Kaura da Shigowar Fulani Kasar Hausa da Tasirin Al’adunsu a Kan Wanzanci

This article is published in Taguwa Journal of Humanities, Vol. 2 No. 1, 2009, Faculty of Humanities, Umaru Musa Yar’adua University, Katsina, page 141-165.

Ƙaura da Shigowar Fulani Ƙasar Hausa da Tasirin Al’adunsu a Kan Wanzanci 
English Rendition as “Migration and Settlement of Fulani Communities in Hausa Land and the Influence of their Culture on Hausa Barbers Tradition”

Bashir Aliyu Safana Sallau
Department of Nigerian Languages
Umaru Musa Yar’adua University
Katsina – Nigeria

ABSTRACT

Since the 1960^s reseachers have devoted their time in collecting relevant data in respect of migration and settlement of various communities in West African sub-region and the socio-economic and political consequences that resulted in the new settler communities. At present scholars have devoted serious interest on conducting reseaches on Hausa culture which has now been considered as an academic discipline in our universities. This reseach investigate Hausa culture. Hence, this article is to examines migration and settlement of Fulani communities in Hausaland and their attendant influence on the Hausa culture  and tradition of Hausa Barbing Tradition (Wanzanci). For long the salient norms and values of our culture have been influenced in one way or the other by foreign cultures, but little has been done in highlighting this developments.The article highlights the impact of the migrant Fulani on barbing tradition in Hausaland. 

1. 0 Gabatarwa

Tun cikin shekarun 1960 zuwa wannan lokaci masana da manazarta da ɗalibai masu binciken tarihi suke ta kai-kawon nazari kan ƙaura da shigowar baƙi da kuma sakamakon da wannan ƙaura ta haifar ga al’ummomi daban-daban da ke a faɗin Afrika ta Yamma.

Dangane da haka ne wannan takarda ta yi ƙoƙarin kawo bayanai akan ƙaura da Fulani suka yi daga ƙasashensu na asali suka shigo ƙasar Hausa. An kuma kawo dalilansu na zaɓar ƙasar a matsayin wurin da suka ga ya dace su zauna ko dai don cirani ko kuwa don su yi zama na dindindin. Haka kuma an duba ire-iren abubuwan da wannan ƙaura ta haifar a tsakaninsu da Hausawa dangane da yadda ake aiwatar da sana’ar wanzanci. A taƙaice an duba irin tasirin da al’adun Fulani suka yi a kan al’adun wanzancin Hausawa ta fuskar yadda ake gudanar da ayyukan wanzanci.

 

1. 1 Farfajiyar Ƙasar Hausa Jiya da Yau

Yana da matuƙar mahimmanci kafin mu faɗa cikin kogin wannan nazari mu ɗan yi waiwaye domin sanin wurin da ƙasar Hausa take a jiya da kuma a yau. Ƙasar Hausa ta asali tana a Afrika ta Yamma ne, a farfajiyar da ke tsakanin hamadar Sahara da dazuzzukan da suka doshi gaɓar tekun Atlantika daga kudu. Kuma ana kiran ƙasar da sunan Sudan ta Yamma, watau tsakanin Tafkin Cadi da gwiwar Kogin Kwara a can Yamma (Alhassan, 1981:1).

A wata faɗar kuma an bayyana cewa Ƙasar Hausa tana shimfiɗe ne a can Arewacin Nijeriya da kuma kudancin Jamhuriyar Nijar a cikin Afrika ta Yamma. Daga Gabas ta yi iyaka da ƙasashen Borno. Daga Yamma ta yi iyaka da ƙasashen Dahomey a gaɓar Kogin Kwara. Daga Arewa ta yi iyaka da ƙasar Adar a cikin Jamhuriyar Nijar. Daga wajen Kudu kuma ta yi iyaka da ƙabilun Gwari da kuma ƙabilun kudancin Zariya da na Kudancin Bauci  ( Ibrahim, 1982:1).

A wannan zamani a iya cewa Ƙasar Hausa yanki ne wanda ya mamaye dukkan Jihar Katsina da Jihar Kano da Arewacin Jihar Kaduna da wasu ɓangarori na Jihohin Bauci da Gwambe da Neja da kuma kudancin Jamhuriyar Nijar. Idan aka tayar da saiti daga Arewa zuwa Kudu ƙasar Hausa ta fara daga Azbin har ya zuwa kusurwar Arewa maso gabas da tsaunukan Jos. Daga nan sai ta shararo ta yi Yamma har zuwa wurin da Kogin Kaduna ya yi wani babban doro. Daga nan kuma sai ta malala ta yi arewa maso yamma ta yi mahaɗa da ƙaton rafi na kogin Kabi. Daga wannan wuri sai ta karkata ta nufi arewa maso gabas har Azbin (Birnin-Tudu, 2002:11-12).

Ƙasar Hausa wadda tana shimfiɗe a shiyyar Sudan ta Tsakiya, a tsari na gargajiya a iya cewa ta haɗa da ƙasashen sarakunan Katsina da Kano da Daura da Zazzau ( idan aka ɗebe kudancin Zazzau) da Kabin Argungu da Gwandu da Gumel da Haɗejiya da Ƙwanni da Maraɗi da Tassawa.

Idan muka juya kan su wane ne Hausawa za a ga cewa masana da manazarta daban-daban sun kawo ra’ayoyinsu kan waɗanda suke ganin cewa su ne Hausawa. A ra’ayin wani masani ya bayyana cewa Hausawa su ne mutanen da ke zaune a ƙasar Hausa tun tuni, kuma suna magana da harshen Hausa a matsayin harshen uwa ( Ibrahim, 1982:1)

Wani masanin kuma na ganin cewa,  Hausawa sun haɗa da mutanen nan waɗanda saboda ƙaura da magabatansu suka yi daga ƙasar Hausa zuwa wasu sassa da ke maƙwabtaka ta kusa ko ta nesa da ƙasar Hausa, ko da kuwa ba sa magana da harshen Hausa ko yin al’adun Hausawa sun ɗauka su Hausawa ne. Misali, Abakwariga da ke zaune a Jihar Taraba ta Nijeriya da kuma wasu da ke ikirarin cewa su Hausawa ne waɗanda ke zaune a ƙasashen Cote de Ɓoire da Burkina Faso da Mali ( Adamu, 1983:3).

Akwai kuma waɗanda saboda da ƙaura da magabatansu suka yi zuwa ƙasar Hausa sun manta da harshensu da adabinsu da al’adunsu na asali sun ɗauki na Hausawa. A taƙaice sun koma Hausawa a harshe da adabi da al’ada. Misalin ire-iren waɗannan mutane sun haɗa da Barebari da Kanbarin Barebari da Barebarin Katsina da Buzaye da wasu Fulani (Sallau, 2000:71).

Wani masanin kuma ya bayyana cewa Hausawa dai su ne mutane waɗanda harshensu shi ne Hausa sannan dukkan al’adunsu da ta’addunsu na Hausa. Haka kuma addinin Musulunci ya yi cikakken tasiri a kansu ( Magaji, 1986:3).

 

1. 2 Yanaye – Yanayen Ƙasar Hausa

Mafi yawancin sassan ƙasar Hausa yana shimfiɗe ne kuma yana da yawan sarari, amma duk da haka akwai tsaunuka da tuddai a wasu wurare kamar Dutsin Dala da na Goron – Dutse a Kano da Dutsin Dutsin-ma a jihar Katsina da Dutsin Kwatarkwashi a jihar Zamafara da Duwatsun Kufena a Zariya da da sauransu.

Akwai ‘yan dazuzzuka waɗanda suka haɗa da dajin Rugu wanda ya ratsa jihohin Katsina da Zamfara da dajin Falgore wanda ya ratsa jihar Kano da wani ɓangare na lardin Zazzau a jihar Kaduna. Yanayin dajin da ke ƙasar Hausa iri biyu ne, da wanda ake kira “Sahel”, watau irin dajin da ake samu a arewa, da kuma dajin “Saɓanna”wanda ake samu a kudancin ƙasar. Akwai ƙarancin itatuwa a dajin “Sahel” kuma mafi yawancinsu gajeru ne. A lokacin rani da yawa daga cikin ganyayen da ke wannan daji kan kakkaɓe, idan kuma damina ta kusa zuwa sai su fara tohuwa. Ciyawar da ake samu a wannan daji dabbobi kan cinye rabi su tattake rabin, amma da an yi ruwan tohon geza duk sai ta tsiro a ko’ina. Wuraren da wannan daji ya mamaye sun haɗa da dukkan kudancin Jamhuriyar Nijar da arewacin ƙasar Hausa a sassan jihohin Katsina da Kano da Jigawa da Zamfara da Sakkwato da Kabi. Daga dajin “Sahel” idan aka yi kudu kaɗan sai dajin “Saɓanna”. A wannan irin daji itatuwa sun fi tsawo da kusanci da juna, haka kuma ana samun ganyaye da ciyayi da suke shekara cikin ɗanyantakarsu watau kore. Ana samun yanayin irin wannan daji a kudancin jihar Katsina da Lardin Zazzau a jihar Kaduna da Ladin Kabi da Yawuri a jihar Kabi da Kwantagora a jihar Neja.

Duk faɗin ƙasar Hausa manyan koguna biyu ne suka ratsa ta cikinta da kogin Rima da kogin Haɗejiya. Kogin Rima shi ne ya taso daga ƙasar Zamfara ya malala ya yi arewa zuwa cikin Jamhuriyar Nijar, daga nan sai ya karkata kudu ya bi ta yammacin Sakkwato ya je ya faɗa cikin kogin Kwara wanda shi ke iyaka da ƙasar Hausa. Kogin Haɗejiya kuwa ya fara daga ƙasar Kano ya gangara ya yi gabas, ya bi ta Jama’are a jihar Bauchi, ya bi ta Gashuwa da Gaidam a jihar Yobe ya faɗa tabkin Cadi (Alhassan;1981:3).

Ta fuskar yanayin shekara ƙasar Hausa na da yanayi iri biyu, lokacin damina da lokacin rani. Ana samun ruwan sama a lokacin damina wanda ke farawa daga watan Mayu zuwa watan Satumba, kuma ruwan da ake samuba mai yawa ne ƙwarai ba, amma duk da haka yana da albarka da biyan buƙatun manoma. Shi kuma lokacin rani yana farawa daga watan Oktoba zuwa watan Afrilu, ya kuma rabu biyu watau lokacin ɗari da lokacin zafi ko bazara (Adamu, 1997:13-14).

 

2. 1 Ma’anar Ƙaura da Ire-Iren ta

Masana da manazarta da ɗalibai daban-daban sun kawo ra’ayoyinsu kan ma’anar kalmar ƙaura. Wani daga cikinsu ya bayyana cewa ”ƙaura na nufin tashin mutane daga ƙauyuka ko garuruwa zuwa manyan birane, wasu na wani ɗan lokaci (cirani), wasu kuma sun koma don su yi zama na dindindin a wannan sabon wuri” (Osaghae, 1994:20).

Wani masanin kuma na ganin ƙaura a matsayin “ tashi daga wata gundumar mulki zuwa wata, wadda sakamakon wannan ƙaura ke samar da wurin zama na dindindin”(Prothero, 1981:51).

A wata fassarar kuwa ana ganin ƙaura a matsayin “mutum ko ƙungiyar mutane masu yawa su canja wurin zamansu su koma wani wuri na daban wanda za su yi zama na dindindin, amma ba irin canjin wurin da makiyaya ko ‘yan ƙodago ko ‘yan cirani da makamantansu ke yi ba waɗanda ba sa yin zama na dindindin a sabon wurin da suka koma” (Bello, 1999:1).

Ko-da-yake ƙoƙarin da waɗannan masana da manazarta da ɗalibai da aka kawo ra’ayoyinsu kan ma’anar ƙaura, sun ɗan sha bamban kan yadda kowanensu ke ganinta, sun gamu kan manufa ɗaya wadda ta bayyana cewa ƙaura dai na nufin tashi daga wani wurin zama zuwa wani.

A wannan zamani an kasa ƙaura zuwa iri biyu, akwai wadda ake yi daga wata ƙasa zuwa wata, sai kuma wadda ake yi a cikin ƙasa ɗaya. Ƙaura daga wata ƙasa zuwa wata na da matuƙar wuya saboda dalilan nisan wuri, kuma mai yin irin wannan ƙaura ka iya fuskantar matsaloli waɗanda suka haɗa da na bambancin harshe da yanayin sabon wurin da za a koma. Akwai kuma bambancin al’adu da hanyoyin samun kuɗi da halin zamantakewa. A wani lokaci kuma ana iya fuskantar matsalar rashin karɓa mai kyau daga al’ummomin da aka yi ƙaura zuwa ƙasashensu. Amma ita ƙaura ta cikin gida tana da matuƙar sauƙi don kuwa ba a fuskantar matsalar nisan wuri, kuma matsalar baƙin al’adu da harshe da halin zamantakewa da hanyoyin neman kuɗi za a same su da sauƙi a wuraren da aka koma. Wannan kuwa ya samu ne saboda a mafi yawancin lokaci akan tarar da ‘yan uwa da abokan arziki waɗanda suka daɗe a waɗannan wurare, kuma su ne kan karɓi sababbin zuwa, su zama jagora a gare su wajen tafiyar da harkokinsu har su koya (Bello, 1999:9).

 

2. 2 Dalilan Shigowar Fulani Ƙasar Hausa

Akwai dalilai da dama waɗanda suka sa Fulani yin ƙaura daga ƙasashensu na asali suka shigo ƙasar Hausa. Daga cikinsu akwai wadatattun wuraren kiwo da na ba dabbobi ruwa a ko’ina cikin ƙasar Hausa. Haka kuma kasancewar al’ummar Hausawa mutane ne masu son zaman lafiya kuma ƙasar Hausa na da fuskar jawo baƙi saboda wadatacciyar albarkar ƙasa sun ƙara taimakawa wajen shigowar Fulani wannan ƙasa. Wasu Fulanin kuma sun shigo ne domin yaɗa addinin Muslunci. Bugu da ƙari kuma kasancewar al’ummar Hausawa na da ɗabi’ar zama lafiya da kowa baƙo da ɗan gida ya ƙara taimakawa wajen shigowa da zaman wasu al’ummomin Fulani a sassa daban-daban na ƙasar Hausa.

 

2. 3 Al’ummar Fulani da Rabe-Rabensu

Mazaunin Fulani na farko a Afrika ta Yamma na a yankin Senegal, amma a yanzu ana samunsu a Chadi da Kamaru da Gambiya da Sudan da Habasha (Abubakar, 1977:27). A wannan zamani yawan al’ummar Fulani ya fi Miliyan shida kuma fiye da rabinsu na zaune a Arewacin Nijeriya (Johnston, 1967:20). A lokaci mai tsawo da ya gabata al’ummar Fulani ta kasu zuwa kashi uku. Akwai Fulani Mbororore’en¹ da Fulɓe Na’i² da Fulɓe Shi’e³. Da farko waɗannan rabe-raben Fulani duk suna haɗe waje ɗaya a ƙarƙashin Mbororore’en, amma saboda wasu dalilai aka samu waɗannan rabe-rabe (Abubakar, 1977:27). Daga cikin dalilan da suka kawo rabe-raben, sun haɗa da a lokacin da suke yawon neman wuraren kiwo, wasu kan fuskanci matsalolin da kansa dabbobinsu raguwa ko su ƙare musamman ta hanyar cutuka ko wani bala’i. Haka kuma akwai waɗanda idan aka samu wurin kiwo mai kyau sai wasu

su yanke hukuncin zama a wannan wuri. Ga waɗanda suka fuskanci matsalar raguwar dabbobinsu, sai su riƙa kula da waɗanda suka ragu, kuma sai suka riƙa haɗawa da yin wasu aikace-aikace kamar noma da kasuwanci. Wannan dalili ne ya haifar da samuwar kashi na biyu na Fulani watau Fulɓe Na’i. Idan yawansu ya ƙaru sai su koma ma rayuwarsu ta yawon neman wuraren kiwo masu kyau kamar danginsu Mbororore’n. Amma ga waɗanda dabbobinsu suka ƙare duka sai su samu wuri mai nagartattar ƙasa su riƙa yin noma da wasu sana’o’i su daina yawace-yawacen da suka gada. Wannan shi ya haifar da samuwar kashi na uku na Fulani watau Fulɓe Shi’e (Abubakar, 1977:28).

Bayan raguwa ko ƙarewar dabbobi ga Fulanin da suka daina yawon neman wuraren kiwo, cuɗanya tsakaninsu da al’ummomin wuraren da suke kiwo ya ƙara taimakawa matuƙa wajen samuwar Fulanin da kan zauna su daina yawace-yawace ko dai na wani ɗan lokaci ko su yi zama na dindindin a waɗannan wurare. A sakamakon shigowar addinin Musulunci a Afrika ta Yamma a cikin ƙarni na goma sha ɗaya al’ummar Fulani ne suka fara karɓarsa (Abubakar, 1977:28). Wannan dalili ne ya sa suka zama na gaba-gaba wajen yaɗa shi a duk faɗin Afrika ta Yamma. Saboda kasancewar addinin Musulunci ya shafi dukkan rayuwar wanda ya karɓe shi, wannan ya taimaka ƙwarai wajen canja rayuwar wasu Fulani waɗanda wannan al’amari ya sanya su mayar da hankalinsu wajen koyo da koyarwa da yin aikace-aikacen addini fiye da kiwon dabbobi da suke yi kafin su karɓi addinin. Daga nan sai suka riƙa yawo daga wurin wannan malami zuwa wurin wancan don neman ilimin addinin Musulunci, wannan ya sa wasunsu suka zama mashahuran malamai. Samuwar addinin Musulunci a wajen Fulani ya ƙara taimakawa matuƙa wajen zaman wasunsu wuri ɗaya tare da iyalansu. Wannan ne ya sa wasu suka zama alƙalai, wasu mashawarta ga sarakunan wuraren da suke zaune, wasu kuma sai suka zama mabiya addinin kawai ta hanyar tafiyar da harkokin rayuwarsu kamar yadda dokokin shari’ar addinin Musulunci suka tsara. Su kuwa Mbororo’en a wannan lokaci addinin Musulunci bai yi wani tasiri na a-zo-a-gani ba cikin rayuwarsu, don kuwa sun fi mayar da hankalinsu kan kiwon dabbobinsu fiye da yin aikace-aikacen addinin Musulunci (Abubakar, 1977:28).

Wannan zama da Fulani suka yi cikin al’ummomi daban-daban da suka tarar da kuma cuɗan-in- cuɗe-ka da suke yi da juna ya ƙara danƙon zumunci tsakaninsu. Domin kuwa cikin ɗan ƙanƙanin lokaci sai da Fulani da waɗannan al’ummomi suka fara yin musayar al’adu da kuma auratayya⁴. Wannan ya ƙara taimakawa matuƙa wajen zaunar da wasu Fulani wuri ɗaya suka daina yawace-yawace.

 

2. 4 Shigowar Fulani Ƙasar Hausa da Wuraren da Suka Fara Zama

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 cewa wata ƙungiyar Fulani maƙaurata sun 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)⁵ sun baro Futa-Toro da niyyar zuwa Masar amma sai suka tsaya a Katsina (Nadama, 1977:170). An kuma bayyana cewa a ƙarshen ƙarni na goma sha takwas waɗannan Fulani sun zauna da gindinsu a garuruwan Kanwa da Ƙusa da Zandam da Bugaje da Shinkafi waɗanda dukkansu suna kusa da Birnin Katsina (Usman, 1972:191-192).

Bayan wannan ƙungiya an sami wasu ƙungiyoyin Fulani waɗanda suka shigo ƙasar Katsina daga Borno, sun kuwa haɗa da Yerimawa da Gallawa (Gallanko’en) da Daɓawa da kuma Dallazawa. Dukkan waɗannan al’ummomi na Fulani sun sauka a garuruwan da ke iyakar ƙasar Katsina ta gabas. Yerimawa sun mamaye ƙasar Yamel, wasu daga cikinsu kuma suka yi kudu ta gabas har Ɗanbatta ta ƙasar Kano. Su kuma Gallawa sun zauna a arewacin Yamel suka kafa garuruwan Sirika da Gallu, wannan ne ma ya sa ake kiransu da sunan Sirikawa. Daɓawa kuwa sun zauna ne akan iyakar da a yanzu ta raba Nijeriya da Jamhuriyar Nijar a ƙauyen Kantche. Daga nan ne kuma wasu suka matsa gaba suka kafa ƙauyen Daɓawa wanda ke kusa da garin Kaita, wasu kuma zuwa Kanembakashe duk a ƙasar Katsina. Su kuma Dallazawa sun zauna a arewacin wuraren da Yerimawa suka zauna suka kafa ƙauyen Dallaje. A nan ne Abdulmumini mahaifin Ummarun Dallaje wanda ya zama Sarkin Katsina na farko bayan jihadi ya zauna⁶. Ana sa ran cewa Yerimawa sun shigo ƙasar Katsina a cikin ƙarni na goma sha bakwai, su kuma Dallazawa a cikin kashin farko na ƙarni na goma sha takwas (Usman, 1972:190-191).

Wasu Fulanin kuma da suka shigo ƙasar Katsina sun haɗa da Yerobawa waɗanda daga cikinsu ne ake sa ran Malam Na’Alhaji⁷ya fito, wanda yana ɗaya daga cikin waɗanda suka aiwatar da jihadi a ƙasar Katsina. Sun shigo wannan ƙasa a cikin ƙarni na goma sha takwas, sun sauka a Kwomi wurin da aka riƙe Malam Na’Alhaji bayan rasuwar mahaifinsa a Makka.

Al’ummar Fulani sun fara shigowa 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. 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 Usman Ɗanfodiyo ya fito daga cikinta sun sauka a Ƙwanni arewacin ƙasar Zamfara a ƙarƙashin shugabansu Malam Musa Jokollo a cikin shekarun 1450. An bayyana cewa Torankawa sun shigo cikin ƙasar Gobir tun lokaci mai tsawo da ya wuce. Daga baya ne wani malami daga cikinsu mai suna Muhammadu ɗan Sa’idu ya fita shi da magoya bayansa daga ƙasar Gobir suka zauna a Maratta cikin ƙasar Galmi.

An kuma sami zuri’ar wani Bafulatani mai suna Ali waɗanda suka zauna a Guluba ta ƙasar Zamfara, ana yi masu laƙabi da sunan Alibawa a ƙasar Zamfara daga sunansa. An bayyana cewa sun shigo ƙasar Zamfara ta yankin Zurmi tun shekaru ɗari uku kafin jihadin Shehu Usman Ɗanfodiyo. An ce wasunsu sun shigo ne daga Dosso suka zauna Zurmi, wasu kuma sun zo Zurmi ne a ƙarƙashin shugabansu mai suna Isau daga Babbar-Ruga ta ƙasar Katsina (Nadama, 1977:171, 176). Mafi yawa daga cikin Fulani Alibawa manoma ne don kuwa sun bar yawace-yawacen neman wuraren kiwon, wannan kuwa ya faru ne sakamakon ƙarewar dabbobinsu. Zamansu a Zurmi cikin Zamfarawa Hausawa ya sa suka manta da harshensu da al’adunsu na Fulani suka koma Hausawa (Nadama, 1977:176).

Bayan Alibawa akwai kuma Alawa waɗanda su makiyaya ne, sun shigo ƙasar Zamfara daga yamma. Saboda yawan dabbobinsu sun sauka a gabacin ƙasar a gefen dajin Rugu. Daga Zamfara ne wasunsu suka yi gabas zuwa Kazaure ta ƙasar Kano. Alawa sun zauna a Kamani da Magare da Aya duk a kan iyakar ƙasar Zamfara da dajin Rugu.

Akwai wasu al’ummomin Fulani da aka tabbatar da zamansu a ƙasar Zamfara tun cikin ƙarni na goma sha takwas. Daga cikinsu akwai Jallawa waɗanda a yanzu suke zaune a Kurya Madaro da Rawayya kuma suna ikirarin sun zo daga Mali ne. Akwai kuma Ƙasarawa da Sulluɓawa waɗanda suka shigo ƙasar Zamfara daga ƙasar Katsina a farkon ƙarni na goma sha takwas. A yanzu Ƙasarawa suna zaune kusa da Dutsin Masari, su kuma Sulluɓawa suna zaune a garuruwan Sado da Morai (Nadama, 1977:176-181).

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 tsakanin waɗannan al’ummomi fiye da dukkan wasu ƙabilu da suke cikin Nijeriya da kuma na maƙwabtanta. Haka kuma rawar da masu jihadi suka taka wadda ta haifar da Daular Usmaniyya ta ƙara taimakawa wajen samuwar wannan al’umma ta Hausa/Fulani. Wannan cuɗanya ta taimaka ƙwarai wajen mayar da wasu Fulani su koma Hausawa a harshe da adabi da al’ada. A yanzu a iya cewa mafi yawancin gidajen sarautu da suke a ƙasar Hausa masu mulkinsu asalinsu Fulani ne zuri’ar waɗanda suka amso tutar jihadi daga wurin Shehu Usman Ɗanfodiyo. Amma daga cikin ire-irensu kaɗan ne kawai suke iya magana da harshen Fulatanci. Bayan su, akwai wasu Fulani masu yawan gaske waɗanda suke zaune a sassa daban-daban na ƙasar Hausa tun lokaci mai tsawo da ya wuce. Su ma sakamakon cuɗanya da Hausawa sun koma Hausawa a harshe da adabi da al’ada. A yanzu ire-iren waɗannan Fulani ana kiransu da sunan Fulanin gida ko Fulanin zaure, amma daga cikinsu ana samun waɗanda suke iya magana da harshen Fulatanci da kuma na Hausa a lokaci ɗaya.

Bayan waɗannan akwai wasu Fulanin waɗanda duk da cuɗanya da auratayya da take tsakaninsu da Hausawa ba su bar harshensu da adabinsu da al’adunsu ba. Ire-iren waɗannan Fulani suna zaune ne a wuraren da yake kusa da makiyayar dabbobi da wuraren ban ruwa a sassa daban-daban na ƙasar Hausa. Waɗannan Fulani a yanzu suna tafiyar da harkokin rayuwarsu na yau da kullum a ƙarƙashin shugabanninsu waɗanda ake kira “Arɗo”. Shi Arɗo ne yake wakiltarsu a duk wasu al’amura tsakaninsu da sarakunan ƙasar Hausa. Akwai ire-iren waɗannan Fulani da yawa a sassa daban-daban na ƙasar Hausa, kuma su ne suke samar da mafi yawan shanun da ake kiyayawa a duk faɗin ƙasar Hausa. Bayan shanu suna kiwon tumaki da awaki da kaji da zabbi. Haka kuma matansu ne suke tallar nonon shanu da man shanu da ake haɗawa ana dama hura don sha ko don yin magani da dai sauransu. Bayan harshensu na Fulatanci suna magana da harshen Hausa kamar yadda suke yi da wannan harshe nasu, kuma al’adunsu sun shiga cikin na Hausawa kamar yadda al’adun Hausawa suka shiga cikin nasu. Haka kuma akwai Hausawa waɗanda sakamakon cuɗanya da Fulani suke magana da harshen Fulatanci kamar yadda suke yi da harshensu na Hausa.

3. 1 Tasirin 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 bukin aure ko haihuwa da dai sauransu sukan gayyaci juna. Watau a lokacin da Fulani suke yi sukan gayyaci Hausawa, haka idan Hausawa na 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 tasiri kan yadda Hausawa suke tafiyar da al’adun wanzanci dangane da 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 nason da al’adun Fulani suka yi a kansu.

3. 1. 1 Aski da Gyaran Fuska

Ta fuskar aski da gyaran fuska al’adun Fulani sun yi naso a kan wanzanci musamman ire-iren askin da ake wa matasan Fulani da ma wasu Hausawa waɗanda ke yin hulɗoɗi da Fulani wajen kiwon shanu. Akwai nau’o’in aski iri daban-daban da ake yi wa matasan Fulani, Hausawa na kiransu da suna ciko-a-gaba da ciko-a-baya da kuma ciko-a-gaba-da-baya. Su kuma dattawan Fulani askin ƙwaryar molo ake yi masu, a wurin gyaran fuska ne aka samu nason al’adunsu a kan wanzanci. Dattawan Fulani na yin irin gyaran fuska wanda Hausawa ke kira ƙahon barewa. Haka kuma ana yi wa matan Fulani gyaran fuska, jarirai da ƙananan yara ana yi masu zanko.

a) 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 ke a wurin fuska da haɓa a lokacin da suma ba ta yi yawan da za a sake ta ba. A wannan lokaci ne sai wanda ke da buƙatar, ya je wurin wanzami don a yi masaA irin wannan gyaran fuska ana gyara gashin da ke 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 kwakwafe shi ya yi siriri da tsawo. A lokacin da aka zo yin irin wannan gyaran fuska ana gyara sumar da ke wurin goshi a kwakkwafe ta har a taɓo wadda ke a gefen goshin. Ana ɗan shiga ciki yadda wurin zai yi kyau sosai. 

b)  Gyaran Fukar da Ake yi wa Matan Fulani

A lokacin da aka yi wa mata kitso suna aske gashin da bai shiga cikin kitso ba na goshi da na ƙeya. Wasu da kansu suke aske wannan gashi, wasu kuma ‘yan uwansu mata ne ke yi masu irin wannan aski. Akwai kuma wasu matan musamman waɗanda ke cikin ƙauyuka, wanzamai ne ke yi masu irin wannan aski. Har yanzu akwai matan Fulani waɗanda ake yi wa irin wannan gyaran fuska. Wanzaman da ke yin ayyukan wanzanci a gidajen waɗannan mata ne ke yi masu irin wannan gyaran fuska. A lokacin da aka yi sabon kitso wadda aka yi wa kitson ce ke zuwa wurin wanzami a gidansa don ya yi mata gyaran fuska. Wasu kuma suna kiran wanzamin ne ya tarar da su a gidajen aurensu don ya yi masu gyaran fuska. A wasu lokuta kuma akan yi gamon-katar a lokacin da aka yi mata kitso, sai wanzamin ya zo gidan don yi wa yaran gidan aski ko wasu daga cikin ayyukan wanzanci. Ana yi wa ‘yan matan Fulani manya da ƙanana gyaran fuska a lokacin da suka yi sabon kitso. A wannan zamani yin gyaran fuska ga matan Fulani ya yi sauƙi musamman ga ‘yan mata da waɗanda aka yi wa aure, amma duk da haka ana yi wa tsofaffi.

 

c) Tukkaye Uku Waɗanda Ake yi wa ‘Ya’Yan 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 kan 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 ke kwaikwayon yi wa ‘ya’yansu ire- iren waɗannan tukkaye.

d) Askin Ɗaurin Guga

Kamar tukkayen da aka yi bayaninsu a sama, wasu jariran kuma maimakon a yi masu irinsa, sai a yi masu askin ɗaurin guga. Ana yin askin ɗaurin guga ne ta hanyar barin sumar tsakiyar kai da kuma wata ta ratsa daga gefen kai zuwa ɗaya gefen kan. Ana yin irin wannan aski kamar yadda ake ɗaura iccen gugar ƙwarya, kuma ana yi wa yara maza da mata irinsa. Ga ‘yan mata ba a aske shi daga nan ne za a fara yi masu kitso a lokacin da gashin ya fara taruwa sosai. Su kuma samari ba a aske shi, sai a lokacin da za a yi masu kaciya, a lokacin da sumar ta yi tsawo sosai, sai a yi masu kotso. Wasu kuma ba a aske masu shi a wannan lokaci, sai lokacin da za a yi masu aure. Shi ma irin wannan aski akwai wasu Hausawa waɗanda suke kwaikwayon yi wa ‘ya’yansu irin sa.

3. 1. 2 Al’adar Tsayar da Gemu

A al’adar Fulani ana tsayar da gemu a lokacin da mutum ɗansa ko ɗiyarsa ta yi aure har aka sami haihu. Idan kuma ba a haifa ɗa ko ɗiya ba da aka yi wa aure ya haihu ba, sai ya tsayar da gemu a lokacin da ɗa ko ɗiyar tsaransa ya haihu. Ana tsayar da gemu a lokacin wani buki na aure ko haihuwa. A mafi yawancin lokaci ana tattara tsararrakin juna a haɗa su wuri ɗaya don a sanya masu gemu tare. Ana kuma la’akari da waɗanda aka yi wa kaciya a rana ɗaya, sai kuma a sake haɗa su don sanya masu gemu a rana ɗaya. 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 suna da rai. Idan kuwa wanzamin da yake yin wanzanci a wannan gida ya rasa ɗaya daga cikin mahaifansa, sai a samu wani daga cikin dangin wanda za a sanya wa gemu kuma wanda dukkan mahaifansa ke da rai 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 don a fito da gemu daga nan ya tsaya ke nan 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 sosai ba a barinsa 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’dar Fulani sai a samu wani abokin wasansa ko wani dattijo ya mame shi ya ɗauko wannan gammo na ganyen kalgo wanda ke cikin madarar da aka yi amfani da ita wajen sa gemu ya shafa masa wannan ganye a wurin 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 don tsoron kar a sanya masu gemu ba tare da sun shirya ba.

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 ke 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 jagorancin addu’ar fatan Allah Ya sa albarka ga wannan wanda ya sa gemu kuma Allah Ya tsare shi daga aikata wasu ayyuka na rashin daidai waɗanda bai kamata a ce mai gemu ya yi su ba. Ana kuma ƙarawa da yin addu’o’in roƙon Allah Ya biya wa dukkan mutanen da suka haɗu a wannan wuri buƙatunsu na alheri. Ana kuma roƙon Allah Ya ba da damina mai albarka da dai addu’o’in neman biyan buƙatu na duniya da lahira.

A wannan zamani akwai Hausawa a sassa daban-daban na ƙasar Hausa waɗanda suke yin koyi da irin wannan al’ada ta sanya gemu irin na Fulani.

3. 1. 3 Askin Jarirai na Ranar Suna

Wani ɓangare na wanzanci wanda al’adun Fulani suka yi naso a cikinsa shi ne askin jarirai na ranar suna. A al’adar Fulani ba a fito da abin da aka haifa 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. A wannan zamani saboda ƙarin wayewa da ake samu ta addini da ta ilimin zamani an samu sauƙin irin wannan al’ada. A yanzu wasu Fulani yi wa jariran da aka haifa masu aski a ranar suna, kuma sai da maraice sosai a lokacin da dukkan ‘yan uwa da abokan arziki suka tattaru. A wannan lokaci ne wanzami zai fara yin aski don waɗanda suka taru a wurin bukin suna su riƙa bayar da kuɗin aski.

 

3. 1. 4 Zanko

Wani nau’in aski irin na Fulani wanda ya yi naso cikin al’adun wanzancin Hausawa shi ne zanko. Ana yin zanko ta hanyar aske gashin kai na ɓangaren hagu da dama a bar gashin tsakiyar kai kamar layi tun daga goshi har zuwa ga ƙeya. Ana yin zanko ga yaro namiji ban da mace a aski na biyu bayan askin suna watau a lokacin askin yada wanka. A duk lokacin da za a yi wa wannan yaro aski ba a aske wannan zanko, sai dai a gyara shi. Wannan ne ya sa a wasu lokuta idan gashin ya taru sosai sai a riƙa yi wa yaron kitso wurin wannan gashi na zanko. A al’ada wannan aski na Fulani ne amma daga baya Hausawa sun riƙa kwaikwayonsa har ya kai matakin zama askin gado ga wasu Hausawa (Sallau, 2000:32).

3. 1. 5 Nason Al’adun Fulani Dangane da Kaciya

 A wurin yin kaciya ma al’adun Fulani sun yi naso dangane 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. Amma a yanzu saboda wayewar da addinin Musuluci da ilimi zamani suka kawo ana yi wa ‘ya’yan Fulani kaciya a kowace rana. Wannan ya nuna ke nan wasu daga cikin al’ummar Fulani sun daina yin irin wannan camfi.

A al’adar Fulani ba a yi wa yaro kaciya sai shekarunsa na haihuwa sun kai tara zuwa goma sha biyu. Su ma kamar Hausawa ba sa yi wa ‘ya’yansu masu shekara takwas da haihuwa kaciya. 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.

 

3. 1. 6 Tsaga

Tsaga musamman ta gado da ta kwalliya na 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 buki 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.

 

i) 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). A saboda kusanci da waɗannan Fulani, sai wasu Katsinawa waɗanda asalinsu Hausawa ne saboda da kusanci da waɗannan Fulani 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 gaba da baya da ke 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 bille a hannun hagu (Magaji, 2002:23). A nan ma an samu 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 irinta 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.

ii)  Tsagar ‘Yar Goshi Irin ta Fulani

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

iii)   Tsagar Kalangu Irin ta Fulani

            Ita ma tsagar kalangu irin ta Fulani tana da bambanci da irin wadda ake yi Hausawa. Tsagar kalangu irin ta Fulani iri biyu ce akwai wadda ake yi ƙanana kuma sirara, sannan kuma akwai wadda ake yi da girma sosai wadda ta fi irin wadda ake yi wa ‘yan matan Hausawa 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.

iv)   Tsagar Kibau Irin ta Fulani

Irin wannan tsaga Fulani kawai ake yi wa irinta. Ana yin irin wannan tsaga kamar siffar kibiya wanda a saboda haka ne aka sanya mata wannan suna. Ana yin ta ne a fuska bisa kundukuki daidai ƙarƙashin idanu wurin da ake yi wa ‘yan matan Hausawa tsagar kwaluluwa. Ita ma irin wannan tsaga ana yi wa ‘yan mata da samari irinta, kuma a dalilin cuɗanya tsakanin Fulani da Hausawa ya sa ‘yan matan Hausawa kwaikwayon yin irin wannan tsaga.

 

ɓ) Tsagar ‘Yar Baka Irin ta Fulani

Wata tsagar kwalliya wadda ake yi wa ‘yan mata da samarin Fulani wadda kuma ta yi naso cikin al’adun wanzanci 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 wurin kumatu. Irin wannan tsaga ana yin layukan tsaga uku-uku ne a kowane kumci 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 layukan wannan tsaga da ɗan tsawo kuma dukkansu 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 na kwaikwayon yin su.

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

 

3. 1. 7 Goyon Ciki

Wani fanni na al’adun Fulani wanda ya yi naso cikin al’adun wanzancin Hausawa shi ne goyon ciki. A al’adar Fulani idan mace ta samu cikin fari ba za ta haihu a ɗakinta ba. A lokacin da cikin ya kai wata shida ko bakwai, 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 wannan abin da aka haifa dukkan ayyukan wanzanci. Kamar al’adar Hausawa su ma Fulani namiji ne ke 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).

 

3.1.8                      Nason Al’adun Fulani Kan Ire-Iren 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 danbu da madara a kuma zuba man shanu a ciki. Ana kuma damo hura 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 da ke gida su dama su sha.

A lokacin ɗaurin auren budurwa wanda Fulani ke kira da sunan walima ana yanka sa ko saniya wanda ake rarraba naman dabbar da aka yanka kashi-kashi don ba kowa nasa rabon. Daga cikin waɗannan kashe-kashe akwai kushekara da ‘yayanta waɗanda su ne kason wanzamin da ke 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 da za a yi wa aure gyara a farjinta a lokacin tana jaririya. A saboda haka waɗannan abubuwa suna daga cikin ladar aikin da ya yi.

 

4. 0 Kammalawa

Kamar yadda aka gani wannan takarda ta yi bayanai akan ƙaura da shigowar Fulani ƙasar Hausa da kuma irin nason da al’adunsu suka yi kan wanzancin Hausawa. An fara kawo bayani kan ma’anar ƙaura da ire-irenta da kuma dalilan da suka sanya Fulani zaɓar ƙasar Hausa a matsayin wurin da suka ga ya dace su zauna ko don cirani ko kuma don zama na dindindin. Haka kuma an duba ƙaurar da Fulani suka yi daga ƙasarsu ta asali zuwa ƙasar Hausa. Daga na kuma sai aka duba fannonin rayuwa na Fulani waɗanda suka yi naso cikin wanzancin Hausawa waɗanda suka shafi aski da gyaran fuska da tsayar da gemu da askin jarirai na ranar suna da zanko da kaciya da tsagar kwalliya da goyon-ciki da kuma ire-iren ladar aikin da Fulani ke biyan wanzamin da ya yi aikace-aikacen wanzanci a gidajensu.

Idan muka dubi waɗannan ayyuka na wanzanci da kuma yadda ake yin su ga al’ummar Fulani a wannan zamani, za mu ga cewa sun yi naso na a gani a faɗa kan yadda ake gudanar da sana’ar wanzanci. Za a iya gani haka ta yadda wasu Hausawa ke kwaikwayon yin wasu daga cikin waɗannan al’adu. Misali, idan muka dubi gyaran fuska ƙahon-barewa wanda aski ne da ake yi wa dattawan Fulani, a yanzu akwai dattawan Hausawa da dama musamman waɗanda ke zaune a karkara da suka mayar da yin irin wannan gyaran fuska a matsayin irin askin da suka ga ya dace a riƙa yi masu. Haka kuma matasan Hausawa waɗanda ke yin hulɗoɗi da Fulani na yin ire-iren askin da ake yi wa matasan Fulani. Wannan naso bai tsaya a nan ba don kuwa har a wannan zamani akwai Hausawa waɗanda saboda hulɗa da Fulani ba a yi wa jariran da aka haifa masu askin ranar suna cikin mutane, sai dai a yi kafin ranar suna ko kuwa bayanta. Akwai kuma Hausawa waɗanda ke yi wa ‘ya’yansu zanko wanda a wannan lokaci wasu ma sun mayar da shi kamar askin gado da ake yi wa dukkan ‘ya’yan da aka haifa masu.

Al’adun tsayar da gemu na daga cikin al’adun Fulani waɗanda suka yi naso cikin al’adun wanzanci. A wannan zamani akwai Hausawa waɗanda ke sanya gemu irin na Fulani, watau a kwakkwafe shi ya yi siriri da kuma tsawo. Haka kuma akwai waɗanda ke bin al’adun Fulani dangane da yadda ake sanya gemu.

Ta fuskar tsaga ma an samu irin wannan naso na al’adun Fulani kan wanzancin Hausawa don ‘yan matan Hausawa waɗanda ke yin hulɗoɗi da ‘yan matan Fulani ko waɗanda samarin Fulani ke nema da aure na yin ire-iren tsagar kwalliyar da ake yi wa ‘yan matan Fulani don su burge waɗannan samari nasu. Haka kuma a wasu lokuta akwai samarin Hausawa waɗanda ke yin hulɗoɗi da samarin Fulani ko kuma suna son ‘yan matan Fulani, a soboda waɗannan dalilai suna sanyawa a yi masu ire-iren tsagar kwalliya ta Fulani don su burge waɗannan ‘yan mata nasu.

Ana kuma samun nason al’adun Fulani ta fuskar ire-iren ladar aikin da ake biyan wanzamin da ya yi ayyukan wanzanci. A wannan fuska akwai waɗanda ke ba wanzami kaza da makamantanta idan an yi kaciya da dai sauran ladar aiki irin wadda Fulani ke biyan wanzamin da ya yi aikace-aikacen wanzanci.

 

ƘARIN BAYANI

1.     Mbororo’en su ne waɗanda Hausawa suke kira Fulanin Bararoji waɗanda ke yawace-yawacen neman wuraren kiwon dabbobinsu. Watau ba zaune suke a wuri ɗaya ba kuma ba sa yin wata sana’a sai kiwon dabbobinsu kawai.

2.      Filɓe Na’i kuma su ne waɗanda Hausawa suke kira da sunan ‘Yan Korgo. Suna zama a wuri na wani ɗan lokaci wanda daga nan ne suke tafiya yawon kiwo. Bayan wani lokaci kuma sai su dawo wannan wuri. Abin nufi a nan shi ne suna zama rabi da rabi a tsakanin wurin da suke zaune da wurin da suke yin kiwon dabbobinsu. Idan suka samu wurin da ya fi wannan wurin kiwo, sai su tashi daga nan su koma wannan sabon wuri.

3.      Fulɓe Shi’e su ne waɗanda Hausawa suke kira da sunan Fulanin Gida ko Fulanin Zaure. Wannan kuwa ya faru ne a saboda ƙarewar shanunsu sai suka koma cikin garuruwa suka zauna ko don yin aikace-aikacen addinin Musulunci ko don zama a fadojin sarakunan ƙasar Hausa inda wasunsu suka riƙa yin ayyukan alƙalanci ko zama mashawartan waɗannan sarakuna. A yanzu ire-iren waɗannan Fulani sun koma Hausawa a harshe da adabi da al’ada kuma daga cikin ire-irensu ne aka samu waɗanda suka taimaka wa Shehu Usman Ɗanfodiyo wajen gudanar da jihadin da ya yi sanadiyyar kafuwar Daular Usmaniyya daga shekarar 1804 – 1809. A dalilin wannan jihadi ne a yanzu mafi yawa daga cikin gidajen sarauta na ƙasar Hausa zuri’ar ire-iren waɗannan Fulani ne suke tafiyar da mulkinsu. A yanzu sun bar yawace-yawacen neman wuraren kiwon, a maimakon haka sun koma yin noma da kasuwanci da sana’ar Malanta ko neman ilimin addinin Musulunci da na zamani da dai sauran ayyukan neman kuɗi.

    4.  Duk da musayar al’adu da auratayya da ake yi a tsakanin Fulani da al’ummomi   daban-daban a ƙasashen Afrika da dama, ba a samu irin wannan dangantaka ba a tsakanin Fulani Bararoji da ire-iren waɗannan al’ummomi, don kuwa ba sa aurar da ‘ya’yansu ga kowa sai ga ‘yan uwansu Bararoji. Hasali ma dai sun ɗauka Fulanin Gida na ɓata al’adunsu waɗanda suka gada. Wannan al’amari yana faruwa har a wannan zamani.

5.         Daga cikin zuri’ar Fulani Sulluɓawa ne aka sami Sarki Dikko wanda shi ne Sarkin Katsina na farko daga cikin zuri’ar Fulani Sulluɓawa wanda ya hau bisa karagar mulkin ƙasar Katsina a cikin shekara ta 1906.

6.         Bayan tuɓe Sarkin Katsina Abubakar a shekarar 1905 da kuma naɗa ɗan uwansa Malam Yero a cikin wannan shekara shi ma aka tuɓe shi a farkon shekarar 1906, mulkin Fulani Dallazawa ya zo ƙarshe a ƙasar Katsina cikin shekarar 1906. A yanzu zuri’arsu ne ke hakimci a ƙasar Safana da laƙabin Yariman Katsina Hakimin Safana da kuma a Zakka da laƙabin Gatarin Katsina Hakimin Zakka dukkansu a cikin Ƙaramar Hukumar Safana ta Jihar Katsina.

7.         A yanzu zuri’ar waɗannan Fulani ana kiransu da sunan ‘Yanɗakawa, kuma daga cikinsu ne ake naɗa ‘Yanɗakan Katsina Hakimin Dutsin-ma, wanda yana ɗaya daga cikin Hakiman Karaga huɗu masu zaɓar Sarkin Katsina. Sauran su ne Ƙauran Katsina Hakimin Rimi da Galdiman Katsina Hakimin Malumfashi da Durɓin Katsina wadda a da can sarautar Mani ce, amma a yanzu sai aka mayar da sunan sarautar ga Hakimin Jiƙamshi.

MANAZARTA

Abubakar, S. (1977). The Lamive of Fombina, Zaria, A. B. U. Press.

Adamu, M. T. (1997). Asalin Hausawa da Harshensu, Kano, Ɗan Sarkin Kura Publishers Ltd.

Adeleye, R. A. (1971). Power And Diplomacy in Northern Nigeria, 1804 –1906, Sokoto Caliphate And Its Enermies, London, Longman.

Adeleye, R. A. (1975). ”Hausaland And Borno, 1600 – 1800”, a Cikin, Ade Ajayi, J. F. da Crowder, M. History of West Africa, Vol. I, London.

Baƙo, A. (1990);”A Socio-Economic History of Sabon-Garin Kano 1913 -1989”, Kundin Digiri na Uku (PhD), Kano. Sashen Koyar da Tarihi, Jami’ar Bayero.

Bello, U. M. (1999), ”An Immigrant Community:The Nupe in Sokoto, M. A. Sokoto. Sashen Koyar da Tarihi, Jami’ar Usman Ɗanfodiyo.

Hammani, M. D. (1975);”Adar, The Tuareg And Sokoto:Relations of Sokoto With The Hausawa And Touareg During The 19th Century”, Sokoto Seminar Paper.

Hogben. J. S. (1967). An Introduction to The History of The Islamic States of Northern Northern Nigeria, Ibadan, Oɗford University Press.

Ibrahim, M. S. (1982);”Dangantakar Al’ada da Addini:Tasirin Musulunci Kan Rayuwar Hausawa ta Gargajiya, Kundin Digiri na Biyu, Kano. Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Johnston, H. A. S. (1967). The Fulani Empire of Sokoto, London, Oɗford University Press.

Laɓers, J. (1997). ”Katsina And The Wider World:Adɓentures in The Historiography of Birnin And Ƙasar Katsina”. A Cikin Tsiga I. A. da Adamu, A. U. Islam And The History of Learning in Katsina. Ibadan, Spectrum Books Limited.

Magaji, A. (2002);”Wasu Al’adun Hausawa Yanaye-Yanayensu a Ƙasar Katsina, Kundin Digiri na Uku, Kano. Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Nadama, G. (1977);”The Rise And Collapse of a Hausa State:A social And Economic History of Zamfara”, Kundin Digiri na Uku, Zariya, Sashen Koyar da Tarihi, Jami’ar Ahmadu Bello.

Na’iya, M. (1997). ”A Discourse in The Intellectual Legacies of Some Pre-Jihadic Muslim Scholars in Katsina”. A Cikin “Tsiga, I. A. da Adamu, A, U. Islam And The History of Learning in Katsina. Ibadan, Spectrum Books Limited.

Osaghae, E. E. (1994). Trends to Migrant Political Organisations in Nigeria: The Igbo in Kano, Ibadan, IFRA.

Prothero, R. M. (1981). Typology of African Population Mobility, London.

Sallau, B. A. S. (2000);”Wanzanci:Matsayinsa na Al’ada da Sana’a a Ƙasar Hausa”, Kundin Digiri na Biyu, Kano. Sashen Koyar da Harsunan Nijeria, Jami’ar Bayero.

Usman, Y. B. (1972). Some Aspects of The Eɗternal Relations of Katsina Before 1804, Saɓanna Vol. I. No. 2.

Usman, A. F. (2000). Yorubas in Gusau:A Preliminary Surɓey, Ɗegel, Journal of The Faculty of Arts And Islamic Studies, Sokoto. Usman Ɗanfodio University.