Takarda da aka gabatar a taron }ara wa juna ilimi na [alibai masu karatun Digiri na Uku (PhD) a Sashen Harsunan Nijeriya, Jami’ar Usmanu [anfodiyo, Sakkwato, Satumba, 04-09, 2023
Shehu Adamu
+2348038403450
Department
of Nigerian Languages,
Usmanu
[anfodiyo University, Sokoto, Nigeria.
Tsakure
Wannan aiki mai
taken: tasirin Musulunci a Kasuwancin Hausawa. An gina shi ne domin a gano tasirin
da addinin Musulunci ya yi a cikin sha’anin saye da sayarwa na Hausawa. An
bibiyi narzace-nazarce na masana da dama domin kalato wani abu da zai mataka
wannan bincike, kuma an yi hira dam asana wannan fanni. An gano cewa addinin
Muslunci ya yi tasiri sosai a cikin kasuwancin Hausawa ta la’akari da nazarin
abubuwa da suka shafi saye da sayarwa a Musulunci, domin an fahimci dokokin da
suka shafi kasuwanci a Musulunci, kamar bashi da sikeli/ma’auni da musanya da
riba da ajiyar abinci ya ]auki dogon lokaci domin sayarwa da sauran su.
Shimfi]a
Al’ummar Hausawa, kowa da irin gudummuwar da yake bayarwa dangane da
harkokin rayuwa na yau da kullum. Kuma da yake ‘Kowa da kiwon da ya kar~e shi,
wai “kishiyar mai akuya ta sai kura”, sai ya kasance kowane mahaluki da wani
irin aiki da ya tara hankalinsa a kai, saboda haka ya fi }warewa a cikinsa.
Wannan ya zama dole, domin ba za a taru duka a zama manoma ko ma}era kawai ba.
Wajibi ne a sami manoma da ma}era da maharba, da fatake da majema masassa}a da
sauransu. Bisa ga tsarin zama na
gargajiya, Hausawa sun amince da zaman cu]e-ni-in-cu]e-ka. Kowane ma sana’a
yakan yi la’akari da cewa kamar yadda yake bu}atar wasu abubuwa don nasarar
sana’arsa. Balarabe (1987:14).
Kasuwanci a al’ummar Hausawa hanya ce ta inganta tattalin arzikinsu,
kasancewar tun kafin a san wasu ayyuka na gwanati kasuwanci shi ne abin da
Hausawa suka dogara da shi wajen hidimar rayuwar yau da kullum kama daga
fatauci da koli da noma da kiwo. Hausawa mutane ne masu }o}arin nema a kan same
su a cikin kowane sa}o na duniya sanadiyar yawace-yawacen kasuwanci har suka yi
kaka-gida a wasu }asashen da ba na Hausawa ba, domin gudanar da kasuwanci.
Dabarun Bincike
A wannan bincike, an yi amfani da hanyoyi da dabaru daban-daban domin
tattara bayanai da za su taimaka a samu nasara. An yi amfani da nazarin
rubuce-rubucen magabata wa]anda ke da ala}a da wannan aiki. Wa]annan ayyukan
sun taimaka matu}a wajen bayar da haske da sanin makamar gudanar wannan aikin.
Haka kuma an tattauna da masana, wa]anda aka samu bayanai masu inganci da suka
taimaka aka }ara samun nasarar gudanar wannan bincike.
Shigowar
Musulunci a {asar Hausa
Dangane da shigowar Musulunci kuwa abin da kusan duk litattafan tarihi suka
yarda a kai shi ne addinin Musulunci ya }ara }arfafa musamman a }arni na goma
sha biyar ne, lokacin da ko ta hanyoyi da suka ha]a:
Wata }ungiya ta Fulani Toronkawa da sullu~awa malamai a }ar}ashin
shugabancin Shehun Malami, Waliyi mai suna Musa Jakolo suka iso }asar Hausa
daga Futa Toro ta }asar Melle, suka kawo addinin Musulunci da ilmi da
litattafan addini masu tarin yawa a kan fannonin fi}ihu da shari’a da lugga a
zamanin Sarkin Kano Yakubu wanda ya yi zamani a shekara 1452 zuwa 1463. Sun
fara zama a Birnin {onni suna ya]a addini da ilmi kafin wasunsu su wuce
garuruwa daban-daban na }asar Hausa. Daga cikin tsatson wannan rukunin malaman
ne aka sami Mujaddadi Shehu Usmanu bin Fodiyo wanda ya yi gagarumin aiki na
ya]a ilmi da jaddada addini, da kyautata halayen rayuwa a }asar Hausa a cikin
}arni na 19. (Ibrahim da Wasu 1988)
Sai wata }ungiya ta Wangarawa a }ar}ashin jagorancin Malam Abdulrahman
Zagaiti wa]anda suka taso daga Senegal ta Melle da niyyar zuwa aikin Haji, suka
je Gobir, wasu suka wuce zuwa Katsina. Daga cikinsu ne kimanin mutum arba’in
suka zarce zuwa Kano a zamanin Sarkin Muhammadu Rumfa wanda ya yi Sarauta daga
shekarar 1463 zuwa 1499. Amma a cikin littafin Kano ta Dabo, an nuna cewa Wangarawa sun zo Kano ne a zamanin
Sarkin Kano Aliyu Yaji wanda ya yi Sarauta kafin Muhammadu Rumfa, watau a
shekarar 1349 zuwa 1383. An dai nuna cewa a lokacin da suka zo Sarkin Kano ya
yi musu kyakkyawar kar~a, ya ba su ha]in kai suka du}ufa wajen tum~uke al’adun
tsafe-tsafe, suka ya]a addinin Musulunci, aka gina Masallaci, aka na]a
shugabansu Abdulrahman zaite ya zama Al}ali, daga cikinsu kuma aka na]a
Mandawari Limamin gari, aka na]a Ladan, aka gina makaranta ana koyar da
litattafai na Muhutasar Khalil da sauransu. (Ibrahim da Wasu
1988).
Bayan zuwan Wangarawa, sai wani malami, Waliyi mai suna Shehu Abdulkarim
Almaghalil wanda ya taso daga Tilimsan (Tuwat) ta }asar Morocco ya isa Katsina
a zamanin Sarkin Katsina Ibrahim Maje (wajen shekarar 1494). Shehu Al-Maghili
ya tarar akwai malamai da masallatai a Katsina a wannan lokacin. Amma kuma an
ce shi ne ya sa aka samo wa masallacin Gobarau }ibla a gaban wani taro na
malamai da sauran jama’a wa]anda suka yi mamaki day a nuna wa taron Ka’aba da sandarsa.
Amma a wani }auli an ce wani malami ne, Waliyi, Bakatsine mai suna Alhaji Aliyu
Jo]ama ya nuna wa taron }ibla. Kafin Shehu Almaghili ya bar Katsina sai da ya
kafa makarantar koyon addinin Musulunci da ilmin shari’a, sannan ya zarce Kano
inda ya tarar da Muhammadu Rumfa a kan mulki Sarkin Kano ya yi maraba da shi,
ya kuma ro}e shi da ya rubuta masa littafi wanda zai zama jagora a gare shi kan
hanyoyin gudanar da mulki da shari’a a kan tafarkin da musulunci ya ajiye. A
sakamakon haka ne Shehu Almaghili ya rubuta masa wani shahararren littafi,
wanda ya shafi hanyoyin tsarin mulki mai suna Taj al-Din fi ma yajibu Ala al-muluk. (Ibrahim da Wasu 1988).
Tasiri
CNCH, (2006). Yana nufin muhimmanci ko dangantaka ko }arfi.
A tawa fahimta, Tasiri yana nufin rinjayar wani abu a kan wani abu.
Musulunci
CNCH, (2006). Addinin da Musulmi suke bi na bauta wa Allah shi ka]ai, babu
tarayya da shi, kuma Annabi Muhammadu (S.A.W.) manzonsa ne.
Kasuwancin
Hausawa a Da
Al’ummar Hausawa suna da tsarin kasuwancinsu tun da jimawa ba sai da suka
ha]u da wasu al’umma ba. Tsarin ya fara tun daga sana’o’insu na gargajiya,
kamar noma da }ira da jima da sa}a da sassa}a da sauransu. Wannan kasuwanci ya
kasance na dogaro da kai, saboda a wannan lokaci, kasuwanci ya kasance na ba-ni-gishiri-in-baka-manda
ne. Wato ana furfure tsakanin masu wa]annan sana’o’i. Idan manomi yana bu}atar
fartanya ko lauje, sai ya bayar da tsaba ga ma}eri. Idan kuma masa}i yana
bu}atar ya~i sai ya bayar da sutura ga magini. Haka kasuwanci ya cigaba da
tafiya tsakanin }abilun Hausawa ta wannan hanyar, domin babu wata }a’ida sai
dai a kwatanta kimar kayayyakin da ake musanya, amma duk wannan ba zai hana a
}wari wani ba daga cikin masu musanyar ba.
Larabawa masu saye da sayarwa suka shigo }asar Hausa, domin kasuwanci da
Hausawa, kuma sune al’umma na farko da Hausawa suka fara hul]ar kasuwanci da su
tun lokaci mai tsawo.
A cikin }arni na goma sha tara (19) kasuwanci ya }ara ha~aka, domin ‘yan kasuwa Hausawa sun sami hul]a da wasu }abilu daga wajen }asar Hausa. Hausawa ‘yan kasuwa suna tashi daga }asar Hausa zuwa gonja ta }asar Ghana domin kasuwanci, suna kai auduga da fata da busasshen ganyen albasa (gabu) da sauran kayayyakin wa]anda ake samu a }asar Hausa, domin musanya da goro. A wannan lokaci akwai Musulunci amma babu ilimi mai zurfi da ya shafi kasuwanci, ana kasuwancin ta hanyar kwatanta kimar kayan da za a yi musanya ne kawai. Haka a cigaba da musanya, sai daga baya aka samu ku]i wa]anda ake kira wuri sai aka daina musanya, aka cigaba da amfani da su a matsayin ku]i
Tasirin
Musulunci a Kasuwancin Hausawa
Shigowar Musulunci a }asar Hausa, ya zo da hanyoyi da dokoki na gudanar
rayuwar yau da kullum ta kowane ~angare, har da kasuwanci. A cikin addinin
Musulunci kasuwanci yana da babi mai cin gashin kansa saboda muhimmancin da
yake shi ga al’ummar musulmi, wannan babin yana ]auke da koyarwa ta yadda ake
gudanar da kasuwanci a musulunce, wato yana nuni a kan halacci da haramci.
Al’ummar Hausawa suna gudanar kasuwanci a al’adance kafin shigowar addinin
Musulunci, dokokin da suke amfani da su basu da ala}a da addinin Musulunci.
Shigowar addinin Musulunci sai ya yi tasiri a cikin saye da sayarwa na Hausawa
ta fannin daban-daban. Kasancewar Musulunci yana karantarwa a kan hani da
cutarwa a cikin sha’anin kasuwanci. Domin gane tasirin addinin Musulunci za a
duba abubuwa kamar haka:-
Kasuwancin da
Addinin Musulunci Ya yi Hani
i.
Hani a kan Cuta
ii.
Hani a kan Tarbon
Abinci
iii.
Hanin Rantsuwa
a Kasuwanci
iv.
Hani a kan Ajiya
Abinci Domin
v.
Hani a kan Kasuwancin
Rashin Tabbas
vi.
Hani a kan Riba
vii.
Haramci a Cikin
Kasuwanci
viii. Hani a kan Saka Shra]i a Kasuwanci
i.
Hani a kan Cuta
Wannan wata hanya ce ta yi wa abin da za a sayar wata
dabara domin ya }ara yawa ko girma a lokacin da za a sayar da shi. Wanda duk ya
zo saye za ya abin ya cika masa ido, kuma a ha}i}anin gaskiya abin ba haka yake
ba. Lokacin da aka ]auki kwanki abin za ya koma yadda yake a farko. Wannan
babbar cuta ce a kasuwanci kuma Musulunci ya yi hani a kan algussu. Musulmai da
dama wannan ya yi tasiri a cikkin sha’anin kasuwancinsu na saye da sayarwa
ii.
Hani a kan Tarbon Abin Saye
Wannan shi ne, a tare mai sayar da abu tun ga hanya kafin
ya shigo gari, bale ma ya tafi kasuwa. Wannan Musulunci ya yi hani a kan haka,
saboda ka tare mai abin saisuwa da ya fito da }auye ba ya shigo gari ba bale ya
san yadda farashi abin da za ya saisuwa yake. Ka tare shi ya saye da farashin
da ka ga dama. Wannan ma ya yi tasiri a cikin saye da sayarwa na Hausawa. Idan
kuma aka saye yadda farashin yake a kasuwa, wannan babu haramci a ciki.
iii.
Hanin Rantsuwa a Kasuwanci
Musulunci ya hana yin rantsuwa a cikin sha’anin
kasuwanci, ga mai saye ko ga mai sayarwa. Idan mai sayarwa za ya sayar da
hajarsa babu dole sai ya yi rantsuwa ga mai saye, sai dai ya fa]i gaskiyar
yadda yake sayar da abinsa, idan mai saye na saye ya saye idan kuma ba ya saye
ya bar masa abinsa. Fahimtar addinin Musulunci ta ~angaren kasuwanci ya sanya
al’ummar Hausawa ‘yan kasuwa sun rage rantsuwa a cikin sha’anin saye da
sayarwa.
iv.
Hani a kan Ajiyar Abinci ( Hoarding)
Addinin Musulunci ya yi haramci a kan ajiyar abinci wanda
al’umma ke amfani, wato wanda rayuwa ba ta yi sai da shi, kamar gero da dawa da
masara da shinkafa, har sai lokacin da ya yi tsada a sayar. Lokacin da mutane
suka shiga cikin wani hali na bu}atar abinci, sai fitar da shi domin sayarwa da
tsada. Wannan ma ya yi tasirin sosai a cikin kasuwanci Hausawa, domin wasu sun
daina yin haka.
v.
Hana Kasuwancin Rashin Tabbas ( No test)
Wannan wani kasuwanci ne na sayen abin da babu tabbacin
lafiyarsa, wato, wanda ba a gwadawa a san lafiyarsa ba, kamar sayen kifi a
ruwa. Kamar kayan da ake saye Lagos na (no test) irin su Talabijin da Rekoda da
sauran su. Musulunci ya yi hani ga irin wannan kasuwanci. Abin da Musulunci ya
tanada ta wannan fanni shi ne, idan zaka sayen abu ka tabbatarda ingancin lafiyarsa
kafin a }ulla ciniki, domin gujewa rikici. Wannan ma akwai Hausawa Musulmai da
ba su wannan kasuwanci, ma’ana ba su saye kuma ba su sayar da irin wa]annan
kaya.
vi.
Hana Riba (interest)
Wannan wata hanya ce ta samun ku]i ga ‘yan kasuwa, wadda addinin
Musulunci ya yi hani da cin riba. Wadda kuma ‘yan kasuwa da dama suna kiyayen
abin da ya shafi riba, domin tsorartarwa da addinin Musulunci ya yi, a kan
haka.
vii.
Haramcin Sayar da Wasu Abubuwa
A wannan ~angaren akwai abubuwa da dama da addinin
Musulunci ya yi haramci a sayar ko kuma a saisuwa daga cikin su akwai duk wani
abu mai sa maye kamar barasa da nau’o’in ta da kuma wasu nau’ukan dabbobi da ba
ya halatta a ci ba, kamar kare da kyanwa da ba a ci kuma ba ya halatta a ci
ku]insu. Ana amfani da su domin lalura ta gadi da makantansu. Wa]annan duk Musulunci ya hana sayar da su
domin amfani da ku]i. Wannan ma ya yi tasiri sosai, saboda da wuya a samu
Musulmi Bahaushe yana sayar giya da makamantansu.
viii.
Hana Saka Shara]i a Kasuwanci
Musulunci ya yi haramci a kan saka shara]i a cikin
ciniki. Sakka shara]i shi ne, idan kaza ya faru to, an sallama amma, idan abun
ba ya faru ba to, ba a sallama ba, ciniki ya walwale. Irin wannan ciniki
Musulunci ya haramta shi, saboda wannan shra]i da aka saka ciki. Shi ma ya yi
tasiri a cikin kasuwanci Hausawa.
Kasuwancin
da Addinin Musulunci Ya Yi Umurni
i.
Umurni da Fitar
da Zakka
ii.
Umurni da
amfani da Sikeli/Ma’auni
iii.
Umurni da Bashi
ta hayar shari’a
iv.
Umurni da Musanya
ta Shari’a
v.
Umurni da Dillanci
ta Shari’a
vi.
Jingina/ Talme
ta shari’a
i.
Umurni da Fitar da Zakka Ga ‘yan kasuwa.
Addinin Musulunci ya yi tasiri a cikin zukatan wasu ‘yan
kasuwa, kasancewar suna fitar da zakka idan lokacin fitar da ita ya yi, ga masu
dukiyar da isa fitar da zakka. Haka kuma, wasu ‘yan kasuwa suna sayar da
hajojinsu wa]anda suka saye da jimawa yadda suka saba sayar da su ba tare da
sun }ara musu ku]i ba koda kuwa an samu tashin farashin hajar.
ii.
Umurni da Amfani da Sikeli/Ma’auni
Wannan abin awon abinci ne ko kuma awon nauyin abu, wanda
ake amfani da shi domin awon abinci da za a sayar. Akwai ma’auni da hukuma ta
fitar domin samun daidaito a wajen awo da amfani da shi, domin kada a cuci al’umma
a wajen awon abinci, ko abubuwan da ake amfani da nauyi a wajen sayar da su ko
filaye da duk wani da ya shafi awo. Wannan ma ya yi tasiri a cikin saye da
sayarwa na Hausawa, domin wasu na amfani da ma’auni da suka ga dama.
iii.
Umurni da Bashi amma ta hanyar shari’a
Addinin Musulunci ya yarda da bashi a cikin kasuwanci,
amma, da shar]in a yi shi a rubuce ko kuma a kafa shaida, da kuma ]ibar wa’adin
za a biya bashin, domin halin rayuwa ta ]an Adam. Amma kuma akwai bashin da
addinin Musulunci ya hana, wanda ake kira bashi da ruwa. Wannan bashi da ruwa,
bashi ne da ake ba wa mutum idan za ya biya sai ya }ara wani abu a matsayin
ruwa. Wa]annan duka sun yi tasiri a cikin kasuwancin Hausawa, domin ‘yan kasuwa
da dama Hausawa sun daina bayar da bashi da ruwa.
iv.
Umurni da Musanya
Ta Hanyar Shari’a
Musulunci ya halatta musanya, amma, dole musanyar ta
kasance babu }waruwa a cikin ta, abin nufi kada wani ya }wari wani, dole
abubuwan da za a yi musanya ku kasance kimar su ]aya. Ba kamar irin wadda aka
gudanar ba kafin shigowar Musulunci ba. Idan za a yi musanya ta ~angaren
abinci, tsakanin wani nau’i da wani nau’in abinci, dole su kasance
daidai-wa-daida, idan sa’i ]aya ne wannan shi ma wancan ya kasance sa’i ]aya.
Ba wai ka bayar sa’i ]aya ba, a baka sa’i ]aya da rabi ba. Abinci duk darajarsu
]aya a Musulunci ba wanda ya fi wani. Ta wannan ~angare addinin Musulunci ya yi
tasiri sosai, saboda ko wajen manona masu musanyar irin noma za ka ga suna irin
wannan kuma babu }ari a wajen musanyar.
v.
Umurni da Dillanci ta hanyar Shari’a
Wannan wata hanya ce ta shiga tsakanin mai saye da
sayarwa ta ~angaren ciniki. Ta hanyar ha]a mai saye da saisuwa a waje ]aya
domin gudanar da ciniki, idan ciniki ya mutu a bashi la’ada wato goron kamala
ciniki . Musulunci ya yarda da haka, amma, idan babu cuta a ciki, ko keri na
abin da za a sayar daga ~angaren dilalai. Wannan ma, ya yi tasiri a cikin
kasuwancin Hausawa.
vi.
Jingina/ Talme Ta Shari’a
Wannan wata hanya ce da ake bayar da wani abu na kadara,
ga wani ]an kasuwa ko wani mutum domin kar~ar ku]i don yi wata lalura, kamar
gida, mota ko filin gida da sauran su. Wannan ma, addinin Musulunci ya yarda da
shi amma, idan babu }ari wajen mayar da abin da aka kar~a na ku]i, dole abin da
aka kar~a shi za a mayar, kuma a saka shedu ko kuma a yi shi a rubuce. Ita ma
wannan hanyar Hausawa suna amfani da sharu]]an addinin Musulunci ya tanada.
Sakamakon
Binciken
Bincike ya gano tasirin da addinin da Musulunci ya yi a kasuwanci Hausawa
ya ha]a da bin dokokin da Musulunci ya shata a kan kasuwanci, kamar shara]]un
cin bashi da amfani da ma’aunin ko sikeli da hukuma ta tanada, da kuma yin awon
yadda musulunci ya yi umurni.
An gano abubuwan da addinin Musulunci ya yi haramcin kasuwanci su, wa]anda
ba su halatta ga musulmai na }warai ya saye ko kuma ya sayar ba.
An gano addinin Musulunci ya yi tasiri, wajen fitar da zakka ga ‘yan
kasuwan da keda dukiyar da ta isar fitar da zakka.
Na]ewa
Ha}i}a addinin Musulunci ya yi tasiri a cikin sha’anin kasuwancin al’ummar
Hausawa, saboda akwai ‘yan kasuwa masu bin tafarkin addinin Musulunci sau da
}afa wajen aiwatar da kasuwancinsu. Sai dai akwai wasu wa]anda ba su bin
wa]annan dokoki kamar yadda addinin Musulunci ya tanada. Akwai kuma wa]anda ke bin dokokin rabi da rabi, ba
yadda ya kamata ba.
Manazarta
Adamu, M. U. (2011). Sabon
Tarihin Asalin Hausawa: Kaduna. Espee Printing And Advertising
Ahmed, H. G. 2013. Ta~ar~arewar Al’adun Husawa a Wannan
Zamani: Rawar da Kafofin Ya]a Labarai Suke Takawa Wajen Bun}asa Ko Ruguza
Al’adun Husawa a Yau: The Deterioration of Hausa Culture: Katsina State History
and Culture Bureau in Collaboration with Umaru Musa ‘Yar’adua University
Katsina. Zaria: University Press.
Auta,
A.L. (2006). Tattalin Arzikin Al’umma:
Nazarin Sana’o’i Da Kasuwancin Hausawa. A cikin Algaita Journal Of Current Research In Hausa Studies Vol. 1 N0. 4
September, Bayaro University, Kano.
Clarke,
G.C da Clarke, L. (1975). Veterinary
Toxicology. New York: Macmillian Publishing Company.
Ibrahim,
M.S. (1981). Tattalin Arzikin Hausawa Na
Gargajiya, Kano: Sashen Harsunan Nijeriya, Jami’ar Bayero.
Ibrahim,
I.Y.Y.(1988). Hausa A Rubuce: Tarihin Rubuce-Rubucen Hausa: ka mfanin buga
littafai na Arewa.
Salihu, A.B.
(2010). Dabarun Gudanar Da Bincike.
Kaduna: Effective Media Service.
Mu’azu. S.M (2019), sana’a sa’a.Kaduna:
Gado da Masu Communication.
Xiaomeng,
S. (2013). Rubutaccen Wasan Kwaikwayo a Rukunin Adabin Hausa: Ha~akarsa Da
Muhimmancinsa:Kano, Gidan dabino Publishers.
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