Miyagun Dabi’u Masu Haddasa Matsalolin Tsaro a Zaman Iyali: Nazari Daga Tatsuniya

Citation: Lawal, A., Isa, M. & Tafida, N.U. (2026). Miyagun Ɗabi’u Masu Haddasa Matsalolin Tsaro a Zaman Iyali: Nazari Daga Tatsuniya. Tasambo Journal of Language, Literature, and Culture, 5(1), 10-20. www.doi.org/10.36349/tjllc.2026.v05i01.002.

MIYAGUN ƊABI’U MASU HADDASA MATSALOLIN TSARO A ZAMAN IYALI: NAZARI DAGA TATSUNIYA

Ta

Adamu Lawal Ph.D.
Sashen Hausa, Kwalejin Ilimi ta Jihar Kaduna, Gidan waya, Kafanchan.
07034598354
lawaladamu2020@gmail.com

Da

Murtala Isa

Sashen Hausa, Kwalejin Ilimi ta Jihar Kaduna, Gidan waya, Kafanchan.
08032720704
Maitala2014@gmail.com

Da

Nafisa Usman Tafida
Information And Publication Animal Production Research Institute, Ahmadu Bello University, Zaria.
08023730032
nafisausmantafida2023@gmail.com

Tsakure

An lura cewa matsalolin tsaro da suke aukuwa a zaman iyali, suna da daliliai da suke haifar da aukuwarsu, kuma dalilan suna aukuwa ne sakamakon wasu miyagun ɗabi’u da ake aikatawa a cikin gidajen aure. Waɗannan ɗabi’u sun haɗa da: zalunci da son kai da girman kai da hassada da sauransu. Manufar wannan muƙala ita ce gano waɗannan miyagun ɗabi’un da kuma nuna tasirinsu wajen haddasa matsalar tsaro a zaman iyali a cikin tatsuniyoyin da aka yi nazari. An zaɓo tatsuniyoyin Hausa guda goma sha huɗu da aka rubuta a littafai da kundayen bincike, domin aka riƙa bayar da haske daga. An ɗora muƙalar ce a ra’in abin-da-ka-shuka wanda yake da’awar cewa duk sakamakon da tauraro ya samu a labari ya dogara ne da ɗabi’ar da ya aikata a cikin labari. A ƙarshe, muƙalar ta gano cewa ɗabi’un da suka fi haddasa matsalolin tsaro a zaman iyali su ne: zalunci da son kai daga maigida da kuma wariya da hassada da makirci daga matanen gida, sai kuma girman kai daga yaran gida, sannan da gulma daga mutanen banza, su ne suka kasance tushen matsalolin tsaro a cikin gidajen.

Fitilun Kalmomi: Tatsuniya, Tsaro, Zaman Iyali, Miyagun Ɗabi’u

1.1 Gabatarwa

Matsalolin tsaro da suke aukuwa a zaman iyali, matsaloli ne da za a iya warware su cikin sauƙi matuƙar an fahimce su, sannan an san dalilin aukuwarsu, domin sanin cuta rabin magani ne. Wannan muƙala tana da’awar cewa miyagun ɗabi’u da ake aikatawa a cikin zamantakewar iyali suna cikin manyan dalilai na aukuwar matsalolin tsaro a cikin gidajen aure, wannan muƙala an yi nazarin wasu daga cikin miyagun ɗabi’u da suke haddasa husuma da tashin tashina a tsakanin iyali, cikin wasu zaɓaɓɓun tatsuniyoyin Hausa guda goma sha huɗu, an riƙa gwada misalai daga gare su. An samo tatsuniyoyin daga littafai da aka wallafa, da kuma kundayen bincike daga manazarta.

1.2 Hanyoyin Gudanar da Bincike

Kamar sauran muƙaloli makamantan wannan, babban hanyar da wannan muƙala ta yi amfani da ita, ita ce tattaro tsatsuniyoyi daga mawallafa littafai ko kundayen bincike daban-daban waɗanda suke tsakace a littafi ko kundin bincike. An tattaro tatsuniyoyi guda goma sha huɗu da daga mawallafa bakwai, guda biyu littafai, guda biyar kuwa kundayen bincike. Tatsuniyoyin da aka samu daga kowane mawallafi su ne:-

a.      A Yahaya, (1971, 1974, 1977) an sami tatsuniyoyi guda shida.

b.      A Edger (1911) an sami tatsuniya guda ɗaya.

c.       A Giwa (2012) muƙalar ta amfana da tatsuniya guda ɗaya.

d.     A Ahmad (2018) muƙalar ta amfana da tatsuniya guda ɗaya.

e.      A Mustapha (2003) Kuwa muƙalar ta amfana da tatsuniya guda ɗaya.

f.        A Yahaya (2018) kuma binciken ya amfana da tatsuniya guda ɗaya.

g.      A Lawal (2024) an samo tatsuniyoyi guda uku.

A wurin tattauna bayanai a muƙala an riƙa zuwa cikin tatsuniya ce kai tsaye a kawo muhallin da aka aikata mummunar ɗabi’a da wanda ya aikata ta, da kuma sakamakon da ya samu a cikin tatsuniya, daga ƙarshe sai muƙala ta yi sharhi game aukuwar wannan ɗabi’a da kuma tasirinta a zaman iyali.

1.3 Ra’in Bincike

Wannan muƙala an ɗora ta ne a ra’in abin-da-ka-shuka (consequentialism). Ra’in ya samo asali ne daga wasu mafarsafan Girka da Sin. Waɗanda suka ƙirƙiro ra’in su ne ɗan ƙasar Sin wato Mozi (c. 470-391 BCE), da kuma Bagirkan nan Epicurus (341-270 BCE). Ra’in abin-da-ka-shuka ya ci gaba da bunƙasa a tsakanin mafarsafan Ingilishi a wajen ƙarni na goma sha bakwai zuwa goma sha takwas.

Jeremy Benrtham (1748-1875) shi ne ya fara da’awar cewa ana tantance tsakanin ɗabi’a kyakkyawa ce da mummuna, idan aka sami kaso mafi rinjaye a al’umma da suka ci moriyarta. Ke nan ba a ce ɗabi’a kaza kyakkyawa ce, har sai an tabbatar kaso mafi yawa a al’umma sun ci moriyarta, sannan idan aka ce ɗabi’a kaza mummna ce, ita ma sai an tabbatar mafi yawa a al’umma sun cutu da ita.

Yayin da John Stuart Mill (1806-1875) yake da’awar cewa ɗabi’a takan zama kyakkyawa ce, idan ta haifar da kyakkyawar rayuwa (farin ciki) ga ɗan’adam, sannan takan zama mummnar ɗabi’a yayin da ta munana rayuwar ɗan’adam (baƙin ciki ko takaici).

Henry Sidwick (1838-1900) kuwa ya yi da’awa cewa ɗabi’a takan dogara ne kacokan a kan sakamakon da ta haifar, wato idan ta haifar da sakamako mai kyau, ta zama kyakkyawar ɗabi’a, idan kuwa mummunar sakamako ta haddasa, ta zama mummunar ɗabi’a.

A taƙaice za a iya cewa wannan ra’i ya ginu ne a wasu turaku kamar haka:

a.      Duk abin da tauraro ya aikata, sakamakonsa ya dace da aikinsa.

b.      Komai ɗan’adam ya aikata zai sami sakamako daidai aikinsa.

c.       Abu zai zama mai kyau ne, idan al’umma sun ci moriyarsa.

d.     Tantancewa tsakanin abu daidai da akasinsa.

2.1 Tsaro

Tsaro yana da alaƙa ta ƙud-da-ƙud da tsarin zamantakewar al’umma, ya kuma jiɓanci fasaharsu wajen iya sarrafa wasu abubuwan da za su taimaka masa sajewa da muhalli, da ma sauran halittu da suke kusa da shi, saboda haka tsaro zai iya taɓo matsayin ɗan’adam ko ƙwarewarsa wajen sarrafa albarkatun ƙasa da Allah ya ba shi, domin amfanarsa a rayuwarsa ta yau da kullum. (Abolurin 2008 sh. 71-72). Tsaro ya shafi duk al`amuran ɗan’adam da suka shafi rayuwa da muhalli da kuma yanayin zamantakewarsa, da `yan`uwansa `yan’adam, da kuma sauran halittu da suke kewaye da shi, saboda haka ɗan’adam kan kasance cikin yanayin tsaron da yake buƙata ne yayin da ya sami hikima da fasahar iya sarrafa dukkan abubuwan da aka ambata a baya ta kowace fuska domin amfaninsa a rayuwarsa ta yau da kullum (Lawal, 2024).

Bunza (2022) ya bayyana cewa tsaro shi ne samun kwanciyar hankali da natsattsen sukuni, wanda zai ba ɗan’adam walwala, da wadatuwar abinci da sha, ya saki jiki, ya shagaltu da abin da ya sa gabansa. Cikarsa da batsewarsa shi ne, kare al’umma da mutanenta daga kowane irin barazanar cikin gida, ta waje, wadda za ta toshe kafar tunanin tashin tashina da ta’addanci ga ‘yan ƙasa da baƙinsu. Salihu da Lawal (2022) sun bayyana cewa tsaro ya ƙunshi dabara da hikimar tattalin kariya daga abin da yake ƙuntatawa ko cutar da ɗan’adam ko daƙile shi wajen samun wata buƙatarsa a rayuwa a zahirince ko a baɗini.

2.2 Tatsuniya

Yahaya (1979 sh. 7) da Gusau (2000 sh. 5-6) sun bayyana cewa tatsuniya ta ginu ne a ƙasar Hausa sakamakon tasirin gargajiya da al’adun rayuwa na Hausawa, Tatsuniya ta zama ruwan dare game duniya wato babu wani rukuni na al’umma a ƙasar Hausa, da ba su yi, ko ba a musu tatsuniya. Saboda haka ne mafi yawan Hausawa kan buɗe idonsu ne cikin rayuwa da hikimomin da dabarun da suka koya, a labarun da suka ji a tatsuniya. Darah (2014 sh. 2) yana da’awar cewa tatsuniya fasaha ce ta ‘yan Afirka, domin yawancin bincike na masana musamman a fannin ilimin kufai ya nuna cewa asalin waɗanda suka fara wayewa ta fasahar ƙirƙirar tatsuniya da wasu labarin habarce su ne al’ummar Afirka.

Dangane da lokaci da ake aiwatar da tatsuniya kuwa Hamza (1984) da Bichi (1995) da Gusau (2000 sh. 15-16) sun nuna cewa ana yin tatsuniya ce galibi da daddare, amma idan har ta ɗauro za a yi da rana, akan yi wata al’ada wadda ake kira Ɗaure Gizo. Ɗangambo (1984) ya nuna cewa tatsunyoyin sukan ƙunshi wasu dabbobi da halittu dabam dabam, amma waɗanda suka fi mamaye tatsuniyoyin Hausa sun haɗa da Gizo da Ƙoƙi Dodo da Kura da Zaki da Damo da Giwa da ‘yar Bora da kuma ‘yar Mowa da ma mutane. Ƙaraye (2001) kuma ya ce, Gizo yana bayar da gudunmuwa matuƙa wajen fito da hikimomi da al’adun Hausawa, musamman nuna illar aikata miyagun ɗabi’u, wani lokaci kuma ya fito ɗan tsaka-tsaki wato mai shiga tsakani, Gizo yana ilimantar da al’umma wasu dabarun magabata, sai dai an fi sanin Gizo da nishaɗantarwa.

Bunza (2014) a binkicensa ya fito da irin waɗannan munana ɗabi’u ne a cikin tatsuniya, ya nuna su ne a ɗabi’un kura cikin tatsuniya, ɗabi’un da sun haɗa da kwaɗayi da zalunci da cin amana da son kai da tsoro da ban tsoro da fushi da raki da wauta da sauransu. A irin wannan muhalli ne ake fito da illar aikata mummunar ɗabi’a, domin yara su guji aikatawa a rayuwarsu. Hamza (1984) da Bichi (1979) da Gusau (2000) da kuma Sani da Bakura (2024) sun ƙara da cewa tatsuniya fage ne wanda ake koyon tarbiyya kyawawa da dangoginta, da kuma sanin hanyoyin ladabi da biyayya da cusa haƙuri da tausayi da tattalin arziƙi da tarihin al’umma da muhimmancin taimako da sauran dabarun zaman duniya kamar wayo da wayewa da hangen nesa.

Tatsuniya takan zama mahanga ga warware matsaloli a tsarin zamantakewa. Sannan kuma takan yi ishara ga matakan warware matsala idan ta auku, musamman a tsakanin iyali. Har ila yau an fahimci cewa tatsuinya takan koyar da hanyoyin daƙile tashin-tashina tsakanin ma’aurata da kuma hanyar da za a bi a warware tashin-tashinar da ta kunno kai, musamman a tsakanin iyali. Sannan ya fito da yadda tatsuniya take magance matsalolin da suke kawo faɗace-faɗace cikin gida da yakan auku a tsakanin iyali (Rambo, 2014 sh. 109).

3.1 Matsalolin Tsaro a Zamantakewar Iyali daga Wasu Tatsuniyoyin Hausa

Dangane da matsalolin tsaro kuwa, masana da manzarta adabin Hausa sun yi nazarce-nazarce dangane da yadda adabin Hausa ya taskace su a zamantakewar Hausawa. Salihu da Lawal (2022 sh. 75) sun yi nazarin matsalolin tsaro a gargajiyar Bahaushe. Sun gano matsaloli da suka ƙunshi munanan ɗabi’u a zamantakewa, da ta’addancin wasu miyagun halittu ko mummunar yanayi da kan zama barazana ga rayuwar ɗan’adam. Masanan sun gwada yadda adabin baka na Hausa ya fasalta waɗannan matsalolin tsaro a gargajiyance, da kuma hanyoyin da aka bi wajen magance su. Muƙalar ta su ta fi mayar da hankali ga matsalolin tsaro da suka danganci da jinsin mata a ƙasar Hausa, musamman rukunin ‘yammata na wancan lokaci. Masanan sun fasalta abin da yake iya zama matsala ga tsaro a zamantakewar Hausawa daga adabin Hausa, daga cikinsu akwai duhun dare da sunɗurun daji da kuma iskoki, sun nuna cewa waɗannan abubuwa da aka ambata duk suna iya zama barazanar tsaro ga ɗan’adam ta fuskoki da dama, amma matsalolin tsaro da suka keɓanta ga ‘yammata kuwa su ne: Auren dole/auren biyayya da samari masu nacin gaske da samari marasa toshi da auren karsa da kuma ƙalubalen kai bante lafiya.

Bugu da ƙari Lawal da Salihu (2022) sun gwada yadda ladabi da biyayya yake zama jigo na samar da tsaro a zamantakewa, sai suka nuna hanyar da Hausawa suka bi wajen cusa wa yaransu wannan ɗabi’a. Hanyar kuwa ita ce ƙago tatsuniyoyi da suka ƙunshi muhimmancin ladabi da biyayya, sai kuma suka nuna ishara da yadda ladabi da biyayya suka bayar da tsaro a zamantakewa, sannan kwatanta yadda rashin ladabi da biyayya ta haifar da rashin tsaro. Masanan sun gwada haka a wasu tatsuniyoyin Hausa guda huɗu da suka yi nazari.

3.1.1 Zalunci

Zalunci ya danganci aikata duk wani abu da ya saɓa ƙa’ida a zamantakewa, wanda akan aikata shi ne domin son kai da hassada ko kuma ƙyashi da sauransu. Shehu da Sani (2018 sh. 279) sun bayyana yadda ake samun ƙaruwar zalunci a zamantakewar Hausa, wanda hakan yake ɗaya daga cikin alƙaluman da suke nuna taɓarɓarewar al’adu. Aikata zalunci da wasu mazaje suke yi a gidansu yakan zama tushen matsalar tsaro a zamantakewar iyali. Tatsuniyar Gizo da Kiran suna ta yi ishara da munin wannan ɗabi’a da kuma tasirinta wajen hargitsa tsaro a zamantakewar iyali. Tatsuniyar ta gwada yadda Gizo ya yanka sa, da ya karɓa daga wannan mata (Zuzzuba-Gura-Tattaɓiya), sannan aka soya nama, amma da ya tashi rabon nama, sai ya bai wa Ƙoƙi da ɗanta yanka ɗaya-ɗaya, amaryarsa da agololinsa kuwa ya ba su nama isasshe, suka ci, suka hantse. Wannan fifiko wajen rabon nama da Gizo ya yi a tsakanin matansa shi ne zalunci, mai yiwuwa zaluncin da aikata ne, ya sa Gizo ya manta da sunan mata ranar da aka zo cika alƙawari, har ta tafi da shi, amma tausayi irin na mata da miji da kuma ɗa da uba, Ƙoƙi da ɗanta suka taimake shi suka ceto shi daga hukuncin matar da ta ba shi sa.

Idan aka lura da wannan tatsuniya za a fahimci cewa tatsuniyar ta gwada illar zalunci wato fifiko da magidanta suke yi a tsakanin matansu na aure, musamman yadda wasu suke fifita amarya a kan uwargida, wanda haka yake kawo barazanar tsaro ga zamantakewar iyali. A nan za a fahimci cewa tatsuniyar ta nuna cewa idan maigida ya fifita amaryarsa a kan uwargidarsa, haki zai kama shi, daga nan matsala ta dabaibaye gidansa, domin ya haifar da tashin tashina a gidansa.

Bugu da ƙari tatsuniyar Ta-kitse ita ma misali ne ga wannan nau’in zalunci, wato illar fifita wata mata a kan wata mata. Sarki a cikin tatsuniyar Ta-kitse ya gwada irin wannan ɗabi’a, yayin da ya ga Ta-kitse sai ya kiɗime sai da ya aure ta. Lokacin da zai aure ta, tsohuwa ta yi masa sharaɗin cewa ka da a sa ta aiki a rana ko kuma kusa da wuta, saboda zumuɗi irin na sarki sai ya ce ai ko aikin inuwa ma ba ma ba za a sa ta ba. Sarki ya ci gaba da fifita Ta-kitse a kan sauran matansa, yayin da suka fahimci haka, sai suka yi ƙudurin halaka Ta-kitse, domin su huta da abin haushi. Kodayake bayan sun halaka ta, ta narke, sai sarki ya dawo da ita, sannan ya karkashe su.

A wannan tatsuniya an gwada illar nuna bambanci a tsakanin matan aure da magidanta suke yi, wato maigida ya fifita amarya a kan sauran matansa, illar kuwa ita ce takan kawo ƙiyayya mai tsanani, wanda zai iya haifar da ta’addanci da tashin tashina a cikin gidansa, kamar yadda aka gani ya faru a cikin gidan sarki. Idan aka lura da wannan tatsuniya za a ga cewa tatsuniyar ta yi hani ne ga wannan ɗabi’a, da kuma nuna irin sakamakon da ɗabi’ar take haifarwa ga maigida. Ke nan gida kan shiga matsalar tsaro yayin da maigida ya fara fifita wata matarsa a kan sauran matansa.

Haƙiƙa tatsuniyoyin Hausa da dama sun ginu ne a kan nuna illar zalunci a zaman iyali ko kuma zamantakewa baki ɗaya, domin za a ga haka a tatsuniyar Ruwan Bagaja da tatsuniyar Ba-da-Baki da tatsniyar Yaro da Kishiyar Mahaifiyarsa da sauran makamantansu.

3.1.2 Girman Kai

Girman kai shi ne cusa wa rai fifiko ko kuma hura kai da abin da ba a mallaka ba, girman kai takan ƙunshi ƙarya da raini da kama rashin girmama mutane ko darajarsu, domin faɗin rai. Girman kai yana haifar da matsala babba a zamantakewar iyali, an nuna haka a wasu tatsuniyoyin Hausa misali na farko shi ne tatsuniyar Damshiru. A tatsuniyar an gwada yadda wata yarinya ta nuna girman kai lokacin da iyayenta suka ce ta auri wani almajirin gidansu Damshiru, wannan girman kai da yarinya ta yi da rashin biyayya ga iyaye, shi ne silar shigarta cikin matsaloli iri-iri, daga ƙarshe dai wannan almajiri Damshiru shi ne ya kuɓutar da ita daga uƙubar da take ciki.

Idan aka lura da wannan tatsuniya za a fahimci cewa tatsuniyar ta gwada yadda girman kai ne yake haifar da matsalar tsaro a cikin gida wato a zamantakewar iyali. Domin tun a farko da yarinyar nan ba ta yi girman kai ga auren Damshiru ba, da duk matsalolin da ta fuskanta ba su faru a ita ba. Wannan ya nuna cewa girman kai da wasu yara (musamman ‘yanmata) suke ga shawarar iyayensu, shi ne yakan sanya su, su faɗa cikin haɗarin rayuwa. Ke nan idan girman kai ya gushe a tsakanin yaran yau, za a iya samun sauƙin wasu matsalolin tsaro.

Haka kuma abin yake a wata tatsuniya mai suna Ƙanwar Tururuwa, a tatsuniyar an gwada wani sarki mai tsananin girman kai da izza ga mutane, amma wata yarinya ta zo ta karya kadarinsa cikin sauƙi, ta aure shi, bayan aure, ya riƙa neman ganin bayanta, har sai da Allah ya ba ta sa’arsa da taimakon tururuwa suka kashe shi. Wannan tatsuniya ta nuna yadda ƙarshen mai girman kai take ƙarewa. A wannan tatsuniya za a gane cewa girman kai ba abin yi ba ne, domin duk da cewa shi sarki ne, yana ganin babu wanda zai iya ja da shi, ballantana ma ya cutar da shi, sai ga shi a cikin gidansa, matarsa ta yi ajalinsa.

Tabbas wannan al’amari yana wakana a zaman iyali ta yau, domin za ka ji rahotanni a kafafen yaɗa labarai suna kawo labarai a yau da suke nuna cewa ga wata mace ta raunata mijinta kuma ta kashe shi har lahira. Saboda haka raini ga mazaje ga iyalansu, musamman matansu, yakan iya zama silar samun ɓarakar tsaro a zamantakewar iyali baki ɗaya, domin masu iya magana sukan ce ɗan hakin da ka raina shi yake tsole maka ido abin ka ɗauka ba komai ba yakan iya zama komai, kamar yadda ta kasance da sarki a wannan tatsuniya.

Bugu da ƙari an nuna irin illar girman kai a wata tatsuniya mai suna tatsuniyar Nagoma a cikin tatsuniyar an gwada yadda wani yaro ya kasance mai tsananin girman kai da taurin kai, wanda ya saci nama a gidansu, aka yi aka yi ya faɗa cewa shi ne ya yi satar, amma yaro ya ƙeƙashe ƙasa cewa ba shi ba ne, har sai da aka kai ga hukunta shi ta haryar sa kogi ya tafi da duk wanda ya saci nama, kogi ya tafi da shi. Idan aka lura da wannan tatsuniya za a fahimci cewa girman kai ne, ya sanya wannan yaro ya ƙi fito da kansa tun bai halaka ba. dama masu iya magana sukan ce girman kai rawanin tsiya yaro ya halakar da kansa a kan girman kai.

Haƙiƙa wannan yana wakana a zamantakewar iyali, inda za a ga mutum ya ƙi bayyana gaskiya har sai wannan abin ya cutar da shi. Kenan idan an lura za a ga cewa girman kai baa bin yi ba ne idan ana son zamanl lafiya.

3.1.3 Son Kai

Son kai shi ne mutum ya shagaltu da neman biyan buƙatarsa shi kaɗai, ba tare da la’akari da maslahar saura ba, masu son kai sukan riƙa fifita maslahar kansu ne bisa kowa da komai, ko da maslahar tasu za ta yi sanadin cutar da wasu. Haƙiƙa son kai yana cikin ɗabi’un da suke haifar da matsalolin tsaro a zmantakewar iyali, son kai yana haddasa cin amana, wanda take sanya cutar da ɗan’adam. Ita kuwa cutar da ɗan’adam ita ce matsalar tsaro. Tatsuniyar Gizo da hankaki ta fito da wannan batu fili. A cikin tatsuniyar an gwada yadda Gizo ya samo dabino huɗu, ya cinye uku ya bai wa Ƙoƙi ɗaya, da kuma ya sake samun dabino uku, sai ya ƙara ba ta ɗaya, amma yayin da ita ta samo dabino, sai ta kawo masa ya raba daidai da ita. Wannan mummunar ɗabi’a ta bi Gizo, domin ko da ya tafi nemo dabino da hankaki, bai sauya ba, amma a nan ya kwashi abin da ya shuka ne, domin da ya ci amanarsu, su ma suka rama, suka kai shi suka baro. Hakin Ƙoƙi ya kama shi, suka gudu suka bar shi.

 Idan aka lura da wannan tatsuniya za a fahimci cewa tatsuniyar tana nuna illar son kai, da kuma gwada tasirinsa a wajen haifar da ta’addanci da tashin tashina a cikin iyali, kamar yadda ya auku a gidan Gizo. Gizo ya nuna ya fi son kansa a kan matarsa Ƙoƙi. Tatsuniyar ta yi ishara da cewa Gizo yana da son kai, ya nuna son kai tsakaninsa ga Ƙoƙi, sannan hakin Ƙoƙi ya kama shi, ya haɗu da hankaki ya yi masu halinsa, sai suka nuna masa sun fi shi, domin sun halakar da shi. Wannan yana wakana a zamantakewar iyali inda za a ga yadda magidanta maza, su riƙa cin amanar matansu, yayin da matansu, suke bin su sau-da-ƙafa, wannan shi ne yake kawo barazana ga tsaro da kuma wargaza zaman lafiya. Sannan wannan cin amana ce take ginuwa ta dabaibaiye al’umma a shiga matsalolin tsaro iri-iri.

Har ila yau, za a iya ganin tasirin haka a wasu tatsuniyoyin Hausa da dama, irin su tatsuniyar Akuya da Zaki da Kura da kuma tatsuniyar Kan Kura da makamantansu.

3.1.4 Gulma

Gulma ta ƙunshi ɗaukar magana ko sirrin wani zuwa wani, ko da bayyana sirrin nan zai ya haifar da matsala a tsakanin al’umma. Wani lokaci gulma takan ƙunshi ƙarin gishiri, domin buƙatar mai ita ya biya. Gulma ita ma mummunar ɗabi’a ce da aka fi sanin mata da ita, kodayake wani lokaci har maza sukan aikata. Kamar yadda za a gani nan gaba. Gulma tana haifar da matsalolin tsaro da dama, musamman a zamantakewar iyali, wanda haka yake kawo barazana ga tsaro, da tashin tashina a tsakanin iyali. Za a ga illar gulma da tasirinsa ga tashin tashina a tsakanin iyali a tatsuniyar Ta-kitse, a cikin tasuniyar an gwada yadda Gizo ya yi kai wa sarki gulma a kan abin da ya gani cikin gidan tsohuwa, wanda wannan gulma ce ta haifar da matsalolin tsaro da dama, matsalolin kuwa su ne: ƙwace sarki ya yi wa tsohuwa ƙwacen sa, sannan ya zo ya ɗauke mata ‘yarta Ta-kitse, sai kuma ya aure Ta-kitse da ƙarfin mulkinsa. Idan aka lura za a fahimci cewa duk waɗannan matsaloli sun auku ne sakamakon gulmar da Gizo ya riƙa kai wa sarki.

Haƙiƙa gulma tana ɓata tsakani, idan kuma aka ɓata, sai husuma ko ta’addanci ya biyo baya, tsaro ya sami matsala ke nan, domin haka wannan muƙala tana ganin idan aka sami gulma, tabbas abin da zai biyo baya, shi ne ta’addanci ko kuma tashin tashina. Saboda haka gulma tana wargaza tsaro a cikin zamantakewar iyali.

Bugu da ƙari, an ga yadda gulma ta haifar da ɓaraka tsakanin ma’aurata a tatsuniyar Akuya da Zaki da Kura da ma wasu tatsuniyoyin da dama.

3.1.5 Wariya

Wariya ta ƙunshi nuna wa wani bambanci maras dalili, musamman a cikin mutane da suke da alaƙa da juna. Wariya tana haddasa husuma matuƙa a zaman iyali, za a ga haka a tatsuniyar Gwi-da-Yara. A cikin tatsuniyar an gwada yadda wata yarinya ta fuskanci wariya ta hanyar tsangwama da gallazawa a cikin gidansu daga mahaifinta zuwa kishiyoyin mahaifiyarta. Da farko dai tun kafin a haife ta sun tsani mahaifiyarta, domin mahaifinsu ya nemo maganin haihuwa ya raba wa sauran matansa, ya ƙi ba mahaifiyar Gwi-da-Yara, amma da suka sha suka zubar ta kwashe ta sha ita ma Allah ya ba ta haihuwa tare da su. Bayan an haifi Gwi-da-Yara mahaifinta ya ƙi zaɓa mata suna kamar yadda ya zaɓa wa sauran ‘yan uwanta ‘ya’yansa, kuma da suka isa aure sai ya aurar da su ga mutane, amma ita saboda ƙiyayya, sai ya aura mata maciji, domin ya kashe ta su huta, amma da yake abin na Allah ne, sai Allah ya saka mata. Maciji ya zama ɗan sarki suka shigo cikin daula.

Tabbas wannan tatsuniya ta nuna yadda iyaye suke nuna wariya a tsakanin matansu wanda hakan yakan shafi har ‘ya’yan da za su haifa. Gwi-da-Yara ta fuskanci tsangwama da muzgunawa a cikin gidansu, an ware ta a dangi, saboda ƙiyayya. Irin wannan wariya ita ce takan sanya ta’addanci da tashin tashina a zaman iyali, domin idan aka yi rashin dace wanda aka ware bai da haƙuri, sai ya fusata ya fara ɗaukar fansa, wanda daga anan sai gida ya yamutse, tashin tashina ya hargitsa zaman lafiya a cikin gida.

Harwayau illar wariya ta bayyana a tatsuniyar Ba-da-Baki. Yadda abin ya kasance shi ne an yi wani sarki da matansa uku, sai amaryarsa ta huɗu. Waɗannan mata suka haɗe kai suka riƙa muzguna wa amaryarsa Ba-da-Baki ta hanyar shirya mata makirce-makirce har sai sarki ya gaji ya rabu da ita. Sai su kashe abu su ce ita, ita kuma ba ta magana, domin ta yi niyyar, ba za ta taɓa magana ba, har sai ta haihu. Suka kashe masa kajin gidansa, suka kashe dokinsa, suka kashe ragon gidansa da awaki, duk sai su ce masa ita ce, daga ƙarshe ne suka kashe masa yaronsa tilo, suka ce ita, ya fusata, ya tsananta bincike har asirinsu ya tonu, duk ya kashe su ya sa ta yi murhu da kawunansu.

A wannan tatsuniya za a fahimci illar wariya, domin wannan wariya da aka yi wa Ba-da-Baki ya sanya ta takaici da damuwa sosai, su kuma da suka cutar da ita, sai suka fuskanci tozarci, sannan ya yi sanadin ajalinsu, saboda haka a nan za a iya cewa wariya tana haddasa matsalolin tsaro da dama a zaman iyali, domin takan haifar da takaici ko tsangwama ga wanda aka yi wa, in kuma asiri ya tonu waɗanda suka yi su fuskanci uƙuba da ma kisan rai a wani lokaci, kamar yadda ya auku ga waɗannan mata.

Tabbas wannan yana aukuwa a zamantakewarmu ta yau, domin mata sukan haɗe kai a cikin gida su riƙa cutar da wata, gida a yi ta samun tashin tashina da rashin zaman lafiya, wani lokaci ma har su yi yunƙurin yi mata ta’addanci ko ‘ya’yanta. Irin wannan yana kawo barazana ga tsaro a zaman iyali matuƙa. Za a iya samun kwatankwacin wannan misali a wasu tatsuniyoyin Hausa da dama, masali a tatsuniyar Ta-kitse ma an ga haka.

3.1.6 Makirci

Makirci ya ƙunshi shirya maƙarƙashiya da mugun nufi ga wani domin raba tsakani, ko kuma cutar da rayuwarsa, ƙiyayya ce take haifar da makirci. Makirci yana kawo barazanar tsaro a tsakanin iyali, in aka dubi yadda ya faru da tsakanin Ba-da-Baki da sauran kishiyoyinta, za a ga cewa lalle makirci ne tsaba suka yi ta yi mata, domin sarki ya kashe ta, amma da yake makirci dodo ne yakan ci mai shi, sai Allah ya tona asirinsu, ƙaiƙayi ta koma kan masheƙiya. Sun yi mata makirci cewa ita take kashe wa sarki abubuwansa, tun daga doki da rago da akuya da kaji da sauransu, da dubu za ta cika sai suka kashe ‘ɗansa tilo a gare shi, wanda daga nan ne asirinsu ya tonu. Dama masu iya magana sukan ce kwana dubu na ɓarawo, rana guda ta mai kaya. Sarki ya kashe su ya sa Ba-da-Baki ta yi murhu da kawunansu.

A wannan muhalli za a fahimci cewa makirci shi ne ya hargitsa zaman iyalin sarki, sannan shi ya yi sanadin wasu matsalolin tsaro da dama, tun daga ta’addancin kashe dabbobin sarki duka, sai kuma uwa-uba kisar ɗan sarki tilo a gare shi. Harwayau makircinsu ya haifar da tsangwama da takaici da damuwa ga Ba-da-Baki tsawon lokaci, saboda haka idan gida da mai makirci ba safai gidan nan ake samun tsaro ba, domin sharrinsa da ta’addancin da yake biyo baya.

Har lia yau an gwada illar makirci a tatsuniyar Akuya da Zaki da kuma Kura. A cikin tatsuniyar an ga yadda kura ta shirya wa akuya (matar zaki) makirci, domin zaki (mijin akuya) ya kashe ta su cinye namanta. Makircin kuwa shi ne ta ce wa zaki ai naman akuya akwai daɗi, amma da Allah ya taimake ta labari ya zo gare, sai ita ma ta shirya nata. Ta ce zaki in har ya matse kura tana yin wani kashi da yake da daraja, abokansa ma sun yi, sun sami dukiya sosai. Domin haka zaki ya kama kura ta yi ta shan matsa har sai da ta mutu.

A nan za a fahimci cewa tun da kura ta ƙirƙiro wannan makirci, makircinta ya haddasa husuma da tashin tashina a tsakaninsu, domin tun a farko suna zaman lafiya tsakaninsu, amma da kura ta bijiro da makirci, sai ta’addanci ya shiga tsakaninsu, har ya yi ajalinta. Da ma masu iya magana sukan ce in zaka gina ramin mugunta, ka gina shi daidai tsawonka. Makirci a wannan tatsuniya shi ne silar mutuwar kura. Wannan yana wanzuwa a zamantakewar iyali, wasu in sun ga iyali suna zaman lafiya, sai su riƙa shirya makirci irin na kura domin su ɓata tsakani, daga nan matsalolin tsaro su dabaibaiye gidan baki ɗaya. Ana iya samun irin waɗannan tatsiniyoyi da dama masali tatsuniyar Kare da Kura da kuma Damo.

3.1.7 Hassada

Hassada ta ƙunshi mugun ƙulli da ganin ƙyashi ko mugun nufi da zagon ƙasa ga wani, saboda ƙiyayya, mai hassada kullum yakan yi burin mummunar abu ya sami wanda yake wa hassada. Hassada tana ɗaya daga cikin miyagun ɗabi’u da suke haddasa tashin tsahina a zaman iyali, za a ga illar hassada da kuma yadda hassada ta haddasa tashin tashina a tsakanin iyali a tatsuniyar Akuya Zaki da Kura. A cikin tatsuniyar an ji yadda zaman lafiya da ƙaunar juna ta wanzu tsakanin zaki da matarsa akuya, ashe kura tana jin haushin yadda ake wannan zaman lafiya a gidan, saboda haka hassada ta sanya kura shirya makirci da zaki zai cinye akuya. A nan a iya cewa kura tana yi wa akuya hassada ne, domin ƙyashin cewa akuya ba ta dace da zaki ba, kura ita ta fi cancanta da zaki, kasancewarsu manya, sannan duk namun dawa. Irin wannan hassada it ace ta sanya kura shirya wannan makirci, wanda a ƙarshen tatsuniya a nuna cewa makircin da ta shirya shi ya dawo ya yi ajalinta, dama masu iya magana sukan ce makirci dodo ne, yakan ci mai shi, kuma sara da sassaƙa ba ya hana gamji toho.

A wannan tatsuniya za a ga yadda hassadar kura ta nemi ta tarwatsa aminci da zaman lafiya a gidan zaki da akuya. Domin da zaki ya yi aiki da shawarar kura da tuni ya kashe akuya sun cinye ta. Haƙiƙa irin wannan nau’in hassada ta yi yawa a zaman iyali a yau, wanda shi ne yake kawo saɓani da taɓarɓarewar tsaro a gidajen aure a yau. Amma a wannan tatsuniya an nuna illarta, domin an nuna rashin nasara da kuma mummunar makoma ga wanda yake yin hassada. Har ila yau an nuna yadda hassadar take cicciɓa wanda aka yi wa hassadar, domin maimaakon akuya ta cutu, sai ta sami tagomashi da ƙarin ƙwarin gwiwa a gidan zaki, dama masu iya magana sukan ce hassada ga mai rabo taki.

Bugu da ƙari illar hassada a zaman iyali ta bayyana a tatsuniyar Gishiri da Kaza da Akuya. Wannan tatsuniya tamkar tatsuniyar da ta gabata ne, gishiri ne maigida, yana da uwar gidansa kaza, sai ya auro akuya a matsayin amarya. Duk lokacin da amarya ta tafi ɗebo ruwa a rafi, hadari yakan taso, sai ta yi waƙa, har gishiri ya ji, ya zo ya ɗauke ta, ita kuma akuya ba ta iya waƙa ba. Wannan ɗaukaka da daraja da Allah ya hore wa kaza, shi ne ya sanya akuya hassada, domin haka sai ta kitsa wa mijinsu gishiri cewa kaza ba ta iya waƙa ba, ko da ya ji tana waƙa, ai ita ce ta koya mata. Daga nan gishiri ya saki kaza ya kore ta a gidansa. Sai daga baya asirinta ya tonu, gishiri ya kashe ta sannan ya dawo da uwargidansa kaza, masu iya magana sukan ce ramin ƙarya ƙurarre ne kuma ƙarshen alewa ƙasa.

A wannan tatsuniya ma an ji yadda hassada ta ƙullu, tsakanin kaza da akuya, haka kuma an ji yadda hassadar akuya ya cutar da kaza a karon farko, amma daga baya, sai asiri ya tonu, akuyar da ta kitsa hassadar, sai hassadarta ta halakar da ita. Irin wannan yana wakana a zaman iyali, sannan kuma yana haifar da matsalolin tsaro da dama a zamantakewa. kuma wannan nau’in hassada ita ta fi yawa a gidajen Hausawa a yau, musamman a tsakanin kishiyoyi da suke auren miji guda.

4.1 Kammalawa

Hausawa suna da masaniya a kan tsarin tsaro da matakan inganta shi a zaman iyali, dangane da haka ne ma suka riƙa ƙago tatsuniyoyi masu hani ga aikata miyagun ɗabi’u a zamantakewa, domin masu iya magana sukan ce riga-kafi ya fi magani. Wato koyar da yara illar aikata miyagun ɗabi’u zai iya rage aukuwar matsalolin tsaro a zaman iyali. Wannan ya yi daidai da da’war ra’in wannan bincike, domin an nuna yadda kowane tauraro ya sami sakamako daidai da abin da ya aikata a cikin tatsuniya.

Haka kuma muƙalar ta gano cewa zalunci da son kai da magidanta suke yi a gidajensu, shi ne gaba wajen haddasa matsalolin tsaro a cikin gidansa. An ga ishara daga sarki a cikin tatsuniyar Ta-kitse da kuma Gizo a cikin tatsuniyar Gizo da Kiran Suna.

A ɓangare ɗaya kuwa, girman kai yana haifar wa mutum tafka mummunan kuskure a rayuwa, wanda in bai bari ba, yakan kai shi ga mummunan sakamako da halaka. An ga misali ga yarinya a tatsuniyar Damshiru, sannan an ji makomar sarki a tatsuniyar Ƙanwar Tururuwa, da kuma yaro Nagoma a tatsuniyar Nagoma.  Bugu da ƙari muƙalar ta gano gulma da wariya da hassada da kuma makirci da yawanci mata suke yi a gida su ma suna cikin manya a miyagun ɗabi’u masu haddasa matsalolin tsaro a zaman iyali, kamar yadda aka kawo a misalai da suka gabata.

Daga ƙarshe, ana iya cewa raunin yaɗa tatsuniyoyin Hausa ga yaran Hausawa a wannan zamani, ya yi matuƙar rura yaɗuwar ta’addanci da tashin tashinar matsalolin tsaro a zaman iyali a ƙasar Hausa, domin da magidanta maza da mata da yara za su riƙa jin yadda sakamakon waɗanda suka aikata irin waɗannan miyagun ɗabi’u a cikin tatsuniyoyin Hausa, da ba a ji yau an ce wata ta kashe ɗan kishiya ba, ko kuma ta kashe kishiyarta ba, ko ma a ce ta kashe mijinta ɗungurungun. Ko kuma yaro ya kashe mahaifinsa, ko kuma mace ta kashe mijinta da sauransu.

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Ratayen Sunayen Tatsuniyoyin Da Aka Nazarta

A. A Yahaya, (1971, 1974, 1977):

1.      Tatsuniyar Gizo da Hankaki.

2.      Tatsuniyar Gizo da Kiran Suna.

3.      Tatsuniyar Ba-da-Baki.

4.      Tatsuniyar Gwi-da-Yara.

5.      Tatsuniyar Ruwan Bagaja.

6.      Tatsuniyar Ta-Kitse.

B. A Edger (1911):

7.      Tatsuniyar Akuya da Zaki da Kura.

C. A Giwa (2012):

8.      Tatsuniyar Nagoma.

D. A Ahmad (2018):

9.      Tatsuniyar Ƙanwar Tururuwa.

E. A Mustapha (2003):

10.  Tatsuniyar Kan Kura.

F. A Yahaya (2018):

11.  Tatsuniyar Kura da Kare da Damo.

G. A Lawal (2024):

12.  Tatsuniyar Damshiru.

13.  Tatsuniyar Gishiri da Kaza da Akuya.

14.  Tatsuniyar Yaro da Kishiyar Mahaifiyarsa.