Wasu Hanyoyin Bunkasar Wasu Garuruwan Hausa Jiya Da Yau

Citation: Abba Bala FAGGE & Maimuna Iyal SADA (2018). Wasu Hanyoyin Bunƙasar Wasu Garuruwan Hausa Jiya Da Yau. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

WASU HANYOYIN BUNƘASAR WASU GARURUWAN HAUSA JIYA DA YAU

Abba Bala FAGGE

Da

Maimuna Iyal SADA

TSAKURE

Wannan maƙala mai taken “Wasu Hanyoyin Bunƙasar Wasu Garuruwan Hausa Jiya da Yau”, kamar yadda sunan ya nuna, bincike ne da ya yi magana a kan ƙasar Hausa da yanayinta da ma asalin Hausawa, da kuma irin yadda wasu daga cikin garuruwan ƙasar suka kafu, suka bunƙasa ta hanyar wasu ginshiƙan abubuwa da suka haɗa da; noma da fatauci da yaƙe-yaƙe da nema ko yaɗa ilimi da sauransu. Har wa yau, an kuma bayyana irin bunƙasar da ƙasar ta yi a yau sakamakon bin waɗancan hanyoyi na farko-farko da al’ummar suka yi.

1.1 Gabatarwa

Babu shakka, batu na bunƙasar garuruwan ƙasar Hausa, abu ne mai faɗin gaske da ya ƙunshi abubuwa daban-daban, sai dai wannan bincike ya tsakuro irin abin nan da akan ce, ‘a sa a baka…’, domin haskawa tare da fito da muhimman abubuwa yadda za a fahimta. Don haka, wannan takarda za ta kalli ƙasar Hausa da yanayin ƙasar Hausa da kuma tarihin Kano da Daura da kuma Damagaram a taƙaice. Sa’annan za a dubi yanayin bunƙasar garuruwan ƙasar Hausa jiya da yau.

Amma da yake wannan takarda za ta yi ratse ne wajen kawo tarihin kafuwar wasu garuruwa da yadda za a fahimci bunƙasar garuruwa ƙasar Hausa, don haka, za a yi wa tarihin shigar shantun ƙadangare ne. Ma’ana, ɗan lasawa kawai za a yi, domin a samu damar fahimtar yadda garuruwan ƙasar Hausar suka ɓankasa ta hanyar kafuwarsu.

Ƙamusun Hausa (2006, sh. 58) ya bayyana ma’anar bunƙasa da “Gawurta ko Ƙasaita”. Haka kuma, ya kawo ma’anar garuruwa da “Wurin da mutane suke zauna suka yi gidaje”, (CNHN, 2006, sh. 159) har wa yau an kawo ma’anar ƙasa da “Wani yankin duniya wanda hakuma guda ke mulki”, (CNHN, 2006, sh. 278).

1.2 Ƙasar Hausa

An ce gidan Hausawa na gado shi ne Arewacin Nijeriya, da kudancin Jamhuriyar Nijar. “An tabbatar a cikin tarihi akwai wani lokaci da mutane suka yi ta yin ƙaurace-ƙaurace daga yankin takin Chadi suna yin yamma. Babban dalilin yin waɗannan ƙaurace-ƙaurace shi ne, ƙeƙashewar tafkin Chadi. Gulbin Kebbi shi ne maƙurar wannan ƙaura a sashin yamma. Tsakanin gulbin Kebbi da tafkin Chadi akwai nisa ƙwari, kuma akwai makekiyar ƙasa.

A lokacin ƙaurace-ƙauracen waɗansu mutane sun ƙarasa har gulbin Kebbi, waɗansu kuwa, iyakarsu tsaunukan ƙasar Borno. Mafiya yawan mutane, sun watsu ne a wurare daban-daban cikin wannan makekiyar ƙasa. Haka kuma, mutanen sun daɗe ƙwarai a wannan makekiyar ƙasa, yadda har ma ba a san tun lokacin da suka zo ba. Ba a san su sosai ba, sai ƙarshen ƙarni na sha biyar. Bugu da ƙari, mutanen ƙabilu ne daban-daban, Hausawa da Bolawa da Ngizim da Margi da Buduma da Ƙotoko, su ne manya daga cikin ƙabilun. Daga manyan ƙabilun, Hausawa sun fi yawa sun fi warwatsuwa cikin wannan makekiyar ƙasa.

Ƙasar Hausa tana da girma ƙwarai da gaske. A miƙe, daga Arewa zuwa kudu, ƙasar Hausa ta fara daga Azbin har i zuwa kusurwar Arewa maso gabas ta tsaunukan ƙasar Jos. Daga nan sai ta kwasa ta yi yamma har i zuwa inda kogin Kaduna ya yi wani dabban doro. Daga nan kuma sai ta buga ta yi arewa maso yamma sai da ta dangana da wani ƙaton kwari na galbin Kebbi. Daga wannan wuri, sai ta karkata ta nufi arewa maso gabas har Azben. Wannan zagaye shi ya nuna iyakokin ƙasar Hausa a gabas da yamma da kudu da arewa. Ƙasar da waɗannan iyakoki suka iyakace ita ce ƙasar Hausa har i zuwa yau, wannan ƙasa, wato ƙasar Hausa, ita ce mazaunin Hausawa (Amfani: 2011, sh. 2).

1.2.1 Yanayin Ƙasar Hausa

Ƙasar Hausa, buɗaɗɗiyar ƙasa ce shimfiɗaɗɗiya mai albarka noma, tsawonta da faɗinta. Ba ta da wasu matsolalin yanayin ƙasa, irin su girgizar ƙasa, ko zaizayarta ko ambaliyar ruwa da dazuzzuka masu duhu ko manya-manyan duwatsu masu aman wuta, ko koguna waɗanda suka yi mata shinge ko suka rarratsa ta, ta yadda zirga-zirgar jama’a za ta yi wahala (Adamu, 2011, sh. 68).

Babu shakka, idan aka kalli waɗannan bayanai da aka tsakuro daga masana, dangane da ƙasar Hausa da yanayinta, za a tabbata da cewa, lallai ƙasar Hausa na da faɗin gaske, musamman idan aka duba yadda ta kwakwaso wani yanki na jamhuriyar Nijir ta haɗa da wani yanki na Nijeriya.

1.3 Asalin Hausawa

Asalin Hausawa wani batu ne da yake nema ya gagari-kwandila, bisa la’akari da yadda masana da manazarta Hausawa da harshensu ke ta ƙarakaina wajen daddagewa don tabbatar da inda Hausawa suka ɓullo. Kaɗan daga cikin masana da manazarta ra’ayoyin asalin Hausawa sun haɗa da Malam Aminu Kano da Ɗanmasanin Kano, a cikin Yusuf (2010, sh. 4) da Adam (1997, sh. 20) da Adam, (2011, sh. 66) da sauran su.

Don haka batu na asalin Hausawa, idan aka bibiyi masana mabambanta ra’ayi, aka kuma tattara hankali wuri guda, za a fahimci cewa, kawai karafkiya ake ta yi ta fuskar tarihi, don har zuwa yanzu babu wani abu guda ɗaya a matsayin alƙibla da aka kalla ko aka tafi a kai dangane da asalin. Kenan kamar ƙowace al’umma da asalinta, sai dai a yi ta lalube cikin dahu, don buƙatar neman dacewa. Ko kuma a tattara abin kacokan a ce asalin Hausawa shi ne, ‘Tun ran gini tun ran zane’ (Fagge, 1999, sh. 15ƙ.

1.4 Garuruwan Ƙasar Hausa

A nan kamar yadda bayanai suka gabata, ƙasar Hausa ta haɗa da wani yanki na Najeriya (Arewa), da kuma na Jamhuriyar Nijar (kudu maso gabas). Kenan yankin ƙasa biyu ne suka haɗu suka samar da garuruwan. Waɗansu daga cikin garuruwan kuwa sun haɗa da:

(GƘH) a Nijeriya (Arewa)	(GƘH) a Nijar (Kudu maso Gabas)
Daura	Damagaram
Kano	Maraɗi
Zazzau	Ƙwanni
Katsina	Tasawa
Kebbi	Mada-rumfa
Yawuri	da sauransu
Gobir
da sauransu

(Adamu, 2007).

1.4.1 Kano

Idan ana so a naƙalci tarihin Kano, dole ne sai an taɓo tarihi ƙasar Hausa. Shi kuwa tarihin ƙasar Hausa sai an leƙa cikin tarihin Sudan. Shi kuwa tarihin Sudan sai an lelleƙa cikin tarihin daular Larabawa ta Banu Ummayyata da ta Banu Abbasi. Har ila yau kuma, da binciken labarin wani tunzuri da ya sa jama’a suka riƙa ƙauratowa daga tsakiyar ƙasar Asiya suka yo yamma. (Dokaji, 2002, sh. 1).

A ƙarshen ƙarni na tara (Ƙ-9) na masihiyya, waɗansu maharba waɗannan babu haƙiƙar daga inda suka fito sosai, amma dai daga wajen arewa suke, suka zauna kan duwatsun da ke kewaye da sararin da ake kira Kano a yanzu. Irin duwatsun nan su ne irin su Dala da Gwauron duste da Magwan da dutsen Fanisau.

Waɗannan mutane dai maharba ne, wanda a nan suka riƙa yin farauta a wani kurmi wanda yake shi ne tushen rafin Jakara, inda kasuwar Kurmi ta Kano ta samo suna. Da waɗannan maharba suka jarraba ɗan noma suka ga wurin ya yi albarka, sai suka ci gaba suna ƙara saran dajin suna yin gonaki. Albarkar wurin nan mai ban-mamaki sai ta jawo waɗansu mutane daga waɗansu wurare suna zuwa. Da taron mutanen ya fara yawa, sai suka yi shugaba, wanda a bisa al’adar mutanen, wannan lokacin mai nisa, yakan zama mutum ne da ke da fifikon ƙarfi game da tsafi.

Babu tahaƙiƙanin akan irin tsarin mulkin da waɗanan al’umma suka gina shugabancinsu, amma duk da haka ana iya cewa, aikin shugaba a wannan lokaci bai wuce tsare dakokin farauta da kuma kusaci da tsafin da mutanen ke bautawa ba (Dokaji, 1958, sh. 5).

Shi kuwa Malam Aminu Kano, (1983, sh. 26) cewa ya yi, “Birnin Kano gari ne da ya samo sunansa daga wani mutum wai shi Kano. Wani lokaci kuma ana yi masa laƙabi da suna Dala”. Iyakacin bincike ya nuna cewa, a lalace an yi shekara dubu da fara gina birnin Kano. Sannu sannu ya ƙasaita a kan sana’o’i huɗu da suka haɗa da; ƙira da rini da sassaƙa da kuma gini. Daga nan, sai kasuwanni suka tashi. Cikin waɗannan kasuwanni sai aka samu babbbarsu wadda ake kira ‘Kasuwar Kurmi’. A kusa da kusawar akwai wani tafkin jakara inda ake kaman kifi, kuma ake bikin, al’ada na shekara-shekara. Wajen rini kuma ta yi suna ainun, har ana yi wa Bakano kirari da; ‘Bakano bakan riɗi, da rana kana karofi da daddare kana dandali’. Kuma shi birnin ana yi masa kirari da cewa ‘Jalla babbar Hausa. Kano ko da me ka zo an fika, Kano ganin Dala ba shiga birni ba, Kano tumbin giwa’. (Adamu, 2007).

Bugu da ƙari, Kano tana da ƙafofi guda goma sha biyu, kowace kofa tana da ƙyauren ƙarfe da ake rufewa in dare ya yi, kuma kowacce tana da sarki da ɗan ɗakinsa, don kula da shige da fice na mutane. Yana iya tsayar da kowa ya tambaye shi, in ya ga alamar rashin gaskiya game da shi. Wani abin sha’awa kuma shi ne, kowa ya shigo sai ya taɓa bangon ƙofar. Wannan shaida ce ta duk wanda ya shigo birnin Kano ya tsira, kowane abu ne kuwa ya koro shi….” (Adamu, 2007).

Da tafiya ta yi tafiya, har zuwa lokacin da aka samu jaddada Musulunci, wato lokacin Shehu Usman Ɗanfodiyo. A lokacin ne Fulani suka riƙa tumɓuke sarakunan maguzawa suna kakkafa nasu mulkin daga wannan lardi zuwa wancan, wannan ya taimaka ƙawai da gaske wajen sauya salon tafiyar ƙasar Hausa.

A ƙarƙashin mulkin Fulani, baya ga gidajen sarautar Bagauda da Rumfa da kuma Kutumbi, akwai:

1. Sarkin Kano Sulaiman

2. Sarkin Kano Dabo

3. Sarkin Kano Usmanu

4. Sarkin Kano Abdullahi

5. Sarkin Kano Bello

6. Sarkin Kano Tukur

7. Sarkin Kano Alu

(Dokaji, 1958, sh. 33-65)

Sarakunan Fulani zamnin Turawa kuwa su ne:

8. Sarkin Kano Abbas

9. Sarkin Kano Usman

10. Sarkin Kano Bayero

11. Sarkin Kano Sanusi

12. Sarkin Kano Ado

(Dokaji, 1958, sh. 66-82)

Wannan tarihi na kafuwar Kano da aka tsattsakuro, ko daga nan aka dakata, za a fahimci cewa yana ƙunshe da abubuwa da daman gaske, waɗanda kuma za su taimaka wajen haskakawa don gano bakin zaren inda aka gaba dangane da bunƙasar ƙasar Hausa. Alal misali, a ciki an yi maganar ƙaura da noma da sana’o’i. da sauransu.

1.4.2 Garin Daura

Daura wani gari ne mai tarihi kuma ɗaya daga cikin garuruwan ƙasar Hausa. Mutanen da ke cikinsa Hausawa ne kuma kamar sauran ‘yan uwansu Hausawa babu wanda zai ce ga daga inda suka fito. Ko da yake dai wani marubuci mai suna Isma’il Tsiga a littafinsa Sarauniya Daurama ya ambaci cewa, wai “Asalin mutanen da suka fara zama a Daura Falastinawa ne, waɗanda suke da kaka wai shi Najib. Haka kuma shi Najib ɗin yana da wani ɗa wai shi Abdulƙadir wanda ya baro gida Falastinu ya dawo Libayya da zama, daga nan kuma ya sake ƙaura ya koma wani gari wai shi Tarabulus (Tripoli). Bayan ya ɗan zauna kaɗan, sai kuma ya yi fushi ya nufo kudu, bai zame ko’ina ba sai da ya iso tsohon Birni wato Daura, bayan ya sami ‘yar makwantar ruwa wadde ake kira Kusugu...”.

Abin da dai masana tarihi suka fi ambata shi ne, kasancewar mutane a tsohon Birni tun da daɗewa, kuma sun samu ci gaban rayuwarsu da yadda ake yin sarauta. Ga kuma sana’o’i kamar su noma da kiwo da farauta, sai dai kawai suna fuskantar matsala rashin ruwa, domin kuwa an ce sukan haƙa rijiya gaba hamsin zuwa tamanin ko fiye kafin a tarar da ruwa, wani zubin ma ba a samu sam-sam. Saboda haka, an ce an haƙa rjiyoyi fiye da dubu uku (3,000) a garin don neman ruwa a wancan lokacin.

A bisa tsarin rayuwar wanan gari, mata ne ke yin sarauta ba maza ba, kuma duk matar da ta ci sa’a ta yi sarauta ana kiran ta “Magajiya” sannan an ce wai tun mace na da shekara goma ake ganewa idan za ta yi sarauta. Saboda haka idan an gane da haka, to ba a ƙara barin ta ta fita ko ƙofa, sai dai a ajiye ta cikin gida a yi mata wasu al’adu da ba za ta yi sha’awar namiji ba. Kuma tana ƙara girma ana ƙara yi mata abubuwan al’adun ta yadda har idan ta balaga za ta yi ta cuɗanya da maza amma ko kusa sha’awarta ba ta kai gare su ba, don haka babu maganar aure kenan a kowace sarauniya sam-sam.

Kuma a tsarin mazauna wannan gari bisa al’ada Sarauniya ba ta yin shari’a, sai dai akan naɗa Sarki wanda kan yanke hukunci bisa izinin Magajiya. Amma a inda aka gane bai yi gaskiya ba, to sai a cire shi a naɗa wani.

Idan muka lura sosai sai mu ga cewa mutane sun daɗe zaune a tsohon Birni, har ma sun samu hanyar ci gaban rayuwarsu ta yadda ake yin sarauta. Kuma ma abin ba a nan kawai ya tsaya ba, domin kuwa tarihi ya nuna cewa an sami Sarauniyoyi tara waɗanda suka yi mulkin Daura kafin Sauraniya Daurama, ga jerin sunayensu kamar haka:

1. Yakuno 6. Katsinta

2. Gafari 7. Yakaso

3. Wawaina 8. Gidirgidir

4. Yakanya 9. Wahazama

5. Indari 10. Daurama

Magajiya Daurama dai ita ce Sarauniya ta goma. Kuma ta ƙarshe a tsarin Sarautar Mata a Daura, domin kuwa daga kan ta maza suka karɓa har zuwa yau. (Adamu, 1997, sh. 29-30)

1.4.3 Garin Damagaram

Tarihin Damagaram ya fara ne, daga wani Shehun Malami, wanda ya fito daga ƙabilar Dagirawa, kuma ya yi zaman ɗalibta a Birnin Ngazargamu. Bayan da ya ƙoshi da karatu, sai ya nemi izini wajen Sarkin Borno mai Dunama, don shi ma ya fara yin wa’azin addinin Musulunci a ƙasar tasa. Da ya zo ƙasarsa sai ya fara wa’azi daga wannan gari zuwa wannan gari. Da haka ya samu mabiya a cikin ƙabilun Azbinawa da Dagirawa da Barebari da Hausawa.

Da wa'azinsa ya ɗaukaka mabiyansa suka yi yawa, sai suka taru suka nacfa shi Sarkinsu. An yi wannan abu watakila a wajan hijira ta 1736, kuma garin da malamin ya kafa na asali shi ne ‘Damagaran ta Kaya’. Saboda haka masarautar Damagaran ta farko ita ce 'Damagaran ta Ƙaya'. Bayan da Malamin ya rasu, sai 'ya'yansa da jikokinsa suka ci gaba da sarauta, to amma ba su iya samun damar faɗaɗa mulkinsu ba, har sai da wani jikan malamin mai suna Sulaiman ya hau gadon sarauta, a wajen hijira ta 1812 (December, 1971).

A lokacin da Sarkin Damagaran Sulaiman na farko ya hau gadon sarauta a Damagaran ta Kaya daga (1812-1822), sannan tuni jihadin Fulani na Shehu Usmanu ya yaɗu a duk ƙasashen Hausa. Tashin wannan yaki na jihadi ya ba sarki Sulaiman damar faɗaɗa daular Damagaran, don kuwa ya kawo wa Damagarawa ƙarin ƙarfi da arziki, Farkon abin da sarki Sulaiman ya yi shi ne, tara yaki ya ci wani gari na Maguzawa da ake kira Zinder. Sulaiman ya ci zinder, ya kashe shugaban ƙauyen mai suna ‘Zandarma’, kuma har'ila yau ya ɗauko kujerar mulkinsa daga Damagaran ta Ƙaya ya maido ta Zinder, inda ya gina gidan sarautar Damagaran na yanzu. A Damagaran ta Ƙaya kuma, sai sarki Sulaiman ya naɗa wani wansa wai shi Maida ‘Yakudiman Damagaran’ ya kai shi can don tunawa da asali.

Sarkin Damagaran Sulaiman ya zo Zinder a sa'a, da ma kuwa, garin yana gefen inda Fulani suke yaki, kuma bugu da ƙari, Zinder Mahaɗa ce ta fataken da ke kaiwa da komowa, ta ciniki tsakanin Kano da Tripoli. Cikin shekaru goma da sarki Sulaiman ya yi yana sarautar Damagaran, ƙasar Damagaran ta bunƙasa saboda dalilai biyu.

i.Da yaƙin Fulani ya tashi, sai suka cinye ƙasar Katsina, da Kano da Daura. In ban da sarkin Kano duk sarakunan waɗannan ƙasashe da suka gudu daga yaƙin Fulani, ƙasar Damagaran suka je, inda Sulaiman ya ba su gurin fakewa. Mabiyan waɗannan sarakuna na Ha6e, da kuma sauran talakawa da ba su yarda da jihadin Fulani ba, duka Damagaran suka tafi, don kuwa can ne aka karbe su. Wannan juyi ya jawo wa Damagaran ƙarin mutane, da kafa ƙauyuka sababbi. Da yake Haɓe mutane ne masu zafin nama wajen noma da sana'a, nan da nan sai gonaki suka ƙaru a ƙasar Damagaran, kuma masana'antu iri-iri na Hausawa, su rini da jima da ƙira da sassaka da shauransu suma suka yaɗu.

ii.Da Fulani suka ci Katsina sai Maracfi taƙi bin su, saboda haka yaƙi ya ci gaba tsakanin Maraɗawa da Fulanin Katsina da na Sakkwato. Waɗannan yake-yake sun kawo rashin kwanciyar hankali ga fataken da suke kawo kayan ciniki daga Tripoli zuwa Katsina. Saboda haka, sai hanyar ciniki wadde ake bi ta Tasawa zuwa Katsina sannan Kano, ta mutu. Daga nan sai aka buɗe sabuwar hanya daga Tripoli zuwa Zinder zuwa Kano. To fa a sakamakon wannan hali ne Zinder ta ƙasaita ta zama zangon fatake, kuma kasuwa ta biyu bayan Kano. Da samun wannan nasara ne sarkin Damagaran Sulaimanu ya rasu a shekarar (1822). Bayan rasuwar Sulaimanu sai 'ya'yansa guda biyu, waɗanda suka gaje shi, sarkin Damagaran Ibrahim (1822-1846-1854) da kuma sarki Tanimu (1854-1884), suka ci gaba da wannan ruhi na faɗaɗa ƙasar Damagaran, har suka ƙarasa daular nan ta Tsotse-bakin-ka wadda ita ma Bamo take bi, kamar Damagaran. Har ila yau dai, su ne suka share fagen yaƙi da Kano don su ƙwace mata abin da Allah ya ba ta na arziki.

Wasu daga garuruwan sun ƙunshi wurare kamar haka:

1 Mirya 9 Muwa

2 Dakusa 10 Gidimoni

3 Wame 11 Dogo

4 Damagaran ta Ƙaya 12 Durum

5 Babban Tafki 13 Zarmu

6 Hamdara 14 Gafati

7 Tirmini 15 Albarakarim

8 Guma (Adamu, 2007, sh. 3-6).

1.5 Wasu Matakan Bunƙasar Wasu Garuruwan Hausa

Masu iya magana kan ce, ‘hannu ɗaya ba ya ɗaukar jinka’, don haka ma hankali ya yarda da, ‘karfe ɗaya ba ya amo’. Kenan, idan batun bunƙasar ƙasa ko wani gari ake yi, dole ne sai an samu dunƙulalliyar al'umma a ƙarƙashin kyakkyawan shugabanci da jajircewa da kishi da taimakekeniya a tsakaninsu, domin samun ci gaba, kuma kowa yana da irin rawar da zai iya takawa, har a cim ma gaci.

Game da wasu matakai na bunƙasar wasu garuruwa na ƙasar Hausa akwai:

a. Nona

b. Sana’o’i

c. Fatauci

d. Neman Ilimi da Bayar da shi

e. Ƙaura

f. Yaƙe-yaƙe (da Jihadi)

g. Shigowar baƙin al’ummu

Waɗannan abubuwa su suka haɓaka garuruwan ƙasar Hausa, ta faɗaɗa har i zuwa wasu yankuna na kusa da na nesa da ita. Bari mu kalli kowannensu a takince.

1.5.1 Noma

Noma abu ne mai asali da tushe, wanda har masu hikima kan yi masa kirari da “na duƙe tsohon ciniki, kowa ya zo duniya kai ya taras”. A wannan gaɓa, ƙasar Hausa ta shahara ƙwarai da aniya. Don haka, “Allah ya albarkaci ƙasar Hausa da wadatar ƙasa ta noma da karɓar iri, tana kuma da bishiyoyi da ma’adanai iri daban-daban. Shi ya sa ma wani Bature mai suna Dr. Barth ya bayyana cewa, ya ga abin mamaki a lokacin da ya taho daga Tasawa ya biyo ta Katsina ya nufo Kano a cikin shekarar (1850) ya kuma ƙara da cewa, “noma shi ne jigon tattalin arzikin ƙasar Hausa...”(Adamu, 1997, sh. 14). Kenan noma a ƙasar Hausa, tamkar jinin jikin al’ummar wannan yanki ne, wanda kuma ya bunƙasa su, ya ɗaukaka darajarsu a idon duniya har aka san su, (a wancan lokaci).

1.5.2 Sana'o'i:

Ƙo a tarihi an tabbatar da cewa, al'ummar ƙasar Hausa ba ragwaye ba ne, jajirtattu ne wajen neman na kai. Alal misali, a cikin garurawan ƙasar Hausa, idan aka ɗauki garin Kano, iyakacin bincike ya nuna cewa, “A lalace an yi shekara dubu (1,000) da fara gina birnin Kano, sannu sannu, ya kasaita a kan sana’o'i nau'i huɗu, wato ƙira da rini da sassaƙa da kuma gini. Daga nan sai waɗannan suka haifi kasuwanci da ciniki, nan da nan sai kasuwanni suka tashi. Cikin waɗannan kasuwanni sai aka samu babbarsu wadda ake kira kasuwar kurmi...” Aminu Kano (1983, sh. 25). Ko da wannan misali za a fahimci yadda sana’o’i suka taka muhimmiyar rawa wajen bunƙasa garuruwan ƙasar Hausa.

1.5.3 Fatauci:

“Hausawa kusan sun yawace ko’ina wajen fatauci da ci-rani zuwa ƙasashen Afirka baƙar fata. Kuma duk inda matafiyan nan suka je, sukan zauna a unguwar Hausawa ne wato ‘zango’. Ba sa daina magana da harshensu, ba sa barin tufafmsu da al’adunsu na gargajiya. Sukan auri matan ƙasar da suka je, amma ba su cika bayar da ‘ya’yansu mata ga mutanen ƙasar ba. Kuma duk abin da ya kama na taimako a ƙasar suna shiga, don haka ba a cika tashin hankali da su ba.Wannan ta sanya ma akan yi sha'awarsu” (Adamu, 1997, sh. 15). Shi ma wannan jigo ne na haɓakar garuruwan ƙasar Hausa, musamman idan aka yi la’akari da yadda Hausawa yayin fatauci suke auratayya tare da kiyaye al’adunsu (suturarsu da abincinsu da harshensu d.s) da taimakon juna da ma bare, wannan ba ƙaramin taimakawa ya yi ba wajen bunƙasa yaɗuwarsu da ɗaga darajarsu.

1.5.4 Ƙaura:

An samu ƙaurace-ƙaurace daga nan zuwa can, wanda ya haifar da barbazuwar al’ummar Hausawa, Dalilan waɗannan ƙaurace-ƙaurace kuwa, a iya cewa neman ilimi ko yaɗa shi, ko sanadiyyar yaƙi ko kore mutane su bar inda suke, musamman idan ba su yarda da wani abu ba kamar yadda aka samu haka lokacin zuwan Turawan mulkin mallaka Misali, sarkin Zazzau Aliyu Ɗansidi da sarkin Kano Alu Maisango. d.s. Haka ma lokacin jihadin Shehu.

1.5.5 Yaƙe-yaƙe:

A da garuruwan ƙasar Hausa, garuruwa ne da suke fama da yaƙe-yaƙe a tsakaninsu ta yadda wani gari zai taso rundunarsa domin murƙushe wani. Don haka ne ma za a taras duk garin da aka je suna da ganuwa ko badala da ƙofofi domin tabbatar da tsaro. Alal misali: Sarautar Zazzau ita ce sarautar Aminatu ɗiyar Sarkin Zazzau, ta yi yaƙi da yawa cikin garuruwa har Kano da Katsina suka bi ta....” NNPC (1970, sh. 5) Waɗannan yaƙe-yaƙe da garuruwan ƙasar Hausa suka riƙa yi, ba sun tsaya ba ne kawai a tsakaninsu, hatta ƙananan garuruwa na wasu ƙabilun suka rika mamayewa. Har wa yau, Jaddada Musulunci lokacin Shehu Usman Ɗanfodiyo ba abin mantawa ba ne, wanda wannan ma ya taimaka wajen bunƙasar ƙasar Hausa.

1.5.6 Nema/Yaɗa Ilimi:

Shi ma wannan babban jigo ne wajen bunƙasar garuruwan ƙasar Hausa, musamman idan aka kalli yadda jihadin Shehu Usman Danfodiyo ya wakana, na ƙoƙarin canza garuruwan ƙasar Hausa, zuwa hanya madaidaiciya (addinin musulunci). Haka kuma da ƙoƙarin yaɗa ilimin. don ɗora mutane a kan hanyar nemansa. Wannan ta sa ƙasar Hausa ta samu matsayi da ɗaukaka.

Wannan matsayi na ƙasar Hausa ya bai wa Hausawa wasu fa’idoji masu albarka, a gare su, kamar haka:

· Na farko, samun damar walawar cinikin gida da na fatauci a waje, da hulɗa da jama'a iri daban-daban.

· Na biyu, tsarkakkakiyar zuciya daga aƙidar bambancin ƙabila, da ƙabilanci na girman kai.

· Na uku, saurin karɓar sabon ra’ayi da sababbin dabaru masu amfani ga jama’a, wannan ita ce ta ba su wayewar kai da karɓar ƙabilun da suka shigo cikinsu suka zauna, hannu bi-biyu, da ba su ‘yancin walawa, da auratayya da su (Adamu, 2011, sh. 68-69).

1.5.7 Shigowar Baƙin Al’ummu

Babu shakka shigowar baƙin al’umomi (na kusa da na nesa) ƙasar Hausa, waɗanda suka cakuɗu da al’ummar Hausawa, ta sanadiyyar kasuwanci da zamantakewa da kuma auratayya, sun taimaka wajen bunƙasar ƙasar Hausa. Alal misali, an ga irin yadda Larabawa suka yi tasiri ta fuskoki daban-daban da suka haɗa da; abinci da suturu da ma harshe a rayuwar Hausawa. Irin waɗannan abubuwa sun taimaka wa Hausawa da ma bunƙasa wasu garuruwan ƙasar baki ɗaya. Haka kuma misalai da za a iya la’akari da su ta ɓangaren ci gaba da wasu garuruwan ƙasar Hausa suka samu sakamakon cuɗanya da wasu al’ummomi na kusa su ne, zamantakewa da auratayya. Domin an ga yadda ta sanadiyyar zamantakewa ko auratayyar nan Hausawa sun ɗauki abubuwa da dama daga wasu al’ummomi daban-daban kamar, al’ummar Fulani da Kanuri/Barebari da Yarabawa da sauransu.

Haɗuwar da Hausawa suka yi da al’umomi da dama, ta sa a yau sun zama ababen nunawa, musamman cakuɗuwarsu da al'ummar Larabawa da Turawa. A nan, Hausawa sun ƙaru da abubuwa da yawa waɗanda suka kai su ga bunƙasa, wanda da sun keɓance kansu sun kuma dogara da abubuwan da suka yi, ko suke da su, da ba su kai ga haka ba.

Haka da Turawa suka zo, duk da cewa sun tarar da Hausawa cikin rufin asiri da tsari mai kyau ta fuskar zamantakewa da mulki, wanda suka samu a ƙarƙashin tutar Shehu Usman Ɗanfodiyo, amma tunda kogi bai ƙi daɗi ba, Hausawa sun ƙaru da abubuwan da Turawan suka zo da su ta fuskar ilimi da sufuri da sauransu, waɗanda sun taimaka wajen faɗaɗa cigaban garuruwansu da harshensu da ma ƙasar baki ƙaya.

Babu shakka, ƙasar Hausa a yau ta bunƙasa, ta faɗaɗa ta ɗaukaka ta yaɗu zuwa ga ƙasashe na kusa da na nesa da ita. Amma haka bai samu ba sai da cigaban garuruwan ƙasar ya kai a nuna, bisa waɗancan matakai da aka zayyana a baya.

A taƙaice dai, batu na bunƙasar garuruwan ƙasar Hausa, abu ne wanda ba za a iya bayaninsa kai tsaye ba, har sai an kawo magaanar ƙaura, da fatanci da noma da nema ko yaɗa ilimi da sana'o'i da kuna yaƙe-yaƙe. Da sauransu.

1.6 Kammalawa

Ta la’akari da wannan bincike da aka gudanar, za a fahimci yadda wasu garuruwan ƙasar Hausa suke da irin cigaban da suka samu, ko bunƙasar da suka yi ta wasu muhimman hanyoyi da aka zayyana. Bagu da ƙari, wannan shi yake nuna cewa duk wata ƙasa a duniya mai son cigaba ko ta ci gaban, ba haka kawai ta tsinci kanta ba, tabbas sai da ta jajirce wajen ilimi ko sana’o’i ko noma da sauransu. Amma fa duka a ƙarƙashin jagoranci nagari.

A wannan takarda an yi bayanin ƙasar Hausa da yanayinta da asalin Hausawa da garurwan ƙasar Hausa. Har ila yau, an kawo tarihin garin Daura da Kano da kuma Damagaran. Daga nan aka faɗi wasu muhimman matakai waɗanda ƙasar Hausa ta yi amfani da su daga lokaci zuwa lokaci, kuma suka taimaka wajen bunƙasarta tun daga wancan lokaci har zuwa yau.

MANAZARTA

Adamu, M.T. (1997). Asalin Hausawa da harshensu. Kano: Sarkin Kura Publishers LTD.

Adamu, M.U (2007). Kano da maƙwabtanta. Kano: Goɓernment Printing Press.

Adamu, M.U. (2011). Sabon tarihin asalin Hausawa. Kaduna : Espee Printing And Adɓertising.

Amfani, A.H. (2011). The Hausa languge and hausa people yesterday, today and tomorrow. (One Day Symposiun) University Assembly, Hall Ahmadu Bello University, Zaria.

CNHN, (2006). Ƙamusun Hausa. Zaria: Ahmadu Bello University Press Ltd.

Dokaji, A. A. (1958). Kano ta dabo ciigari.. Zaria: Northern Nigerian Publishing Company.

Fagge, U.U (1999). Ire-Iren karin harshen Hausa na Rukuni. Kano: Benchmark Publishers Limited.

Kano, M.A (1983). Hikayoyin kaifafa zukata.. Kano: Benchmark Publishers

Limited.

NNPC, (1970). Hausawa da maƙwabtansu, (1). Zaria: Northern Nigerian Publishing Company.

Yusuf, S.L (2010). Tarihi da haɓakar harshen Hausa a jiya da yau. Takardar da Aka Gabatar a Taron Ƙara wa Juna Sani; Sashen Nazarin Harsunan Nijeriya, Jami’ar Bayero Kano.