Sake Bitar Nauyin Munanan Dabi’u A Sikelin Zamani

Cite this article as: Abdullahi, I. S. S. (2013) “Sake Bitar Nauyin Munanan Ɗabi’u A Sikelin Zamaninmu” in Excerpts of International Seminar on The Deterioration of Hausa Culture Organized by Katsina State History and Culture Bureau in collaboration with Umaru Musa Yar’adua University, Katsina ISBN: 978-125-63-8, Pages 227-234

Sake Bitar Nauyin Munanan Ɗabi’u A Sikelin Zamani

Dr. Ibrahim Abdullahi Sarkin Sudan
Sashen Koyar da Harsunan Nijeriya,
Jami’ar Usmanu Ɗanfodiyo, Sakkwato.
e-mail: ibrasskg@gmail.com
Lambar Waya: 0803 6153 050

1.0        Gabatarwa

“Kowag gyara ya sani,
Kowaɓ ɓata ya sani
------------------------”
    Musa Ɗanƙwairo

Kyawawan ɗabi’u da munana abubuwa ne fitattu a kowace al’umma da kowa ya san da su, don haka ba su bukatar fayyacewa ko dogon bayani kafin a fahimce su. Mutanen da suka liƙu da kowane daga cikin rukunin kowace ɗabi’a sanannu ne ga jama’a. Mu’amalar da mutane ke yi da juna a al’amurran yau da kullum ita ke sa kai tsaye a san rukunin da mutum ya faɗa dangane da ɗabi’arsa. A al’adance, idan Bahaushe ya san halin mutum, yakan ci maganin zama da shi. Wannan magani da ake ci na zama da shi tamkar wani hukunci ne ko sakamakon abin da yake aikatawa tun a nan duniya.

Maƙasudin wannan nazari, shi ne ƙara duban matsayin irin waɗannan halaye ko ɗabi’u da Bahaushe ya ɗauka marasa kyau a al’ummarsa a da da kuma wannan zamani. Hausawa sukan ce, lokaci bai bar komai ba. Wane irin sauyi aka samu kawowa yanzu na irin kallon da Bahaushe yake yi wa munanan ɗabi’u a al’umarsa? Idan har akwai sauyi, ko Bahaushe ya sauya ra’ayinsa na ƙyamar abu maras kyau? Wannan shi ne a taƙaice matsalar da wannan maƙala take ƙoƙarin ganowa.

2.0 Bitar Munanan Ɗabi’u da Sakamakonsu a Idon Bahaushe

Wannan fasali zai yi ƙoƙarin waiwayen wasu halaye da Bahaushe yake ɗauka marasa kyau a taƙaice domin tabbatar da matsayinsu a zuciyarsa a wannan ƙarni. Baya ga fassara ta kai tsaye da fasalin zai yi na waɗannan halaye, an dubi irin kallon da Bahaushe ya yi wa masu irin waɗannan halaye, ko sakamakon al’umma da al’ada ta yi musu tanadi. Bayan kasancewar waɗannan sakamako hukunci, tamkar hannunka-mai-sanda ne ga sauran jama’a. Hausawa na cewa, ‘Gani ga wane ya ishi wane tsoron Allah.’ Wani abin sha’awa da wasu daga cikin waɗannan sakamokon shi ne, ba su tsaya ga mutanen da ke aikata waɗannan munanan ɗabi’u ba. Wato suna iya kaiwa har ga ‘ya’ya da jikoki da ma zuri’a baki ɗaya.

 

Ƙarya	Faɗin abin da ba gaskiya ba ko abin da ba a yi ba. Wannan mummunar ɗabi’a ce da Bahaushe ya ƙyamata tun fil-azal. Misali, a rayuwar Hausawa ta Maguzanci, tunanin irin illar da ƙarya ke yi a al’umma ya sa aka tsaurara wajen samar mata hukuncin da ya dace. Idan aka sami saɓani ana son fito da gaskiyar lamari, akan bukaci waɗanda abin ya shafa da su rantse da tsafin gidansu. Duk wanda ya kuskura ya rantse a kan ƙarya, cikinsa zai kumbura ya mutu (Ibrahim 1982). Haka kuma idan mutum ya kasance maƙaryaci, a al’adance, ba a ɗaukar shaidarsa. Hatta da lamari na aure, akan yi ɗari-ɗari wajen ba shi ko nema daga zuri’arsa.
Ƙeta/Mugunta	Ƙoƙarin ƙuntata wa mutane ko wata halitta ta amfani da duk wata dama da mutum ya samu don ya lahanta ko aibata abin. Wannan mummunar ɗabi’a ce da Bahaushe bai yarda da ita ba. Duk mutumin da aka fahimci ya ɗabi’antu da ƙeta ba akan saki jiki da shi ba, musamman ta fuskar ba shi amana ko jagoranci. Tunanin Hausawa a nan shi ne, jama’a za su wahala a ƙarƙashin sa a sakamakon wannan ɗabi’ar. Idan sarauta ce ga misali, sai a wayi gari ƙannensa su ci galaba a kansa.
Ƙunata	Nace wa mutane don su bayar da abin da suka mallaka ba tare da sun yi niyya ba. Masu irin wannan hali a al’ummar Hausawa sukan fuskanci barazanar ƙyama daga mutane, da ƙoƙarin nisanta daga inda suka dosa. Wannan hali ya yi kama da na ƙuda. Ana korar sa, yana ƙara maƙalewa.
Ƙyamar mutane	Nuna ƙin mutane ko kusantar su bias tunanin suna da ƙazanta. Bahaushe yakan yi ƙoƙari ƙaurace wa mutumin da ya ga alamar yana ƙyamar sa ko da ɗan’uwansa ne.
Ƙyashi/Hassada	Jin takaici da ɓacin rai ko rashin ƙaunar wata ni’ima ko baiwa ko ɗaukaka da wani yake da ita. Wannan ɗabi’a abin ƙyama ce ga Bahaushe. Akan ɓoye duk wani labari na alheri ga wanda ake kallo da wannan ɗabi’a don tsoron cutarwa ko munanan kalamai daga hushi ko rashin jin daɗin da ya samu kansa.
Kwaɗayi	Sa ido ga abin mutane. Tsananin son wani abu, musamman abinci, wanda akasari mutum bai mallaka ba. Wannan shi ma abin ƙyama ne ainun ga Hausawa. Idan aka fahimci mutum mai kwaɗayin abin duniya ne, to yakan fita zukatan mutane ta fuskar mu’amala. Tun yara suna ƙanana akan hane su da kwaɗayi saboda sanin illar da yake tattare da shi. Ana iya fahimtar haka ta hanyar duban camfe-camfen Hausawa da kuma irin tanadin da suka yi na horar da yara masu wannan mummunar ɗabi’a.
Munafunci	Ƙulla makirci a tsakanin mutane. Ana kiran mai wannan ɗabi’a ‘Munafuki.’ A al’ummar Hausawa, idan aka gane mutum munafuki ne, ba ya da hus. Akan ji tsoron yin mu’amala da shi don sharrin da zai iya ƙullawa na tayar da husuma a tsakanin mutanen da ke zaune lafiya.
Rashin fara’a	Rashin sakin fuska ga mutane. Ɗabi’ar ɗaure fuska. A falsafar Bahaushe, duk mutumin da ba ya sakin fuska wajen mu’amala da mutane, ana yi masa kallon mugu. Wato muguntar da ke ƙunshe a ransa ko zuciyarsa ke hana shi sakin fuska ya yi fara’a da mutane. Shi ma dai jama’a kan yi ɗari-ɗari da shi wajen sake jiki a yi mu’amala da shi. Haka ma yara sukan ji tsoronsa. Daga ya kalli yaro sai ya fashe da kuka. Akan yaba wa matan da suka jure auren irin waɗannan mutane.
Rashin haƙuri	Kasa jure wa wani yanayi na ƙunci ko kasa yafe laifi. Hausawa na cewa, ‘Mai haƙuri yakan dafa dutse, har ya sha romonsa. Kasancewar mutum mai haƙuri, wata kamala ce mai ƙimar gaske a wurin Bahaushe. Wanda ya ɗabi’antu da rashin haƙuri akan ɗauke shi ƙasƙantacce. Akan guje wa saɓa masa ko da da gangan ne saboda tsoron mummunar sakamakon da za a tarar. Akan yi wa ‘ya’ya gori musamman idan iyaye suka aikata wani abin kunya a sakamakon rashin haƙurinsu.
Rashin kirki	Yi wa mutane abin da bai dace ba (mara kyau). Wannan yana cikin abin da Bahaushe yake fara dubawa wajen neman aure ko bayar da shi. Babu wanda ke sha’awar samun surukin da aka zarga da rashin kirki. Akan ɗauki mutum walaƙantacce idan kirkinsa ya kasa hawa mizanin da Bahaushe ke tsammani.
Rashin kunya	Aikata abin da mutum ya ga dama mara kyau a gaban mutane. Shiga cikin irin wannan yanayi ga mutum a al’umar Hausawa yana zubar da girma a riƙa ɗaukarsa mutumin banza. Kai tsaye ana iya ƙin mu’amala ko ma a kasa haɗa zuri’a da shi idan ba a aminta da kunyarsa ba. Idan kuma mace ce, wannan na iya zama sanadiyyar rasa mijin aure sai fa in ta dace da ɗan’uwanta maras kunya.
Rashin mutunci	Yi wa mutane walaƙanci ko ƙin girmama su. Bahaushe bai ɗauki walaƙanta mutane a matsayin wani abin burgewa ba a rayuwa. Bahaushe yana ɗaukar girmama mutane ɗaya daga cikin halaye na ƙwarai. Idan mutum ya rasa wannan hali, to ya shiga cikin kundin mutanen banza waɗanda ba a sakin jiki wajen mu’amala da su sai fa in ya zama dole.
Rashin nasiha	Rashin ragowa ga mutane. Hausawa na cewa, ‘Amfanin sani, ragowa.’ Duk wanda ya san ka bai yi maka ragowa ba, to, sanin bai yi amfani ba. Ragowa a nan yana iya kasancewa na duban uzuri musamman a kan kasawa a mu’amalar yau da kullum.
Rowa	Ƙin taimaka wa jama’a daga abin da mutum ya mallaka. Bahaushe na kiran mai wannan ɗabi’a ‘marowaci’. Daga cikin halayen da Hausawa suka yi fice da su a duniya akwai rashin ganin ƙyashi ko taimakon juna ko sakin hannu musamman ga mabuƙata. Rowa ba karɓaɓɓiyar ɗabi’a ba ce a rayuwar Hausawa. Idan mutum ya kasance marowaci kuma ya bari aka gane, hatta matar aure yana iya rasawa. Ita kyauta gishiri ce ga soyayya. Rowa kuma ba ta zama rumfa ɗaya da neman aure.
Sata	Ɗaukar abin da ba naka ba ta kowace hanya. Ɗaukar abin wani ba da yardar sa ba kuma ba da niyyar a dawo da shi ba. Tun kafin Bahaushe ya kaɓi Musulunci, ya ƙyamaci wannan ɗabi’a. Ana iya ganin haka a irin tanade-tanaden da aka yi a tsafin da ake bauta wa wanda ke hukunta wanda ya yi sata. Ɗabi’a ce wadda mummunan sakamakonta bai tsaya ga wanda ya aikata ta ba, har ‘ya’ya da jikoki sai sun ɗanɗana takaicin ta. A idon Bahaushe, sata ta fi kowane irin mummunan hali illa ga mutum da zuri’arsa.
Zalunci/Cin amana	Tauye wa mutane hakkinsu ko hana su abin da ya kamata su mallaka ta amfani da ƙarfi ko wata dama. Bahaushe na kiran mai wannan ɗabi’ar azzalumi. Zamantakewar Hausawa ta ƙyamaci wannan ɗabi’a ta yadda mai yin ta ba ya da tagomashi ko kaɗan. Hausawa sukan ƙyale mai wannan hali ne saboda wani matsayi da yake da shi a al’umma. A duk lokacin da aka sami damar yi masa tunzuri, zai fahimci illar abin da yake yi. A al’ummar Hausawa, akan ƙyamaci mu’amala ko ma haɗa jini da mutumin da aka san azzalumi ne.

Waɗannan kaɗan ke nan daga munanan ɗabi’un da Hausawa suke ƙyamata, kuma suka tarbiyyantu da aikatawa a zamantakewarsu ta yau da kullum. Al’umma tana kallon duk wanda ya aikata su a matsayin fanɗararre. Hakan ya sa aka ba shi wani matsayi na rashin amincewa a cikin zuciya da kuma a bayyane a inda aka sami halin bayyanawa.

3.0 Awon Mummunar Ɗabi’a a Wannan Zamanin.

Ƙyamar waɗannan munanan halaye a rayuwar Hausawa tun fil azal ita ta ba su damar samar da nagartacciyar al’umma, abin sha’awa musamman ga waɗanda ba su ɗabi’antu da hakan ba. To sai dai wani abin mamaki, an wayi gari Hausawan zamani sun daina kallon waɗannan ɗabi’u a matsayin munana ta fuskoki da dama. Misali:

-                                  Mutum zai yi ƙarya, an san ƙaryar ce kuma a yarda da shi. Ba a da ikon musawa ko ɗaukar matakin da zai gane ya yi laifi. Gari na wayewa za a ƙara sauraron wasu baitukan nasa na ƙarya.

-                                  Rashin cika alƙawarin bara ba zai hana a ƙi zaɓen mutum bana ba.

-                                  Wanda ya saci dukiyar hukuma ya yi almubazzaranci ko ya biya bukatun rayuwa ya zama abin sha’awa, budurwa sai ya zaɓa.

-                                  Mai yi wa mutane rashin kunya da rashin kirki da rashin mutunci da rashin nasiha gobe a ce ya fi kowa kirki. Ba a fara taro ko gudanar da wani lamarin jama’a sai ya zo.

-                                  Ya walaƙanta mutane yau, gobe a taru ƙofar gidansa ana jiran ya tashi bacci a gaishe shi.

-                                   Ya ƙi taimakawa ga ayyukan alheri kamar taimakon marayu, gyaran maƙabarta, tallafa wa majinyata. Gari na wayewa ya bayar da miliyoyin Nairori a gidauniyar jam’iya.

-                                  Ya riƙa ƙyamar jama’a yanzu, an jima ya kwanta rashin lafiya ana ribibin zuwa gaishe shi.

-                                  Ya zalunci jama’arsa jiya, yau a riƙa jin sha’awar kusantar sa a yi musafaha da shi.

-                                   Ya halaka ‘ya’yan mutane don ƙeta, baɗi a ce shi ake son ya jagoranci al’umma.

-                                  Ya nuna ƙyashi da hassadar ‘yan’uwansa, an jima ya samu a riƙa taya shi murna.

A taƙaice, tunanin Bahaushe ya sauya a kan sakamakon munanan ɗabi’u. An wayi gari mutumin kirki shi ne walaƙantacce, mara wayo. Mutum ya aikata duk abin da ransa ya so na rashin mutunci ya kwana lafiya, gari ya waye ya yi alfaharin abin da ya aikata. Tambayoyin da za su tuzgo a nan su ne:

- Shin Bahaushen nan na jiya zuri’arsa ce ta yaɗu har zuwa yau?

- Wace irin goguwa ce ta sauya masa tunani a wannan zamani?

- Me ya sa Bahaushe ya bi talalaɓiyar zamani wajen sauya hukunci ga ma’abuta munanan ɗabi’u duk da sanin fa’idojinsu?

- Wai shin ba ci gaban mai haƙan rijiya ya riski Hausawan yau ba?

4.0          Dalilan Sauya Tunanin Hukuncin Munanan Ɗabi’u a Wannnan Zamanin

Duk da yake Hausawa na cewa, ‘Zamani riga ne.’ Tunani na hankali ya saɓa dabarar, ‘Sake reshe a kama ganye.’ Shimfiɗar da aka yi na gina al’umma mai nagarta da ƙyamar mummunar ɗabi’a ko mai yin ta ya zama keso. Wannan nazari ba zai kammala ba sai an yi tunanin dalilan da suka sa gaba ta koma baya:

-                                  Mutuwar zuciya ta Hausawa a wannan zamani ya sa tunanin dogaro da

wani wajen neman biyan bukatun rayuwa ya yi katutu. Mutane sun dogara da abin da ake ganin ya fito daga wani. Tunanin mutane na alfahari da abin wani ya fi fifiko a kan dogaro da abin da mutum ya mallaka.

-                                  Duniyar zamaninmu ta zama duniyar kwaɗayi. A kullum sha’awar mutane ƙara ƙaruwa take yi a kan abin duniya ba mutuncin da aka san Bahaushe da shi ba. Mutane suna sayar da mutuncinsu don kwaɗayi wanda ba a san Hausawa da shi ba.

-                                  Talaucin da mutane suka sa wa kansu a sakamakon lalaci ya sa sun zama bayi ta hanyar sakin aƙidar ƙyamar munanan halaye. A maimakon haka aka wani gari, mai yin su shi ne abin sha’awa da kwaikwayo.

-                                  Rungumar tsarin zamantakewar zamani wadda ta yi haramci ga ƙaunar juna da tausayi da watsi da zumunci. Tunanin mutane ya tsaya a kansu kawai.

-                                  Hausawa sun rungumi yanayin tsarin rayuwar zamani da ke ba da fifiko ga jagorancin mai hali. Kallon kyawawan halaye ko ɗabi’u na mutum a matsayin kimarsa ya zama tsohon yayi.

5.0          Naɗewa

Wannan nazari kamar sharar fage ne a kan ƙoƙarin tattauna gurɓacewar tunanin Bahaushe a wannan zamani, musamman dangane da irin kallo da sakamakon da yake yi wa munanan ɗabi’u. Ganin irin ƙoƙarin da Bahaushe ya yi na ɗaukar wa munanan halaye tsauraran matakai a duk al’amuransa, bai ci a ce an wayi gari wuta ta mutu a hannunsa ba. Nazarin ya tabbatar da, Bahaushe yana da ɗabi’ar ɗaukar matakin ‘ba-sani-ba-sabo’ ga fanɗararrun mutanen da suka ari munanan halaye suka yafa. Da aka auna waɗannan halaye a sikelin zamaninmu, sai tunanin Hausawa ya sauya. Aka wayi gari ba a kula da halayen mutum kafin a ba shi aure ko a karɓi shaidarsa ko a ba shi amana. Ba a duba hanyoyin da mutum ya gina rayuwarsa kafin a yi mu’amala da shi. Idan haka tunanin Bahaushe yake a yanzu, (akasin abin da ya gina rayuwarsa tun farko), to lallai ba zai zama laifi ba idan aka ce an yi ƙarkon kifi.

Allah ya sa muna hannu amma ba a ido ba.

6.0          Manazarta

Abdullahi, I. S. S. (2008) Abdullahi, I. S. S. (2008)”Jiya Ba Yau Ba: Waiwaye a Kan

Al’adun Matakan Rayuwar Maguzawa na Aure da Haihuwa da Mutuwa.” Kundin Digiri na Uku (Ph.D Hausa Culture). Jami’ar Usmanu Ɗanfodiyo, Sakkwato.

Abdullahi, I. S. S. (2008) “Fitattun Ɗabi’un Maguzawa” Maiduguri Journal of

Linguistics and Literary Studies (MAJOLLS) Vol. X. Department of Languages and Linguistics. University of Maiduguri.

Adamu, M. (1976), “The Spread of Hausa Culture in West Africa 1700 – 1900” Savanna No 5 Vol. 1, A Journal of the Environmental and Social Sciences. Published at Ahmadu Bello University, Zaria.

Anchau, M. D. (1986), “Tasirin Zamani Da Illolinsu Kan Al’adun Auren Hausawa A Lardin Zazzau, Kundin Digiri na Farko (B.A. Hausa). Jami’ar Sakkwato.

Bunza, A. M. (2006) Gadon Feɗe Al’ada Tiwal Nig. Ltd: Lagos.

Gennep, A. V. (1960) The Rites of Passage The University of Chicago Press. USA.

Ibrahim, M. S. (1982), “Dangantakar Al’adu da Addini: Tasirin Musulunci Kan Rayuwar Hausawa”, Kundin Digiri na Biyu (M.A. Hausa). Jami’ar Bayero, Kano.

Malumfashi, A. A. (1987) “Hausa Language Speech Usage Norms: A Case Study of Maguzawa Society in Malumfashi Area” (B. A. Hausa Project), Bayero University, Kano.

Ottenberg, P. and Simon (Ed.) (1960), Cultures and Ethics of Africa, H. Wolff Book Mfg.Co., Inc. U.S.A.

Tremearne, A. J. N. (1913) Hausa Superstitions And Customs. John Bale, Sons and Danielson, LTD Oxford. University Press, United Kingdom.

Umar, M. B. (1987) Dangantakar Adabi da Al’adun Gargajiya. Triumph Publishing Company, Kano.

Yahya, A. B. (1994) “Dangantakar Waƙa da Tarbiyar ‘Ya’yan Hausawa.” Maƙalar da

Aka Gabatar a Taron Ƙara wa Juna Sani Wanda Ƙungiyar Marubuta da Manazarta Waƙoƙin Hausa ta Gudanar a Sakkwato.