Kaho: Matsayinsa Na Hanyar Warkarwa A Al’adar Hausawa Da Addinin Musulunci Jiya da Yau

Published in Taguwa Journal of Humanities, Vol.1 No.1 December, 2008, Faculty of Humanities, Katsina State University, Page 112 – 126.

Ƙaho: Matsayinsa Na Hanyar Warkarwa A Al’adar Hausawa Da Addinin Musulunci Jiya da Yau

English Rendition as “Cupping: Its’ Position as a Therapy in Hausa Tradition and Islam”

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

1.0 Gabatarwa

Assalamu Alaikum Warahmatullah Wabarakatuhu.

Ina matuƙar godiya ga Allah, Maigirma da Ɗaukaka, Mahaliccin kowa da kome, wanda Ya halicci mutum da aljan don su bauta masa, Ya kuma sana’ar da su abubuwan da ba su sani ba don kula da lafiyarsu da sauran al’amuran rayuwa don su sami zaman lafiya da ƙaruwar Arziki dauwamamme. Haka kuma, ina ƙara godiya gare shi bisa ikonSa da Ya halicce ni cikin al’ummar Hausawa waɗanda Ya sanar da su wani ilimi na taimaka wa al’umma wato wanzanci, Ya kuma ba ni ilimi zamani, Ya kuma tsare ni daga yin girman kai na ƙyamar yin wannan sana’a ta wanzanci wadda na gada iyaye da kakanni, hasali ma sana’ar da nake alfahari da ita, wadda na fi son a danganta ni da ita fiye da ilimin zamani da nake da shi. Ina yin salati ga fiyayyen halitta, cikamakin Annabawa, Annabi Muhammadu, tsira da amincin Allah su ƙara tabbata a gare shi da alayensu da waɗanda suka yi biyayya da imani da saƙon da aka aiko shi da shi, wato addinin Musulunci wanda ya bambance ƙarya da gaskiya.

Tun farkon halittar ɗan Adam yake ta fafitikar neman hanyoyin warkar da cututtukan da kan matsa masa a rayuwarsa ta yau da kullum. Daga cikin ire-iren waɗannan hanyoyi akwai waɗanda ɗaiɗaikun al’ummomi ne kawai suke yin amfani da su domin neman waraka daga cututtuka. Haka kuma, akwai waɗanda za a tarar al’ummomi mabambanta daga sassa daban-daban na wannan duniya suna yin amfani da su domin yin maganin cututtukan da kan matsa wa mutanensu. Daga cikin ire-iren waɗannan hanyoyi akwai yin ƙaho wadda hanya ce daɗaɗɗiya da al’ummomi daban-daban na wannan duniya suka daɗe suna amfani da ita domin yin maganin cututtuka iri daban-daban. Daga cikin al’ummomin da suke yin ƙaho akwai mutanen ƙasar Sin da Larabawa da Girkawa da Hausawa da Barebari da dai sauran al’ummomi masu yawan gaske. Saboda haka, bayanan da suke cikin wannan takarda an yi su ne a kan ƙaho da yadda Hausawa suke yin sa don magance wasu cututtuka da kuma matsayin yin sa a addinin Musulunci da yadda wannan addini ya yi horo a yi ƙaho da kuma yadda wannan koyarwa ta yi tasiri a kan rayuwar Hausawa jiya da yau.

1.1 Ƙasar Hausa da al’ummomin da ke Cikinta

Yana da matuƙar muhimmanci kafin mu faɗa cikin kogin wannan nazari mu ɗan yi waiwaye domin sanin wurin da ƙasar Hausa take da kuma al’ummominta. Ƙasar Hausa ta asali tana a Afrika ta Yamma ne, a farfajiyar da take 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 Jamhuriyar Benin (Dahomey ta da) 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).

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 Tasawa (Birnin Tudu, 2002:12).

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).

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 suke 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 suke zaune a Jihar Taraba ta Nijeriya da kuma wasu da suke ikirarin cewa su Hausawa ne waɗanda suke zaune a ƙasashen Cote d’ Iɓoire da Burkina Faso da Mali (Adamu,1983:3).

Akwai kuma waɗanda saboda 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 tadodinsu na Hausa. Haka kuma, addinin Musulunci ya yi cikakken tasiri a kansu (Magaji, 1986:3).

1.2 Addinin Musulunci

Addinin Musulunci shi ne addinin da Allah Maɗaukakin Sarki Ya aiko ta hannun Annabi Muhammadu, tsira da amincin Allah su ƙara tabbata a gare shi, don ya zama hanyar shiriya ga al’ummomin duniya, ya kuma zama hanya madaidaiciya a gare su.Wannan kuwa ya faru ne a cikin shekara ta 610 Miladiyya. Addinin Musulunci ne ya biyo bayan addinin Kirista wanda Allah Maɗaukakin Sarki ya aiko ta hannun Annabi Isa, Allah ya ƙara yarda da shi. An sami shekaru ɗari shida a tsakanin waɗannan addinai (Ibrahim, 1982:63 da Gusau, 2005:18-19). Ba kamar sauran addinan da suka gabace shi ba, addinin Musulunci an aiko da shi zuwa ga dukkan al’ummomin duniya don ya zama hanyar shiriya ga kowa.

Annabi Muhammadu, tsira da amincin Allah su ƙara tabbata a gare shi, ya fara da kiran ‘yan uwansa zuri’ar Banu Ƙuraishi don su karɓi wannan addini.Wasu suka karɓa wasu kuwa suka ƙi. Sannu a hankali yana wa’azi shi da waɗanda suka fara ba shi goyon baya, cikin ɗan ƙanƙanin lokaci sai da dukkan ƙasashen Larabawa suka amshi addinin Musulunci.Wannan ne ya sa aka kafa Ƙungiyar Al’ummar Musulmi wadda ke da cibiya a Birnin Madina, Annabi shi ne shugaban wannan Al’umma. Dukkan abin da zai zartar, sai ya yi shawara da sahabbansa.Wajen tafiyar da wannan al’umma ba a nuna ƙabilanci ko fifiko a tsakanin jama’ar da ke cikinta. Abin da ta sa gaba shi ne haɗin kai da son juna da nuna ‘yan’uwantaka a tsakanin Musulmi. Babban tsarin mulkin wannan al’umma shi ne shari’ar Musulunci. Kafin Annabi ya ƙaura ya bar wa al’ummar Musulmi Alƙur’ani Mai Tsarki da kuma Hadisai don su yi masu jagora dangane da addininsu (Ibrahim, 1982:63).

Manyan shika – shikan addinin Musulunci biyar ne:-

(i)         Shedawa ba abin bautawa da gaskiya sai Allah, kuma Annabi Muhammadu, tsira da amincin Allah su ƙara tabbata a gare shi, bawanSa ne kuma manzonSa ne.

(ii)       Tsayar da Sallah

(iii)    Bayar da Zakka         

(iv)           Yin Azumin watan Ramalana

(v)                                   Ziyartar Ɗakin Allah don yin aikin Hajji ga wanda  ya sami ikon yi.

1.3 Cuta da Magani a Rayuwar Ɗan Adam

Masana da manazarta sun kawo ra’ayoyinsu dangane da ma’anar cuta da magani da kuma irin tataɓurjen da suke takawa a rayuwar ɗan Adam. Misali, wani masani ya fassara cuta a matsayin:

 “wata damuwa ce da ta shiga jikin ɗan Adam don raunana lafiyarsa. Ko kuma ta shafi zuciyarsa ta fuskar buƙatocinsa na jin daɗi ko ɗaukaka darajarsa da sunansa” (Bunza, 1990:132).

Wani ɗalibi kuma ya bayyana cuta a matsayin:

“shiga cikin wani yanayi na rashin jin daɗi ko halin da kan sa damuwa ga mai rai ko wani ɓangaren jiki ya sami rauni ko ya nakasa ko hankali ya taɓu wanda a wani lokaci irin wannan hali ko yanayi da aka shiga kan yi sanadiyyar mutuwa ga wanda ya shiga yanayin ko halin”(Sallau, 2000:101).

A wannan zamani masana da manazarta ilimin kimiyya sun fassara cuta a matsayin:

 “wani yanayi da jikin ɗan Adam kan shiga wanda bai saba da shi ba da zai yi dalilin wani ɓangare nasa ya ƙi yin aiki yadda ya kamata ko kuma ya samu wata nakasa” (Wikipedia, Ba Ranar Bugu:1).

 Shi ma magani an fassara shi kamar haka:

“Magani wata hanya ce ta warkar da ko kwantar da ko rage wata cuta ta ciki ko ta waje ko wadda aka sami ta haɗari. Ko kuma neman kariya ga cuta ko abokan hamayya ko neman ɗaukaka ta daraja ko ta buwaya ta hanyar siddabaru da sihirce-sihirce na ban al’ajabi” (Bunza, 1990:134).

Wani ɗalibi ma ya fassara magani kamar haka:

“Magani na nufin ƙoƙarin kawar da cuta kowace iri daga jikin mai fama da ita ko kwantar da ita ko kuma neman kariya daga kamuwa da cuta ko harbin abokan hamayya ko maƙiya ko kuma neman gwada bajinta da ƙwazo da ɗaukaka da daraja a idon mutane ta hanyar nuna tsatube-tsatsube da sihirce-sihirce masu ban tsoro da mamaki da al’ajabi (Sallau, 2000:101). 

A nan ma masana da manazarta ilimin kimiyya na zamani sun fassara magani a matsayin:

“wani reshe na ilimin kimiyyar kula da lafiyar ɗan Adam ta hanyar magance cututtuka da raunuka” (Wikipedia, Ba Ranar Bugu: 1).

A rayuwar ɗan Adam shigar cuta cikin jikin mutum ce take tilasta masa neman maganin da zai warkar da ita ko yin kariya daga kamuwa da ita.Wannan dalili ne ya sa a nazarce-nazarcen ɗan Adam ya gano akwai dokoki uku waɗanda ke taimaka wa lafiyarsa. Ta farko ita ce, ya kula da cikakkiyar lafiyarsa, sai kuma yin riga-kafi don ƙoƙarin kauce wa dukkan wani abu wanda zai cuta wa lafiyarsa. Ta ukun ita ce kawar da dukkan wani abu wanda ka iya yi wa jiki aibi (El-Zojeyah, 2003:6).

Haka kuma an gano cewa, akwai abubuwa goma waɗanda matuƙar sun yi yawa sun wuce kima a cikin jikin ɗan Adam ba za a sami zaman lafiya ba, dole sai an rage su sannan ne za a ji daɗin rayuwar yau da kullum. Na farko shi ne jini a lokacin da gudanarsa ta fara yawa a cikin jikin mutum da kuma maniyyi a lokacin da ya taru sosai a cikin jikin mutum da fitsari da kashi da zufa da iska da amai da buƙatar yin atishawa da barci da yunwa da kuma ƙishirwa  (El-Zojeyah, 2003:8).

Waɗannan dalilai suka sanya ɗan Adam neman magungunan da za su warkar da shi daga cututtukan da kan matsa masa a yau da kullum, wasu ta hanyar shan magunguna, wasu kuma ta hanyar fitar da cutar daga cikin jikinsa. Daga cikin ire-iren waɗannan hanyoyi akwai yin ƙaho wanda al’ummomi daban-daban suka aminta da shi a matsayin hanyar warkar da cututtuka masu yawa (Sheriff, 2000:60).                                                                                                                                 

1.4 Sana’ar Wanzanci

 A al’adar Hausawa wanzamai ne ke yin ƙaho (Bunza, 1990:149-150). A Hausance, sana’ar wanzanci na nufin amfani da askar aski don yin aski da gyaran fuska da yin kaciya da kuma amfani da kalaba da ƙoshiya don cire belun wuya. Sana’ar wanzanci ba ta tsaya a nan ba don kuwa ana amfani da ƙahon sa da askar tsaga don yin ƙaho. Ana kuma cire angurya a farjin mata da yin tsagar gado da ta kwalliya da ta magani.A sana’ar wanzanci dai ana yin hujen kunne da yanke yatsan cindo (shiddaniya) da yanke linzami a cikin bakin jarirai da wasu ayyuka da dama. Haka kuma masu yin sana’ar wanzanci na bayar da magungunan gargajiya ga waɗanda ke buƙata (Suleman, 1990:26).

A taƙaice a iya cewa sana’ar wanzanci ta taɓo aikin likita a ƙasar Hausa kafin zuwan likitan zamani. Dalili kuwa shi ne wani daga cikin aikin wanzanci shi ne kula da lafiya musamman ta jarirai da ƙananan yara,ta wani fannin ma har da lafiyar manya.Masu yin ire – iren waɗannan ayyuka ana kiran su wanzamai waɗanda dole su kasance masu cikakkiyar lafiya, masu hankali da natsuwa. Makaho ko wanda ba ya gani sosai ko mai hannu ɗaya ko kuturu ko mahaukaci ba sa iya yin ayyukan sana’ar wanzanci don tsoron kar a fuskanci matsalar da za ta iya cuta wa waɗanda za a yi wa ayyukan.

A mafi yawanci maza ne suke yin sana’ar wanzanci, amma ana samun wasu mata waɗanda saboda rashin wani namiji a gidan ko kuma don wani dalili su kan koyi wannan sana’a daga mahaifansu. Ana gadon wannan sana’a a wajen iyaye ko kakanni na wajen uba. A gargajiyance yana da matuƙar wuya a sami wani mutum wanda bai gaji wannan sana’a ba yana yin dukkan ayyukan wanzanci. A wannan zamani ana samun waɗanda kan koyi yin askin zamani na saisaye wanda suke yi da kayan askin zamani, amma iyakarsu askin don kuwa ba sa iya yin sauran ayyukan Wanzanci. Haka a wajen yin ayyukan wannan sana’a gado na taka muhimmiyar rawa, don kuwa kowane wanzami yana da gidajen da yake zuwa don gudanar da ayyukansa. Wani  wanzami daban ba ya zuwa gidan da wani wanzami ɗan’uwansa yake yin aiki ya yi. Kowane gida ko zuri’a suna da wanzamin da suka gada wanda yake yi masu aiki, daga shi sai ‘ya’yansa ko wani da ya wakilta ne kaɗai suke iya zuwa waɗannan gidaje nasa don yin waɗannan ayyuka. Haka su ma masu gidajen ba sa kiran wani wanzami daban don yin ayyukan wanzanci a gidajensu dole sai wanda suka gada tun asali daga iyayensu (Sallau, 2000:8-9).

Tun kafin zuwan addinin Musulunci ƙasar Hausa, al’ummar Hausawa suna ba yin ƙaho muhimmanci sosai a matsayin hanyar warkar da cututtuka masu tarin yawa. Zuwan addinin Musulunci ya ƙara ba al’ummar Hausawa ƙarfin gwiwar rungumar wannan hanyar warkarwa. A saboda haka wannan takarda ta yi bayani ne a kan ma’anar ƙaho da dalilan yin sa a al’adar Hausawa da ire-iren kayayyakin da ake amfani da su wajen yin ƙaho da yadda ake yin ƙaho da kuma matsayi da amfanin yin ƙaho a al’adar Hausawa da kuma a addinin Musulunci.

2.0 Ma’anar Ƙaho da Dalilan Yin sa a Al’adar Hausawa 

Ƙaho tsagar magani ce wadda wanzamai suke yi wa mai buƙata don maganin wata cuta ko don a fitar da mataccen jini. Ana kafa ƙaho a daidai wurin da laluri yake don a fitar da jinin da ya taru a wurin. Hausawa suna da dalilan da kan sa su yin ƙaho, waɗanda suka haɗa da a fitar da mataccen jini a jiki don maganin kasala da mutuwar jiki. Haka kuma, ana yin ƙaho idan mutum ya buge a sakamakon wani haɗari wanda ya sa jini ya taru a wani sashe na jiki domin a fitar da jinin da ya taru. A taƙaice a Bahaushiyar al’ada, a iya cewa, ƙaho wata hanyar magani ce wadda ake yi ta hanyar fitar da mataccen jini daga cikin jikin mutum don a sami lafiya (Kenny, Ba Ranar Bugu: 4-5).

2.1 Abubuwan da Ake Amfani da su Domin Yin Ƙaho

Ana amfani da wasu kayayyaki domin yin ƙaho. Daga cikinsu akwai ƙahon sa da jijiya da askar tsaga.

2.1.1                             Ƙahon Sa

Ana amfani da ƙahon sa wanda ba mai girma ƙwarai ba kuma ba ƙarami ba. Ana samun madaidaici a yanka shi misalin tsawon inci biyar ko shida. Ana kuma yi masa ‘yar ƙofa wadda a lokacin da za a kafa wa mutum ake liƙe ta da jijiya yadda ƙahon zai kame a wurin da aka liƙa shi. Mahauta ne suke samar da ƙaho ga wanzamai, suna fitar da shi ne daga san da aka yanka,  sai su gyara shi yadda zai yi kyau sosai (Sallau, 2000:18).

2.1.2 Askar Tsaga

Askar tsaga aska ce ƙarama wadda maƙera suke ƙerawa, tsawonta yakan kai misalin inci huɗu zuwa biyar, kanta kuma ana yin sa da faɗi da tsini da kuma kaifi. A wannan zamani wasu maƙera na amfani da ƙusa inci huɗu ko biyar domin yin askar tsaga. A lokacin da aka yi ƙaho, ana amfani da askar tsaga don yin tsagar ƙaho a wurin da aka kafa ƙaho don jini ya fito (Sallau, 2000:16).

2.1.3   Jijiya

Ana amfani da jijiyar agarar akuya ko tunkiya ko makamantansu domin liƙe ƙofar tsinin ƙaho wanda za a kafa wa mutum. Dalilin amfani da jijiya shi ne,don a lokacin da aka kafa ƙaho ana zuƙo iska wanda ƙarfinsa ne yake sanyawa ƙahon ya liƙe a wurin da aka kafa shi. Idan aka sanya jijiya aka toshe ƙofar iskan ba zai fita ba,har zuwa lokacin da aka tabbatar jinin da ake son fitarwa ya taru a wurin da aka kafa ƙahon.

3.0 Yadda Ake Yin Ƙaho da Matsayinsa ga Hausawa

Ana yin ƙaho ɗaya ko biyu ko uku ga wanda yake buƙata, amma kafin a yi sama da ɗaya,sai wanda zai yi ƙahon ya tabbatar da cewa wanda za a yi wa ƙahon yana iya ɗaukar fiye da ɗaya. Idan aka yi ƙaho fiye da ɗaya ga mai ƙarancin jini,yin haka na iya cuta masa,maimakon ya sami lafiya,sai rashin lafiya ya shiga.

Wuraren da ake yin ƙaho ga jikin mutum sun haɗa da a bisan baya da kuma wasu sassan jiki kamar gwiwa da kafaɗa da bisa kai da ƙugu da dai sauran wuraren da wani laluri na rashin lafiya wanda kan tilasta yin ƙaho ya kama.

Idan za a yi ƙaho da farko, sai wanzamin ya sanya jijiya cikin bakinsa ya yi ta taunawa kamar cingam, wadda da ita ce zai toshe ƙaramar ƙofar ƙaho. Daga nan kuma, sai ya shafa ruwa a wurin da zai kafa ƙahon. Sai kuma ya ɗora bakin ƙahon a wurin da zai yi shi, ya sanya bakinsa a wurin tsinin da aka yi wa ‘yar ƙofa ya yi ta zuƙa yadda ƙahon zai liƙe a wannan wuri. Idan ya tabbatar da ƙahon ya liƙe sosai, sai ya toshe wannan ‘yar ƙofa da jijiyar da take cikin bakinsa. Bayan kamar minti goma zuwa sha biyar, sai ya fitar da wannan jijiya; da ya fitar da ita ƙahon ma zai saki a wurin da yake liƙe. Sai ya sake shafa ruwa a wannan wuri, ya sanya askar tsaga ya yi tsage a wannan wuri. Bayan ya gama tsagar, sai ya sake mayar da ƙahon a wurin da ya fitar da shi. A wannan lokaci ma zai bar shi ya yi kamar minti goma zuwa sha biyar yadda jinin da ake son fitarwa ya taru a cikin ƙahon. Daga nan sai a cire ƙahon a zuba jinin cikin ramin da aka tona don zuba shi. Wasu sukan sake mayar da ƙahon don a ƙara fito da jini. Bayan an gama, sai a wanke wurin da aka yi ƙahon yadda za a fitar da sauran jinin da ya taɓa wurin, a kuma wanke kayayyakin da aka yi amfani da su wajen yin ƙahon.

3.1 Matsayin Yin Ƙaho a Al’adar Hausawa

 Tun kafin zuwan addinin Musulunci ƙasar Hausa da kuma karɓar shi da mafi yawancin Hausawa suka, al’ummar Hausawa suna yin ƙaho saboda irin fa’idar da suka fahimci yana ɗauke da ita. A al’adar Hausawa yin ƙaho na da babban matsayi don kuwa ana yin sa saboda a fitar da mataccen jini yadda za a ƙara samun lafiyar jiki. Wannan dalili ne ya sa a duk farkon damina, sai an yi wa wasu Hausawa ƙaho yadda za su ji ƙarfin jikinsu a lokacin noma da sauran ayyukan gona. A taƙaice a iya cewa matsayin yin ƙaho a wurin Hausawa hanya ce ta yin maganin wasu cututtuka waɗanda suka haɗa da ciwon baya da ciwon kai da mutuwar jiki da sauransu.

3.2 Matsayin Yin Ƙaho a Addinin Musulunci

A harshen Larabci ana kiran ƙaho da sunan hijaamah, ana kuma kiran mutumen da yake yin ƙaho da sunan Al-hajjaam, kayayyakin da ake amfani da su wajen yin ƙaho ana kiran su da sunan Al-mihjam. Tun kafin zuwan addinin Musulunci har zuwa wannan lokaci al’ummar Larabawa suke riƙe da al’adar yin ƙaho don maganin cututtuka iri daban-daban. Zuwan addinin Musulunci ya ƙara ƙarfafa wannan hanyar warkarwa kamar haka:      

An bayyana cewa Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, an yi masa ƙaho, kuma ya yi umurni ga al’ummarsa da su riƙa yin ƙaho don maganin cututtuka iri daban-daban. Ga yadda ya yi bayani dangane da ƙaho a cikin wani hadisinsa, inda yake cewa:

“Idan ya kasance wani abu daga cikin magunguna masu kyau, shan zuma, tsaga ta ƙaho, sai ɗaɗe da wuta, amma ban cika son yin ɗaɗe ba” (Al-Bukhari, Ba Ranar Bugu: 11).

A wani hadisin kuma daga cikin Bukhari an bayyana cewa, Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, ya ce:

“Ingantattun hanyoyin warkarwa uku ne: Shan zuma da yin tsaga ta ƙaho da kuma ɗaɗe da wuta, amma na yi hani ga al’ummata kan yin ɗaɗe na wuta” (Al-Jawziyyah, 1995:59).

A wani hadisi da aka samo cikin littafin Ibn Majah wanda Jonbara Ibn Al-Maghalis ya ruwaito da Kasir Ibn Salim, ya ce:

   “Na ji Anas bn Malik na cewa: Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, yana cewa: A lokacin da nake tafiya zuwa sama wurin Allah Maigirma da Ɗaukaka, a duk wurin da na tarar da taro, sai in ji suna cewa da ni: Ya Muhammadu! Ka yi umurni ga al’ummarka da su riƙa yin ƙaho (Subh, 1999-2008:1).

Wannan dalili ne ya sa Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, a lokacin rayuwarsa ya riƙa yin ƙaho, kuma ya biya lada ga wanda ya yi masa ƙahon. An bayyana cewa, a lokacin da Abu Tiba ya yi wa Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, ƙaho bayan ya gama, sai Annabi ya biya shi da ladar abinci sa’i biyu. Daga nan kuma sai ya umurci sarakuna ƙabilar Abu Tiba da su sassauta masa harajin da yake biya (El-Jozeyah, 2003: 68).

An bayyana cewa, yin ƙaho yana da amfani ƙwarai ga al’ummomin da suke zaune a ƙasashe masu zafi.Wannan kuwa ya faru ne sakamakon yanayin jikinsu na buƙatar a riƙa rage yawan jinin da yake cikinsa lokaci bayan lokaci don a ƙara samun cikakkar lafiya (Al-Jawziyyah, 1995: 64).

An ƙara bayyana cewa, mutanen da suke zaune a wuraren da suke da manyan duwatsu kuma suna fuskantar matsalar ƙarancin iskan da za su riƙa shaƙa, suna iya fuskantar matsalar zafin jiki wanda zai riƙa yin dalilin jikinsu ya yawaita fitar da zufa.A sakamakon haka adadin jajayen ƙwayoyin halittar jini na mazauna ire-iren waɗannan wurare za su yi ta ƙaruwa,wanda haka zai iya yin aibi ga lafiyar jikinsu.Yin ƙaho zai taimaka ƙwarai wajen daidaita ƙaruwar yawan adadin jajayen ƙwayoyin halittar jininsu (Al-Munajjid,1997-2008:1).

A binciken da masana kiwon lafiya na wannan zamani suka gudanar sun gano, yin ƙaho na maganin wasu nau’o’in cututtukan zuciya. Haka kuma, a lokacin da huhu ya fuskanci matsalar shaƙa da fitar da iska, idan aka yi ƙaho za a sami sauƙin wannan matsala. Sun ƙara bayyana cewa, a lokacin da aka sami matsalar hawan-jini idan aka yi ƙaho za a sami waraka (Al-Munajjid, 1997-2008:1).

3.2.1 Wuraren da Suka Dace a yi Ƙaho

An samo bayani daga hadisin Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, kan wuraren da suka dace a yi wa mutum ƙaho da ire-iren magungunan da yin wannan ƙaho zai yi ga jikin mutum.

An bayyana cewa, yin ƙaho a saman baya wajen kafaɗu yana taimakawa ƙwarai wajen yin maganin ciwon kafaɗu da ciwon maƙogoro. Haka kuma, yin ƙaho daidai saitin manyan jijiyoyin jini masu kai jini wurin kan mutum yana maganin ciwon kai da na idanu da kuma na haƙora. Kamar yadda Anas, Allah ya ƙara yarda da shi, ya ce: Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, ana yi masa ƙaho a waɗannan manyan jijiyoyin jini masu kai jini ga kai da kuma saman doron bayansa saitin kafaɗu. Haka kuma ana yi masa ƙaho a bisa kai, don maganin ciwon kai. An kuma bayyana cewa ana yi masa ƙaho a ƙugu domin maganin ciwon baya (Al-Jawziyyah, 1995: 64-65).

3.2.2 Lokutan da Suka Dace a yi Ƙaho

An samo bayani daga cikin littafin Al-Tirmizi inda aka ruwaito cewa, an samo hadisi daga Ibn Abbas wanda yake cewa: Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, yana cewa:

“Lokacin da ya dace a yi wa mutum ƙaho shi ne, ranakun goma sha bakwai ko goma sha tara ko ranar ashirin da ɗaya na kowane wata (Al-Jawziyyah, 1995: 68).

An ci gaba da bayyanin cewa, a waɗannan kwanuka ne aka riƙa yi wa Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi ƙaho. Dalilin da ya sa aka zaɓi waɗannan ranaku shi ne, a wannan lokaci jini ba ya fuskantar wata barazana ko matsala wadda za ta sa in an yi wa mutum ƙaho ya fuskanci wata barazana ko matsala ga lafiyarsa. Dalili kuwa shi ne, a farkon wata jini na kwarara sosai, amma a kashi na biyu na tsakiyar wata da kuma farkon kwana goma na ƙarshen wata jini yana kwarara sannu a hankali (Al-Munajjid, 1997-2008:1).

 An ƙara da bayanin cewa, a wani hadisi da aka samo daga littafin Abu Dawud wanda Abu Hurairata ya rubuta, ya ce: Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, ya ce:

“Dukkan wanda aka yi wa ƙaho a ranakun goma sha bakwai ko goma sha tara ko ranar ashirin da ɗaya na kowane wata, zai yi maganin kowace irin cuta” (Abi Azar, 1995: 68-69).

A wata faɗar kuma an bayyana cewa akwai ranakun mako waɗanda suka dace a riƙa yin ƙaho a cikinsu, haka kuma akwai waɗanda bai dace a yi ba. Yana da kyau ƙwarai a riƙa yin ƙaho a ranar Litinin, don kuwa a wannan rana ce aka riƙa yi wa Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi. Haka kuma, an bayyana cewa, bai dace a riƙa yin ƙaho a ranakun Laraba da Asabar ba. Bayanin ya ƙara da cewa, duk wanda aka yi wa ƙaho a ɗaya daga cikin waɗannan ranaku da aka ambata, idan ya kamu da cutar kuturta, to kar ya yi kuka da kowa ya yi kuka da kansa (Al-Jawziyyah, 1995: 70). An bayyana cewa, akwai wani mutum wanda ya ƙi amfani da wannan koyarwa, aka yi masa ƙaho a ranar Laraba, daga nan sai ya kamu da cutar kuturta (Al-Munajjid,1997-2008:1).

Haka kuma, yin ƙaho a ranar Talata yana da matsala don kuwa wannan rana a cikinta akwai wani lokaci wanda idan jini ya fara zuba daga jikin mutum yana ɗaukar dogon lokaci bai tsaya ba. Don tsoron kar a yi dace da wannan lokaci ne ya sa ba a son yin ƙaho a wannan rana.

Haka kuma, bai kamata a riƙa yi wa mutum ƙaho ba a lokacin da ya ci abinci ya ƙoshi, musamman abinci mai nauyi. Idan aka yi wa mutum ƙaho a irin wannan lokaci, yana iya fuskantar matsalar ƙullewar ciki. Al-Haafiz ibn Hajar (Allah Ya yarda da shi) ya bayyana cewa:

“Mafi ingantaccen lokacin da ya dace a yi wa mutum ƙaho shi ne, lokacin da ya sami wadataccen hutu bayan ya sadu da iyalinsa ko bayan ya yi wanka ko kuma a lokacin da ba ya jin yunwa, kuma cikinsa ba a cike yake sosai ba” (Al-Munajjid, 1997-2008:1).

A wani bayanin kuma an bayyana cewa, idan buƙatar yin ƙaho ta kama, wato idan ana fuskantar wata matsala ta rashin lafiya kamar yadda aka yi bayanin ire – iren su a bayanan da suka gabata, ana iya yin sa a kowane lokaci na wata ko rana ba dole sai a waɗannan ranaku ba. Wannan kuwa ya faru ne saboda shari’ar addinin Musulunci tana yin uzuri dangane da abin da yake laluri. Dangane da haka, a wani hadisi an bayyana cewa, Al-Khallal ya ce: Ismah ibn Isaam ya gaya masa cewa: Hanbal ya gaya masa cewa: Ana yi wa Abu Abdallah Ahmad ibn Hanbal ƙaho don maganin hawan-jini a duk lokacin da jininsa ya hau, ba dole sai a waɗannan ranaku ba.   

4.0 Kammalawa

Kamar yadda aka gani a bayanan da suka gabata, an kawo bayanai ne dangane da ƙaho a al’adar Hausawa da yadda ake yin sa da kuma ire-iren kayayyakin da ake amfani da su wajen yin ƙaho. An kuma kawo bayani kan matsayin yin ƙaho a addinin Musulunci da irin yadda Manzon Allah, tsira da amincin Allah su ƙara tabbata a gare shi, a cikin hadisansa ya yi bayanin yadda ya dace a yi ƙaho da lokuta da wuraren da suka dace a yi ƙaho. Waɗannan dalilai ne suka ƙara sanya wasu Hausawa yin ƙaho. Wannan ne ya sa a halin yanzu ake samun Hausawa da daman gaske waɗanda a da can ba su damu da yin ƙaho ba, amma wannan koyarwa ta addinin Musulunci ta yi tasiri a kan rayuwarsu, yadda suka riƙa yin ƙaho, wasu sau ɗaya a kowace shekara, wasu kuma suna yi lokaci bayan lokaci don neman lafiya da kuma yin koyi da sunnar Annabi.

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