Tubalan Hadin Kan Nijeriya A Tunanin Maguzawa

Cite this article as: Abdullahi, I. S. S. (2020) “Tubalan Haɗin Kan Ƙasa A Tunanin Maguzawa” Nigeria In Search of Stability. The Relevance of History, Language and Religion. Proceedings of First National Conference, Faculty of Atrs and Islamic Studies, Usmanu Danfodiyo University, Sokoto. Pages 464–469 ISBN: 978-978-58566-5-1

Tubalan Haɗin Kan Nijeriya A Tunanin Maguzawa

Ibrahim Abdullahi Sarkin Sudan

Abstract

Every society has its peculiarities of problems like conflicts, crisis and disagreements that usually obstruct development and promote disintegration among the people. Some few individuals ideologies offered solutions to such problems which are regularly employed to a point of becoming generally accepted in that particular society. With time, the accepted ideologies form the basis for sustainable development and unity in the society. In this paper, some Maguzawa’s traditional practices which actually added value to their peaceful coexistence and unity were critically studied with a view of becoming part of solutions to the existing problems of disintegration and mistrust in Nigerian societies. 

1.0 GABATARWA

Al’ummomi da yawa a wannan zamani suna fuskantar barazanar wargajewa haɗin kai. Ta fuskar zamantakewa, za a fahimci mutane da yawa sun ɗauki ɗabi’ar kowa kansa kawai ya sani. Ba ruwansa da abin da ya shafi dangi ko maƙwabta, balantana sauran jama’a da ake zaune tare. Da yawa daga cikin abubuwan da mutane suke yi na alheri ko na ci gaban al’uma, suna yin shi ne don samun wani sakamako nan take kamar son girma, yabo, ɗaukaka ko wata bukata ta musamman. Tunanin a haɗa kai a yi wani abin da zai taimaka wajen samun sauƙin warware matsala ya fara dushewa a zukatan mutane. Wannan shi ne babban dalilin halin da muka wayi gari a ciki na rashin tsaro, rashin ci gaba, da kuma rashin haɗin kai musamman a al’ummar Hausawa.

Manufar wannan nazari shi ne a dubi yadda Maguzawa suke aiwatar da wasu al’adu nasu na gargajiya da tunanin ya zama darasi a wannan zamani. Tunanin da ake yi a nan shi ne, waɗannan al’adu suna da nasaba da samar da haɗin kan al’umma da ma ƙasa baki ɗaya. Wannan nazari, tamkar wani mizani ne da zai auna wasu al’adu masu kyau na Maguzawa a matsayin wasu tubalai da idan da za a yi amfani da su, to za a gina ingantacciya al’umma wadda haƙiƙa ake so a wannan zamani. Al’umma mai tausayi, mai haɗin kai, mai taimakon juna, mai sanin ya kamata, mai gaskiya da amana. Al’umma mai kwanciyar hankali da wadatar zuci.

2.0   MAGUZAWA

Bitar ayyukan da suka gabata zai iya wadatarwa a kan waɗannan mutane da ake kira Maguzawa. A ƙoƙarin tabbatar da dugadugan wannan nazarin, akwai bukatar bayar da haske ta hanyar yin wata ‘yar shimfiɗa don a waiwayi wasu ayyukan da suka gabata wajen fayyace Maguzawa. Misali, ayyuka irin na Ibrahim (1982) da Last (1993) da Abdullahi (2008) sun tabbatar da cewa, Maguzawa su ne Hausawan asali waɗanda ba musulmi ba. Yanayin rayuwarsu ta dogara ne ga tunaninsu da al’adunsu da addininsu na gargajiya. Maguzawa Hausawa ne waɗanda suka sami wannan suna daga ’yan’uwansu da suka karɓi addinin Musulunci. Su kuma da suka zaɓi zama cikin yanayin addinin nasu da al’adunsu na gargajiya, aka kira su Maguzawa. Duk da yake musulunci da kiristanci da yanayin zamantakewar Hausawa na zamani sun yi tasiri matuƙa a rayuwar Maguzawa, har yanzu ana samun su a wasu sassa na jihohin Katsina da Kano, da Zamfara a Nijeriya.  

3.0 AL’ADUN MAGUZAWA MASU ALAƘA DA HAƊIN KAI DA TAIMAKON JUNA

Kamar yadda fasalin da ya gabata ya nuna, duk da kasancewa Maguzawa ba wani saukakken addini suke da shi ba, wasu al’adun da suke gudanarwa suna taimaka musu wajen tabbatar da haɗin kan ƙasa da taimakon juna. A ilmance, idan da za a dora waɗannan al’adu a mizanin inganci wajen warware matsalolin da ake fuskanta a wannan ƙasa, to babu ko shakka za a ga ingancinsu. Haka kuma za su iya samar da wata mafita musamman ga halin da ake ciki a wannan ƙasa. Wannan fasali zai waiwayi kaɗan daga cikin waɗannan al’adun.

3.1 Gàyyá

Ƙamusun Hausa (2006) ya bayar da ma’anar da Kalmar Gàyyá wadda ake magana a kan ta da: Haɗuwar mutane domin su yi wani aiki. A al’adance, kalmar tana nufin mutane su taru su haɗa kai wajen gudanar da wani aiki musamman don samun sauƙi. Aikin na iya kasancewa wanda zai taimaka wa al’ummar ne ko kuma wani mutum ko mutane ake so a sauwaƙe wa ɗawainiyar gudanar da wannan aikin. A al’adar Maguzawa, saurayi yakan iya gayyatar abokansa su kai gayya gonar wani dattijo wanda halayensa da ɗabi’unsa suke ba shi sha’awa. Haka kawai dattijo zai wayi gari ya ga samari a cikin gonarsa ana ta yi musu kiɗa suna noma cikin annashuwa. Ba za su bar gonar ba sai sun ci ƙarfin aikin. Wannan yana nuna muna irin sakamakon da al’ada ta tanadar wa mutumin da yake da kyawawan halaye a al’umma. Kasancewarsa abin sha’awa yakan sa a yi masa wata sakayya na ɗauke masa nauyin wani aiki mai wahala da ya wajaba a kansa. Wannan kamar wani sakamako ne a kansa wanda ya jawo masa haɗin kan mutane har aka taru aka taimaka masa. Haka kuma idan ya kasance mutum ba ya da lafiya, al’umma ta fahimci ba zai iya yin noma a wannan shekarar ba, kuma ba ya da zuri’ar da za ta ɗauke masa wannan nauyin, to shi ma ana yi masa gayya a noma masa abin da zai ci. Haka abin yake kasancewa ga tsoho wanda aka fahimci ba ya da ƙarfin noma da mutumin da aka ɗaure ba bisa laifinsa ba da mutumin da ya ɓace ba a san inda yake ba. Duk Maguzawa sukan yi gayya, su noma wa iyalinsu abin da za su ci. Muhimmin abin jawo hankali da koyar da darasi a nan shi ne, mutane su haɗu a kan fahimta ɗaya, sun haɗu a kan buri ɗaya, kuma so da ƙauna ta haɗa su a wuri ɗaya, wato gonar masoyi. Ina ma da a ce a kowace al’umma a wannan ƙasa ana gudanar da irin wannan al’adar a wannan zamani. Tabbas da maganar rashin haɗin kai da rashin ci gaba ba su taso ba.

3.2 Auren Jaruntaka

Maguzawa suna da wani nau’in aure da yake da alaƙa da jaruntaka. Jaruntaka a nan yana nufin mutum ya yi fice wajen duk wani aiki da ya danganci ƙarfi kamar noma, farauta, kokuwa da dai sauransu. Maguzawa suna sha'awar jarumi kuma suna alfahari da kasancewar mutum jarumi. Wannan ya sa suke sha’awar haɗa zuri’a da jarumi. Abin alfahari ne da farin ciki ga iyayen 'ya mace su bayar da ita ga wani gwarzo ta fuskar noma ko farauta ko kokuwa. Tunaninsu a nan shi ne zai iya riƙa ta da kare mutuncinta yadda ya kamata. Haka kuma, ba a tunanin samun haihuwar raggo daga cikin wannan zuri’ar. Al'umma tana la'akari da zarumawan da kan yi fice a lokacin noman gayya ko noman gandu, ko farauta ko yaƙi da dai sauransu. Ko da ya kasance irin waɗannan samarin da suka yi fice ba su da ra'ayin mace, danginta ko iyayenta sukan ba shi shawarar ya neme ta su ba shi kai tsaye. Haka kuma, idan daga cikin maneman mace akwai jarumin da ya yi fice, to akan fi karkata gare shi ta hanyar ba yarinyar ƙwarin gwiwa ta fitar da shi a matsayin mijin da za ta aura. Idan kuma ya kasance a wani buki aka fahimci jaruntakar saurayi to magabata suna iya ba shi matar aure kai tsaye daga zuri'arsu. Wannan al’ada kamar wata sakayya ce ga wanda ya yi fice ga abin da al’uma take alfahari da shi. Shi kuma wannan aure da aka yi bisa wannan dalili tamkar wani sanadari ne na haɗin kan al’umma. Ya ƙulla zumunci da duk wanda yake da alaƙa da ita a sakamakon kasancewarsa zarumi. Idan da al’umma tana la’akari da irin wannan tunani to da za a sami gwawarmayar zarumai waɗanda auren da suka yi zai taimaka wajen haɗa kan al’umma ya kuma samar da gwaraza masu tunanin bunƙasa ƙasa ta hanyar kawo ci gaba. Za a wayi gari a al’umma kowa ƙwazo yake yi ya zama jarumi domin a san shi, ya yi fice da suna a garinsu ko a ƙasarsu.

3.3          Kaciya

A taƙaice, kaciya ko kwidu ko shayi na nufin yanke loɓar azzakarin namiji. A al’adance, Maguzawa ba su ware yaro shi kaɗai a gida a yi masa kaciya. Yawanci akan tara yaran ƙauye ko unguwa kamar su goma har zuwa ashirin a ajiye su a wani gida, a yi musu kaciyar a rana ɗaya. A wannan gidan za su zauna a ƙarƙashin kulawar mutun ɗaya har su warke. Wasu yaran sukan zo wurin da niyyar kallo. Da an ga yaro ya isa sai kawai a kama shi a yi masa kaciyar ba tare da shiri ko an shawarci iyayensa ba. Iyayensa suna gida sukan ji labarin an yi wa ɗan su kaciya. Idan an gama yi wa yaran kaciya sai a kai su wani ɗaki da aka shirya musu, a danƙa su ga mutumin da zai kula da su wanda yawanci daga cikin dangin yaran da aka yi wa kaciyar ake samo shi. Shi zai riƙa kula da su a koyaushe, yana hura musu wuta saboda lokacin ɗari ne, Shi zai rinƙa kula da duk abinci da iyaye suka kawo musu. Shi ke tabbatar da cewa yaran ba su yi mugun wasa ba don gudun kada su fama kaciyar. A ranar da wanzamin ya yi kaciyar, baya ga karin da dangin yaron suka yi masa, duk uba zai ba shi damin hatsi ɗaya. Haka ma kowane uba zai kawo kaji biyu. Ɗaya ta ɗan kaciya ce, ɗayar kuma ta wanzami. Hikimomin da za a iya hangowa a wannan al’ada ta Maguzawa suna da yawa. Na farko, wanzamin zai ƙaru matuƙa daga abin da waɗannan iyayen yara za su taimaka masa da shi a lokaci ɗaya. Wannan zai warware masa matsaloli da yawa a rayuwa. Ta fuskar mai tsaron yaran kuma, shi ma yakan amfana da taimako da sallamar da iyayen yaran suke yi masa, wanda haƙiƙa ta taimaka wajen warware masa talauci a sakamakon karimcin da ya nuna. Baya ga waɗannan kuma, akwai haɗin kai da aka samu na iyayen yaran da aka yi wa kaciya da kuma na su kansu yaran. Wato su zauna a wuri ɗaya suna cin abinci iri ɗaya, suna gudanar da rayuwa iri ɗaya na wani lokaci ba tare da nuna bambanci ko ƙyamar juna ba. Wato dai wata makaranta ce inda yara ke ƙulla abokantaka ta din-din-din. irin wannan abota, it ace tubalin tubalin haɗin kan ƙasa. Wannan wani nau’i ne na dabarar haɗin kai da taimakon juna wanda idan da za a yi amfani da shi a yanzu, da ya taimaka.

3.4 Nomar Gandu

Maguzawa suna da al’adar noman gandu. Noman gandu, noma ne da duk ilahirin mutanen gida (’ya’ya maza da mata da ba su yi aure ba, da matan aure da matan ’ya’ya da jikoki) za su taru a gonar maigida a noma ta gaba ɗaya. Irin wannan taron dangi da ake yi wa gona ba tare da ƙyashi ko kasala ba dole ya haifar da sakamako mai kyau, musamman da yake ana yin noman ne ta hanyar sha’awa da jin daɗi da alfahari. Wannan al’ada ta taimaka wa Maguzawa wajen riƙe sana’ar noma da samun yalwar abinci wanda ya zama ƙalubale a wannan zamani. Haka kuma al’adar ta samar da wata hanya ta haɗin kai a cikin zuri’a wanda ta yadda ake haɗuwa a waje ɗaya ana ƙara danƙon zumunci da fahimtar juma. Wannan wani darasi ne a wannan zamanin inda akan wayi gari za a yi shekara da shekaru ‘ya’yan gida ɗaya ba su haɗu ba. ‘Ya’yan ‘yan’uwa ba su san junansu ba. Wannan yana cikin dalilan da suka sa har yanzu ana samun kyakkyawar fahimtar juna da haɗin kai a al’umar Maguzawa.

3.5 Zumuncin Sana’o’i

Maguzawa suna da al’adu masu ban sha’awa dangane da sana’o’insu waɗanda suka kasance tubalai ne na taimakon juna, haɗin kai da gina ƙasa. Sun yi ƙoƙari ainun wajen samar da fahimtar juna da taimakekeniya. Noma dai ita ce sana’a mafi muhimmanci da farin jini da ɗaukaka a wajen Maguzawa. Baya ga noma, sana’ar ƙira ma tana da mahimmanci ga Maguzawa. Wannan bai rasa nasaba da alaƙar da ke tsakanin sana’o’in guda biyu. Wato noma ga Bamaguje ya dogara ne ga kayayyakin da maƙera ke ƙerawa. Wannan muhimmuncin na sana’ar ƙira shi ya tilasta wasu daga cikin Maguzawa suka ɗauki ƙira a matsayin sana’a. Zumuncin da ake samu na waɗannan sana’o’i a wajen Maguzawa shi ne ba lallai ne sai Bamaguje yana da kuɗi ƙasa kafin ya mallaki wani kayan aikin da maƙeri ya ƙera ba. Haka ma babu bukatar dole sai an biya kuɗin gyaran galma da sauransu. Idan babu halin biya kai tsaye akan biya da amfanin gona a lokacin kaka. Kusan kowane Bamaguje da maƙerinsa. Idan aka yi girbi za a cire hatsin maƙeri ta la’akari da taimakon da ya ba manomi a lokacin da yake bukata ba tare da ya karɓi ko sisi ba. Haka abin yake da sana’ar aski. Maguzawa sukan bukaci Wanzami wurin yin aski da gyaran fuska da yin tsagar gado da cire belu, da kaciya, da yin ƙaho da kuma adon da akan yi wa jikin ‘yan mata (Jarfa). Amma duk waɗannan ba sai Bamaguje ya ajiye kuɗi ƙasa ba. Ana biya ne a lokacin da aka cire amfanin gona. Kamar yadda aka cire wa maƙeri haka shi ma wanzamin gida za a cire masa dami ko damma gwargwadon ƙarfin maigida. Manomi ya amfana da wanzami da maƙeri a lokacin da yake da matuƙar bukata ba tare da ya biya ba. Su kuma sun amfana da manoma ta hanyar tara hatsi mai yawa baya ga abin da suka noma. Haka kuma akan sami wasanni na barkwanci a tsakanin masu gudanar da sana’o’i daban-daban wanda kan ƙara sanar da haɗin kan juna a tsakaninsu. Wannan taimakekeniya, hikima ce da ta kuɓuce wa rayuwar mutane musamman a wannan zamani. Idan da za a ɗauke shi a matsayin darasi, to da an warware matsalolin haɗin kai da taimakon juma da ma babban abokin gaba wato talauci.

4.0 NAƊEWA

A wannan nazari, an waiwayi wasu al’adu na Maguzawa waɗanda aka sami tabbacin cewa, sun taimaka musu ƙwarai da gaske wajen samar da haɗin kai da taimakon juna. Waɗannan al’adu sun daɗe suna wanzuwa a tsakanin Maguzawa wanda fa’idojinsu suka sa aka sami nagartacciyar al’umma wadda suke alfari da ita. Kowane daga cikin waɗannan al’adu idan da za a koyi darussan da suke koyarwa a wannan zamani, da ko shakka babu za a kau da lalaci, da ƙeta da son kai, da sata, da dai makamantansu. Za su taimaka wajen ci gaban ƙasa, da haɗin kan al’umma waɗanda suka nesanta ga jama’a, kuma ake marmarinsu a zukatan mutane, amma suka kasa samun wurin zama. Ana sha’awar al’umomin da suka ginu a kan su amma aka kasa gina su. Ko da kuwa sun ginu a can baya, an bari ginin ya rushe a wannan zamanin. Son rai da ƙeta da ƙyamar juna suka sa aka kasa tayar da ginin. Hausawan wannan zamani suna cin gajiya biyu. Na farko, a gargajiyance sun gaji kyawawan al’adu da ɗabi’u kamar yadda muka gani a rayuwar ‘yan’uwansu da ba su musulunta ba. Haka kuma sun karɓi addinin musulunci wanda ya yi tanadi na musamman a kan haɗin kai da son juna da kuma tunani na ciyar da al’umma gaba. To ina aka sami matsala?

5.0 MANAZARTA

Abdullahi, I. S. S. 2008, ”Jiya Ba Yau Ba: Waiwaye a Kan Al’adun Matakan Rayuwar  Maguzawa na Aure da Haihuwa da Mutuwa.” Sakkwato, Kundin Digiri na Uku (Ph.D Hausa Culture) Jami’ar Usmanu Danfodiyo..

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

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

Abu, M. (1985) “Al’adun Aure da Canje-canjensu a Katsina,” Jami’ar Sakkwato, Kundin Digirin farko (B.A. Hausa).

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

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

Ibrahim, M. S. (1985), Auren Hausawa: Gargajiya Da Musulunci. Zaria, Cyclostyled Edition – Hausa Publications Centre.

Kado, A. A. (1987), “Kainafara Arnan Birchi”, Jami’ar Sakkwato Kundin Digiri na farko (B.A. Hausa).

Krusius, P. (1915), “Maguzawa” in: Archiu, Anthropologies, NF Vol. XIV.

Last, M. (1993) “History as Religion: de constructing of Magians (“Maguzawa”) of Nigerian Hausaland.” Paris: Published in J-P. Chretie (ed), L’invention religieuse en Afriquue: histoire et religion en Afrique niire. Karthala.

Maikano, M. M. (2002), Maguzawan Yari Bori: Tarihinsu Da Al’adunsu”, Sakkwato Kundin Digiri na farko (B.A. Hausa), Jami’ar Usmanu Danfodiyo.

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

Mashi, B. U. (2001), “Maguzanci Da Zamananci: Nazari A Kan Al’adun Maguzawan Ɓula A Gundumar Mashi”, Sakkwato Kundin Digiri na farko (B.A. Hausa), Jami’ar Usmanu Danfodiyo.

Nyamwaya, D. and Parkin, D. (1987) Transformation of African Marriage. United Kingdom, Manchester University Press.

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

Safana, Y. B. (2001), “Maguzawan Lezumawa (Babban Kada) Gundumar Safana”, Kundin Digiri na farko (B.A. Hausa), Sakkwato, Jami’ar Usmanu Danfodiyo.

Sallau, B. A. (2010), Wanzanci da Muhimmancinsa ga Rayuwar Hausawa. Kaduna: M. A. Najiu Professional printers.

Saulawa, I. A. (1986), “Yanayi da Tsarin Al’adun Aure A Ƙasar Katsina.” Jami’ar Sakkwato, Kundin Digirin farko (B.A. Hausa).

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

Yusuf, A. B. (1986), “Wasannin Maguzawan Ƙasar Katsina”, Jami’ar Sakkwato. Kundin Digirin farko.