sai suka sake tashi suka shiga cikin sahara har suka kafa wani gari mai suna Magali. Bayan kafa garin, sun tattara sun yi gaba har ya zuwa wani wuri da ake kira Surukut. Bayan lokaci mai tsawo suna zaune a wurin, sun ƙara matsawa ya zuwa Birnin Lalle. Daga Birnin Lalle, sun yi ta tashi suna matsawa har suka ida ƙarasowa muhallin da aka san su da shi, watau ƙasar Gobir. Sai dai jihadin da Shehu Usmanu Ɗan Fodiyo ya ƙaddamar a yankin da ilahirin ƙasar Hausa ya kawo ƙarshen tashen da Gobirawa suka yi a lokacin.[4]

6.0 Waiwaye Kan Tarihin Dangantakar Gobirawa Da Katsinawa Jiya Da Yau.

Tarihi ya nuna cewa a da, babu wata dangantaka da ta wuce ta yaƙi tsakanin Gobir da Katsina. Kodayake akwai wasu tabbatattun bayanan da ke nuna cewa, a da can akwai ‘yar jituwa kafin masu hassada da irin zumuncin da ke wanzuwa su shigo su haddasa fitina tsakanin al’ummomin biyu. Akwai masu ganin cewa babban dalilin taɓarɓarewa dangantakar Gobir da Katsina shi ne ƙwadayin son mamaya da faɗaɗa ƙasa irin ta sarakunan Gobirawan lokacin. An ce kafin rikicin, akwai dangantaka ta auratayya tsakanin ƙasashen biyu. Bisa ga al’ada, idan zumunci irin wadda auratayya ke ƙullawa ya yi ƙyau, to yakan ƙara kawo ƙarin haɗin kai da fahimtar juna. Idan kuwa ya ɓace, to zumunci yakan lalace gaba ɗaya. Wasu na ganin cewa, abin da ya faru ke nan a lokacin. Auren ‘ya’yan sarakunan biyu ne na Katsina da Gobir da aka ƙulla da bai ƙarko ba, shi ne musabbabin gabar da rikicin wanda daga ƙarshe wasu musamman fadawa suka yi amfani da damar wajen tunzura su suka afka cikin yaƙi. Yaƙe-yaƙen da suka yi sun haifar da tarin batutuwan tarihi masu nuna irin yadda dangantakar ta kasance a lokacin, kuma ababen sun kasance ɗaya daga cikin abubuwan da karin maganganun tarihi ke yawan ambatowa domin fayyace irin halin da aka kasance a baya.[5]

Bayan shigowar Turawan mulkin mallaka, sai aka samu tsagaitawar rikici kuma aka samu fahimtar juna. Sannu a hankali, sai aka samar da wasanni irin na barkwanci tsakanin al’ummar Gobirawa da Katsinawa saboda a daɗa ƙulla zumunci da kuma yauƙaƙa zumunta da ƙara kyautata ta (Tukur,1999). Waɗannan hikimomin sun ƙara jawo al’ummomin biyu suka rungumi juna har ma a yau ana samun Gobirawa da dama da suka yi kaka gida a Katsina. Har unguwannin ke akwai a cikin ƙwaryar Katsina, kuma akwai garin da Gobirawa ne suka kafa shi a dab da garin Jibiya da ke ƙasar Katsina mai suna Mazanya. Haka duk ya faru ne saboda jituwa da daidaiton da aka samu a wannan lokaci.[6]

 

 

7.0 Warwarar Tarihin Yaƙe-Yaƙen Da Ke Cikin Karin Maganar “A Mazaya A Mai Da Iri Gida.”

Wannan karin maganar sananniya ce ƙwarai a ƙasar Hausa, kuma kamar yadda aka bayyana tun a gabatarwa, tana da alaƙa da tarihin yaƙe-yaƙen da suka faru a baya tsakanin Gobirawa da Katsinawa. Amma kafin a shiga warwarar tarihin, ya kyautu a dubi waɗansu kalmomi da suka bayyana a cikin zancen hikimar a ga abin da suke nufi wataƙila ta nan a iya fahimtar saƙon tarihin yaƙe-yaƙen da karin maganar ke ɗauke da shi. “Mazayawa” dai kamar yadda Ƙamusun Hausa na jami’ar Bayero (2006) ya bayyana na nufin juyawa ko komawa da baya, sannan “Mai da” ita ma dai kamar yadda Ƙamusun ya bayyana ta, ya danganta ta da “Mayar da”, a yayin da “Iri” take ɗaukar ma’anar ƙwayoyi ko dashe da aka tanada don shukawa.

Wannan zancen hikimar na “A Mazaya a mai da iri gida”, na da alaƙa da tsohuwar dangantakar da ke tsakanin Katsinawa da Gobirawa a zamanin baya. Wannan karin maganar ta taimaka ƙwarai wajen adana tarihin yaƙe-yaƙen, domin dai ga su an yi su kuma sun wuce tsawon shekaru da yawa, amma tarihin abubuwan da suka faru ba su nutse ba, saboda kasancewarsu a sigogin karin maganganu. Kodayake an samu saɓanin ra’ayi dangane da ko sau nawa aka furta wannan zancen hikimar? Kuma a ina ne? A batu mafi inganci, an samu tabbacin cewa, al’ada ce ta Gobirawa su ɗaga su yi baya a yayin da suke fafatawa a yaƙi, musamman idan suka fahimci cewa dabarun da suka zo da su ba su yi tasiri ba. An samu haka a yaƙe-yaƙe da suka yi da dama. Haka kuma, karin maganar na zaman hoto ko madubi da ke taimakawa wajen ƙyallaro irin yaƙe-yaƙen da aka yi tare da tasirin da suka yi wajen ginuwar dangantakar da ke tsakanin al’ummomin biyu. Ga ɗan taƙaitaccen tarihin uku daga cikin mashahuran yaƙe-yaƙen da aka gwabza kamar haka:

8.1 Yaƙin Dutsen Waƙe

Tarihi ya bayyana cewa Gobirawa suka fara kai wa Katsinawa farmaki a kan wasu dalilai, a inda a harin da suka kai na farko suka yi wa Katsinawa ɓarna har suka giggiɓe ƙyauren ƙofar Guga (ɗaya daga cikin ƙofofin Katsina). A lokacin da aka kai harin sarakunan Katsina ba su nan, sun tafi rangadi ƙauyuka, amma da sarki ya dawo ya ga irin abin da ya faru, sai ya shirya da mayaƙansa suka nufi Gobir domin mayar da martani a kan abin da Gobirawa suka yi masa. Ana cikin haka, sai labari ya je wa Gobirawa. Jin cewa ga Katsinawa nan tafe, sai Gobirawa suka shirya tsaf. A maimaikon su tsaya tsaron gari sai suka tarbi Sarkin Katsina a wani wuri da ake kira Dutsen Wake kusa da Kiyawa ta ƙasar Zamfara, a nan ne suka haɗu kuma suka gwabza da Katsinawa, amma wannan karon bai yi wa Gobirawa daɗi ba, domin Katsinawa sun rinjaye su sosai a yaƙin. Ganin haka sai Gobirawa suka yi umarni da mayaƙansu da su ja da baya, dalilin irin aika-aikan da aka yi masu. An ce an yi amfani da lafazin, “Ar! A mazaya a mai da iri gida (Tukur,1991).

8.1.1 Taƙaitaccen Sharhi A Kan Wannan Tarihi

Wannan yaƙin kusan shi ne na farko, kuma ya gudana ne a kan wasu dalilai, kodayake akwai saɓanin ra’ayi dangane da wannan. Akwai masu ra’ayin mutuwar auren ‘ya’yan sarakunan Katsina da Gobir ne, ya lalata zumuncin da ke tsakaninsu . Tarihi ya nuna cewa sarakunan sun haɗa ‘ya’yansu aure ne domin ƙara dankon zumunci, amma mutuwar auren sai ta haifar da rashin jituwa. Akwai kuma masu ra’ayin cewa ƙwaɗayin son a faɗaɗa ƙasa ne kawai ya haddasa wannan rikicin. Tarihi ya tabbatar da amfani da salon mazayawa da Gobirawa suka yi domin su tsiratar da mayaƙansu daga mayaƙan Katsinawa. Wannan salon ja da baya sanannen salo ne, ko da a wannan zamani mayaƙa na janye jikinsu daga filin daga, domin su nazarci yanayin da ake ciki.

8.2 Yaƙin Ɗanƙasawa

Wannan wani yaƙi ne wanda aka fafata a zamanin Ummarun Dallaje (1807-1835), Sarki na farko daga zuri’ar Dallazawa. Yaƙin ya fara ne daga tawayen da Ɗanƙasawa ɗan tsohon Sarkin Katsina Magaji Halidu ya jagoranta. A tawayen ne Gobirawa suka kawo wa Ɗanƙasawa agajin mayaƙa, don su tallafa masa a kan Ummarun Dallaje. An ce Gobirawa sun kafa sansanin yaƙinsu ne a wani wuri dab da Jibiya. Kamar dai yadda tarihi ya nuna, harajin da aka sa wa mutane ne, ya sa suka shiga adawa da Sarkin, kuma a dalilin haka ne wasu suka yi takakkiya har Damagaran, watau garin da Ɗanƙasawa ya fake, suka zugo shi don ya zo ya ƙwace sarautar gidan Korau. Tarihi ya nuna cewa,mayaƙan da suka taimaka wa Ɗanƙasawa haɗin gambiza ne na mayaƙa daga al’ummomi daban-daban masu fama da tsohon mikin zucin da Fulani ‘yan jihadi suka yi masu.[7]

Bayan da Ɗanƙasawa ya kasa, watau aka yi galaba a kansa, sai Gobirawa da suka yi sansani a dab da Katsina, wajajen Jibiya suka tattara ya-nasu-ya-nasu suka yi gaba, kuma sun yi haka ne ta hanyar umartar mayaƙansu da su mazaya, kuma an ce sun yi amfani da lafazin fannun nan ne na mayaƙansu na , “A mazaya a mai da iri gida.” Suka mazaya suka nufi Madarumfa domin su kauce wa mayaƙan Katsina. An ce a dalilin sansanin da Gobirawan suka kafa a wurin da suka yada zango ne da kuma irin abubuwan da suka faru, suka zama musabbabin kafuwar gari da kuma sa wa garin sunan Mazanya, watau dai daga lafazin can da Gobirawa suka yi a yayin da suka tashi suka ja da baya.[8]

8.2.1 Taƙaitaccen Sharhi A Kan Yaƙin

Wannan yana daga cikin mashahuran yaƙe-yaƙen da aka yi a tsakanin Gobirawa da Katsinawa. Kodayake Gobirawa taimako suka kawo don a murƙushe Katsinawa kamar yadda aka gani a cikin ɗan taƙataccen tarihin da ya gabata, kuma sun yi haka ne saboda mikin zuci da suke da shi. Irin jin haushin da Gobirawa ke yi wa Katsinawa ne ya sa suka kawo gudummuwa ga Ɗanƙasawa don su rama abubuwan da aka yi masu a baya. Duk da cewa, ba su samu yadda suke so ba, amma sun haifar da batutuwan tarihi da har gobe ake magana. A dalilin wannan faɗan ne aka tsirar da wani sabon matsugunnin da aka laƙaba wa Mazanya a dab da garin Jibiya. Wannan yana ɗaya daga tasirin yaƙe-yaƙen da al’ummomin suka yi a baya. A wannan yaƙin ma, an yi amfani da lafazin “A mazaya a mai da iri gida,”wanda dai yake ƙara tabbatar da cewa salo ne irin na mayaƙansu, kuma yana daga cikin tsare-tsarensu na faɗa. Wannan ya ƙara tabbatar da ra’ayin masu cewa ba sau ɗaya aka faɗi wannan zancen fannun yaƙi na Gobirawa ba.

8.3 Yaƙin Ci-Kaji

 Wannan yaƙi ne da aka yi tsakanin ƙasar Gobir da Sakkwato a wani lokaci cikin shekarar 1898. Abin da ya haddasa wannan rikicin shi ne kisan gillar da aka yi wa wani Bafillace da daular Sakkwato ta naɗa a wani gari a cikin ƙasar Maraɗi. Wannan rikicin duk da cewa bai haɗo da Gobirawa ba, sai da Sarkin Gobir Ibrahim Shawai ya shiga cikin rikicin, ya sa aka yi ta tada Fulanin da ke cikin ƙasarsa, ana raba su da muhallinsu. Wannan lamarin ya tayar wa Sakkwato da hankali wanda ya sa a kan tilas Sarkin Musulmi Abdurrahman Ɗan Atiku (1891-1902) ya tura mayaƙansa, amma ba su samu nasarar daƙile aniyyar Sarkin Gobir ba.

Haka dai aka yi ta tura mayaƙa, amma ba a samu biyan buƙata ba. Da abin ya ci tura, sai Sarki Abdurrahman Ɗan Atiku ya aika da takardu na neman gudummuwar dakaru a dukkan faɗin daular Usmaniyya. Katsina na daga cikin ƙasashen da suka tura mayaƙa. Cikin waɗanda Katsina ta tura har da shahararren mayaƙin nan mai suna Ɗanwaire. Jin da Katsinawa a cikin faɗan ya sa Sarkin Gobir Ibrahim Shawai sake ɗaura ɗamarar yaƙi. A Sakkwato mayaƙan da aka tura wa Sarkin Musulmi gudummuwa suka haɗu. Daga Sakkwato suka miƙa har garin Cikaji da ke cikin ƙasar Maraɗi. A nan aka tsaya aka shata daga. Tarihi ya nuna Gobirawa sun nuna jaruntaka matuƙa, amma a ƙarshe an laƙume su, kuma mayaƙan Katsina su suka fi taka rawa wajen raunana dakarun Gobirawa, wanda a dalilin haka, Sarkin Musulmi Abdurrahman ya naɗa Ɗanwaire a matsayin Sarkin Yaƙinsa.

A wannan yaƙin ma Gobirawa sun juya baya da ƙaddara ta faɗa wa Sarkinsu. An ce a sa’adda Sarkin Gobirawa ke cikin da’irar mayaƙan Katsinawa, ana buga-in-buga da shi, dakarun Gobirawa sun yi ca suna ta tururuwa don kai wa Sarkinsu agaji. Sun nuna jaruntaka sosai, amma a ƙarshe da aka kai shi ƙasa, kuma sauran Gobirawa suka ga ba dama, sai aka yi umarni ga sauran Gobirawan da su ja da baya. Kuma an yi amfani da lafazin nan, sananne na ,”A mazaya…”(Hukumar Binciken Tarihi Ta Katsina, 1996).

8.3.1 Sharhin Yaƙin A Taƙaice

Wannan sananne yaƙi ne da aka yi a zamanin Sarkin Musulmi Abdurrahman Ɗan Atiku. An gwabza yaƙin ne don a daƙile shirin Gobirawa na lokacin wanda a kan wannan dalilin ne ya sa aka haɗa mayaƙa daga kowane lungu na daular don a taka wa Sarkin Gobir Ibrahim Shawai burki. Kodayake wannan faɗan bai haɗo da Katsinawa ba kai tsaye, amma Katsinawa su suka fi taka rawa a faɗan. A wannan yaƙin ma kamar yadda aka gani, an sa Gobirawa juyawa domin dama yana daga salon faɗansu idan yaƙi ya ɓaci gare su, sai su juya. Ko a nan ma, sun yi hakan ne bisa umarnin shuwagabanninsu. Bisa ga al’ada ta yaƙi, idan aka tabbatar da faɗuwar sarki a fagen daga, to ba sauran faɗa, watau ke nan, yaƙi ya ƙare. Wannan lamarin shi ya faru a yaƙin Cikaji.

 

9.0 Kammalawa

Wannan maƙala ta yi ƙoƙarin duban hoton yaƙe-yaƙen da aka yi ne a tsakanin Katsinawa da Gobirawa ta mahangar sananniyar karin maganar nan ta Hausa ta,”A mazaya a mai da iri gida. An dubi karin maganar ne tare da zaƙulo bayanai da ke ɓoye a cikin zancen hikimar. Maƙalar ta yi ɗan waiwaye a kan tarihin al’ummomin biyu, watau Katsinawa da Gobirawa tare da bitar ɗan taƙaitaccen tarihin dangantakar da ta wanzu a baya. Binciken ya yi nasarar fito da hotunan yaƙe-yaƙen a cikin bayani. Haka nan kuma, wannan aiki ya nuna yadda karin maganar ke adana bayanan tarihi. Sannan an gano cewa karin maganan na daga cikin zantukan fannun mayaƙan Gobirawa. Haka kuma, an gano ba kowace ja-da-baya ke nuna jin tsoro ba. Da ma akwai karin maganar da ke cewa,”Ja-da-baya ga rago, ba tsoro ba ne, shirin yaƙi ne”. Gobirawa na amfani da irin wannan salon faɗan na ja-da-baya, idan aka rinjaye su sosai a yaƙi, kuma sukan yi haka ne cikin tsari kuma bisa umarnin jagororinsu. Ƙwararrun mayaƙa kan tsara yadda za su kasance a yayin da suka yi nasara, kuma sukan tsara dabaru da hanyoyin da za su bi domin kuɓutar da kansu idan rana ta ɓace masu. Waɗannan salailai su suka ƙara tabbatar da batun da wasu ke yi a kan Gobirawa, inda ake danganta su da gidan faɗa.

Manazarta

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 Basin, C, 1650 To 1808 A.D,” Zaria: PhD Thesis, Ahmadu University Zaria.

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[1] Hirar da aka yi da Malam Naziru Kano ɗan wajen shekara 70 a ƙauyen Balle Bantanka da ke yankin Ɗanbatta da ke Kano a ranar 24/04/2018.

 

[2] Hirar da aka yi da Alhaji Ibrahim Ƙasimu Bauchi ɗan wajen shekara 60 a garin Bauchi a ranar 28/07/2017

[3] Hirar da aka yi da Malam Rabi’u Bagobiri ɗan wajen shekara 60 a Sakkwato a ranar 12/11/2014

 

[4] Hirar da aka yi da Malam Sambo Muhammadu Waliyi ɗan wajen shekara 80 a gidansa da ke shiyyar Bazza Gidadawa a Sakkwato a ranar 10/10/2013.

[5]Hirar da aka yi da Alhaji Muhammadu Isa Katsina ɗan wajen shekara 58 a ofishinsa da ke hukumar raya tarihi da al’adu ta Katsina a ranar 21/07/2012.

 

[6]Hirar da aka yi da Alhaji Muhammadu Isa Katsina ɗan wajen shekara 58 a ofishinsa da ke hukumar raya tarihi da al’adu ta Katsina a ranar 21/07/2012.

 

[7] Hirar da aka yi da tsohon Wawan Sarkin Katsina, Malam Sule Bagobiri ɗan wajen shekara 80 a unguwar sabuwar Kasuwa da ke Katsina a ranar 18/02/2005.

[8] Hirar da aka yi da Wamban Katsina Alhaji Abba Kalli ɗan 80 a gidansu da ke unguwar G.R.A a Katsina a ranar 11/10/2012.