Salon Sarrafa Nassi a Adabin Kasuwar Kano: Lalube Cikin Labarin Mace Mutum Na Rahma A. Majid

Citation: Isah, Z. (2026). Salon Sarrafa Nassi a Adabin Kasuwar Kano: Lalube Cikin Labarin Mace Mutum Na Rahma A. Majid. Tasambo Journal of Language, Literature, and Culture, 5(2), 25-33. www.doi.org/10.36349/tjllc.2026.v05i02.004.

SALON SARRAFA NASSI A ADABIN KASUWAR KANO: LALUBE CIKIN LABARIN MACE MUTUM NA RAHMA A. MAJID

Daga

Zainab Isah PhD
Sashen Harsunan Nijeriya,
Jami’ar Umaru Musa Yar’adua, Katsina.
xyyynab@gmail.com
08035872583, 08029322226

Tsakure

Mata marubuta labarai musamman na Adabin Kasuwar Kano suna baza hikimomi da balaga wajen zayyana matsalolin mata don a fahimta sosai. Sarrafa nassi daga ayoyi da hadisai suna cikin abin da suke amfani da su don ankarar da mutane. Labarin Mace Mutum na Rahma A. Majid yana daga cikin labaran da aka yi amfani da wannan salo don gyara martabar mata a idon al’umma. Manufar wannan nazari ita ce, fito da yadda Rahma A. Majid ta sarrafa nasosin Alƙur’ani mai girma da hadisan Manzo SAW don neman ‘yancin mata ta nuna cewa addini bai tauye ‘yancin mata. Dalilin wannan bincike kuwa shi ne, an yi ta nazarce-nazarce kan salon sarrafa nassi a waƙoƙin baka na Hausa amma ba a ci karo da wani bincike da aka gudanar a litattafan Adabin Kasuwar Kano da ya fito da wannan salon a sarrafa nassi ba. Kuma ga shi marubutan sukan yi amfani da irin wannan salo wajen warware jigogin labaransu. Shi ya sa aka ga ya dace a samar da shi don nuna cewa mata ma ba a bar su a baya ba wajen yaɗa manufofin da suka shafi al’umma ta fuskar addini. Haka kuma, don a nuna irin gudummawar da mata marubuta suke ba da wa wajen kawo ci gaban mata ‘yan’uwansu. Hanyoyin da aka bi wajen gudanar da wannan bincike sun haɗa da nazarin ƙwaƙwaf, inda aka yi nazarin littafin Mace Mutum don lalubo nasosin Alƙur’ani da hadisi. Sannan an bibiyi Alƙur’ani mai tsarki don tabbatar da dacewar abin da marubuciyar ta kawo da ayoyin. An ɗora wannan bincike kan hanyar nazari da amfani nassi wadda Bunza (2009) ya assasa. Binciken ya gano cewa Rahma A. Majid ta yi amfani nassosin Alƙur’ani da Hadisi a cikin labarin Mace Mutum domin kafa hujja da kare martabar mata.

Keɓaɓɓun Kalmomi: Salo, Nassi, Adabin Kasuwar Kano, Mace Mutum, Rahma A. Majid

1.0  Gabatarwa

Akwai salo iri-iri da mata suke sarrafawa cikin ayyukansu na adabi waɗanda suke amfani da su wajen bayyana matsalolin mata kan abin da ya danganci tsarin rayuwarsu. Sarrafa nassi daga ayoyin Alƙur’an mai tsarki da hadisan Manzo Sallallahu Alaihi Wasallam, suna daga cikin abin da suke amfani da su wajen faɗakar da al’umma kan halin da mata suke ciki na tauye masu wasu haƙƙoƙi da suka shafe su.

Labarin Mace Mutum, labari ne wanda ya sha tofi na sambarka da na Allah-tsine daga bakin masana da manazarta, har ma da masu sha’awar harshen Hausa. Rahma ta rubuta labarin ne kan ƙoƙarin neman ‘yancin mata daga danniyar da maza suke masu a wasu ɓangarorin rayuwa. Cikin haka ne, marubuciyar ta riƙa tsakuro nassi daga ayoyi da hadisai wajen kare martabar mata ‘yan’uwanta. Haka kuma, marubuciyar ta koka ƙwarai kan yadda ake take ‘yancin mata ta ɓangaren addini, a fassara ayoyi da hadisai bisa son rai don tauye ‘yancin mata.

Ayyuka sun gabata kan Adabin Kasuwar Kano, ayyuka irin nasu Sabe (2011 da 2016). Haka kuma, wasu ayyuka sun wanzu kan bibiyar nassi a waƙoƙin baka na Hausa, ayyuka irin su Bunza (2009) da Adamu (2018 da 2023 da 2023) da Yunusa da Sifawa (2023). Amma salon sarrafa nassi a a rubutatttun labaran Adabin Kasuwar Kano bai samu gata ba kamar yadda sauran fannonin adabin Hausa suka samu. Don haka, a iya cewa, wannan aiki yana daga cikin sahun farko a wannan maudu’i na sarrafa nassi a labaran Adabin Kasuwar Kano. Kenan, akwai hujjar ci gaba da wannan bincike. Don haka, manufar wannan nazari ne bayyana yadda marubuciyar labarin Mace Mutum ta sarrafa nassosi daga ayoyi da hadisai don neman ‘yancin mata ta hanyar gwada cewa addini bai tauye haƙƙin mata ba. Sai dai ana juya wasu ayoyi da hadisan ne don ɓoye wasu haƙoƙi da addini ya ba mata.

Farfajiyar wannan bincike ta taƙaita kan rubutattun ƙagaggun labarai na Adabin Kasuwar Kano. A cikin labaran aka zaɓi Mace Mutum na Rahma A. Majid. A cikin labarin ta taɓo lamurran da suka shafi mata da dama, sai aka iyakance wannan bincike kan yadda ta sarrafa nassosi don cim ma manufa. Bayan haka, binciken ya mayar da hankali kan nassosin Alƙur’ani mai tsarki da hadisan Manzo SAW.

A ƙoƙarin gudanar da wannan bincike, an nazarci labarin Mace Mutum (2006). Da kuma ayyukan da aka gabatar kan Mace Mutum irin nasu Sabe (2011 da 2016) da Kukuri (2015) da Usman (2014) da Zainab (2021). Da kuma bibiyar Alƙur’ani da hadisan Manzo SAW. Bayan haka, an ɗora wannan bincike kan hanyar nazari ta Luguden Nassi kamar yadda Bunza (2009) ya kawo. Salon Luguden Nassi ya ƙunshi abubuwa kamar jawo nassi da fassara nassi da ishara zuwa ga nassi.

2.1 Ma’anar Salo

Nazarin salo a ayyukan adabi ya samu gata daga masana kamar Yahaya (2001) da Gusau (2003) da Sarɓi (2007) da Ɗangambo (2008) da Mukhtar (2004 da 2010). Usman & Sani (2019 sh. 628) sun bayyana cewa; "Salo hikima ce ko dabara ta isar da saƙo cikin siga mai jan hankali da ƙayatarwa." Masanan sun haɗu a kan cewa salo kwalliyar magana ce mai tasiri ga mai sauraro. Salo sarrafa tunani ne cikin azanci domin burin isar da saƙo. Salo dabara ce ta yi wa harshe ado da sarrafa shi don taƙaita manufa, wato zaɓi ne cikin gudanar da wani aiki. Salo hanya ce ta dabarar isar da saƙo. Salo shi ne kwalliya ko ƙawata rubutu, wato yadda marubuci ya ƙawata aikinsa na adabi.

Ke nan, ana iya cewa salo a ayyukan adabi, keɓaɓɓiyar hanya ce ta zaɓen kalmomi wadda marubuta ke amfani da ita cikin dabara, domin su isar da saƙonninsu da manufofinsu, har ma tunaninsu ta yadda mai sauraro ko mai karatu zai fahimce su sosai. Kowane adibi da irin hanyoyin da yakan bi wajen isar da saƙonsa ga jama’a.

Saboda haka ne a duk lokacin da adiban suka tashi shirya ayyukansu na adabi, sukan yi ƙoƙarin yin su ta amfani da wasu dabaru na musamman domin cim ma buri a kan abin da suke nufi. Kusan kowane mai aikin adabi yana da salonsa da ya karkata a kai. Salo ya shafi yadda marubuci ya sarrafa harshe a cikin rubutunsa, da yadda ya saƙa zaren tunaninsa. Haka kuma, salo ya ƙunshi yadda ya ƙuƙƙulla kalmominsa, ya tsattsara su domin ya karkato da hankalin mai jin sa, shi ya sa ma ake ganin, salo yana taimakawa wajen rayar da harshe.

2.2 Adabin Kasuwar Kano

Masana da manazarta irin su Adamu (1999) da Furniss (2000 da 2013) da Malumfashi (2002) da Yakasai (2002) da Talata-Mafara (2002) da Malumfashi (2004 da 2004 da 2006) da Adamu (2006) da Gidan Dabino (2008) da Sabe (2009) da Shu’aibu (2009) da Usman (2009) da Sulaiman (2010) da Mukhtar (2012) da Sulaiman (2013) da Furniss (2013) duk sun yi ayyuka managarta a kan adabin kasuwar Kano. Abbas (2009) da Sabe (2011) sun yi magana a kan adabin kasuwar Kano. Sun tattauna a kan asali da samuwar adabin kasuwar Kano da yadda ya yaɗu da ci gaban da ya samu. Aikin Abbas (2009) kuwa nazari ne kan samuwa da bunƙasar Adabin Kasuwar Kano. Shi kuwa Sabe (2016) ya yi nazarin kwatancen ƙagaggun labaran zamani na Hausa da Masar, inda ya ɗora nazarin kan labarin Ƙarshen Alewa Ƙasa na Bature Gagare da Mace Mutum na Rahma A. Majid ya kwatanta da Yacoubian Building na Alaa al Aswany da Ziena na Nawal El-Sadawi ta hanyar jigo da zubi. Sabe (2011) ya yi nazari da sharhi ne game da adabin kasuwar Kano, inda ya ce wasu ƙagaggun labaran Hausa ne waɗanda suka wanzu daga shekarar (1984-2008).

2.3 Littafin Mace Mutum

Rahma A. Majid ta rubuta littafin Mace Mutum a shekarar (2006) don ƙoƙarin nuna halin da mata suke ciki na danniya da babakere daga takwarorin su maza. Ta rubuta littafin da nufin neman ‘yancin mata daga danniyar da maza suke yi masu daga ɓangarori na rayuwa daban-daban kama daga ilmi da kiwon lafiya da tattalin arziƙi da sauransu. Littafin ya samu karɓuwa a ƙasar Hausa ta yadda aka yi ta masa hidima a kafafen yaɗa labarai da rubuce-rubuce a matakan digiri daban-daban. Kowane manazarci da masharhanci da irin kallon da yake yi wa littafin daban. Duk da haka dai, littafn ya ba da gudummawa wajen rayawa da haɓaka Adabin Kasuwar Kano da ma adabin Hausa baki ɗaya.

2.4 Ma’anar Nassi

Bunza (2009:189) ya nuna ana samun nassosin Alƙur’ani da Hadisai da littattafan Furu’a da Tarihi da Adabi na Larabawa ana lugude a cikin waƙoƙin baka na Hausa. Salon luguden nassi ya ƙunshi jawo nassi da fassara nassi da ishara zuwa ga nassi. Jawo nassi shi ne inda mawaƙi ya jawo nassin aya ko hadisi ko wani littafi ƙarara. Fassara nassi kuwa ya shafi yadda ake luguden fassara a kaikaice. Ishara zuwa ga nassi ita ce a ambaci wata madogara ba tare da an jawo nassin aya ko hadisi ba. Shi ne inda aka ambaci wani sashe a matsayin wata hujja ko aka ambaci sunan wani littafi.

Adamu (2023) ya nuna kalmar nassi ita ce ayoyin Alƙur’ani da Hadisan Manzo SAW. Kuma ya kawo ayyukan da aka gabatar kan sarrafa nassi a waƙoƙn baka da rubutattu. Ya kawo ra’ayin Birnin-Tudu (2013) game da nassi cewa shi ne kafa hujja da nassin Alƙur’ani ko hadisi ko wata magana da magabata suka yi kan wani sashe na addini musulunci, waɗanda sukan zama wata fassara ce ga ayoyin Alƙur’ani da hadisai.

Haka kuma, ya nuna yadda su Al-Jarumi da Amin (1971) suka nuna cewa nassi iri biyu ne, akwai nassi na Alƙur’ani da kuma nassi na Hadisi. Yunusa da Sifawa (2023) sun nuna cewa duk lokacin aka ambaci nassi mai sauraro ko mai karatu zuciyarsa za ta tafi kai tsaye ga ayoyin Alƙur’ani, wato maganar Allah wadda babu shakku a cikin ta kuma akan iya danganta nassi da Hadisan Manzo Sallalahu Alaihi Wasallam.

Wannan aiki yana fahimtar cewa nassi shi ne ayoyin Alƙur’ani da Hadisan Manzo SAW. Sarrafa nassi a cikin wani aikin adabi yana nufin yadda adibi ya yi amfani da ayoyin Alƙur’ani mai girma da Hadisan Ma’aiki SAW a cikin aikinsa na adabi. Wasu adiban kan taƙaita kan ayoyin Alƙur’ani kawai. Wasu kan taƙaita kan Hadisai kawai. Yayin da wasu kan haɗa nassin aya da hadisi don ƙoƙarin warware jigogin ayyukansu na adabi.

Adamu (2023) ya nuna yadda masana suka bambanta dangane da sarrafa nassi a cikin ayyukan adabi. Wasu masana ba su yarda da kawo nassi kowane iri a cikin ayyukan adabi ba. Wato bai dace wani nassi ya fito a waƙa ba, sai dai a rubutun zube kuma a kawo cikakken nassi cikin alamar tsakuro zance. Masu wannan fahimta suna ganin a kawo wani ɓangare na aya ko a yi nuni da wata aya ba kai-tsaye ba, haramun ne. Akwai masu ra’ayin cewa sarrafa nassi ko tsakuren nassi ko nuni da nassi ba kai-tsaye ba, babu laifi yin haka a ayyukan adabi, matuƙar ba a jirkita nassi don izgili ba.

3.0 Salon Sarrafa Nassi a Labarin Mace Mutum

Kusan a iya cewa salon sarrafa nassi a cikin ayyukan adabin Hausa bai yawaita ba kamar yadda ake samun nazarin salon adonta harshe. Wani abin ban sha’awa shi ne, ayyukan adabin Hausa cunkushe suke da irin wannan salo amma duk da haka ayyuka sun gabata kan salon tsakuren nassi musamman a waƙoƙin baka amma bincike irin wannan a ƙagaggun labarai bai samu ranar shanya sosai ba. Masana da suka yi aiki kan sarrafa nassi irin su Bunza (2009) sun nuna cewa sarrafa nassi kan zo da nau’o’i mabambanta. Akwai ambaton gundarin nassi ko jawo nassi kai-tsaye, shi ne inda mai aikin adabi ya jawo aya ko hadisi ƙarara. Sai Fassara nassi wanda ya shafi fassara nassi a kaikaice da kuma ishara zuwa ga nassi a ambaci wata madogara ba tare da an jawo wani nassi ba.

Rahma A. Majid ta yi hikimar amfani da wannan salo a cikin labarin Mace Mutum wanda ta rubuta a shekarar (2006). Ta tsakuro wasu nassosi daga ayoyi da hadisai don kafa hujja da ƙoƙarin kare martabar mata ta nema masu ‘yancin da addini ya ba su.

Marubuciyar ta yi magana a kan yadda ake amfani da addini ana tauye haƙƙin mata. Ta tattauna kan addini gaba ɗaya, musamman kan yadda ake juyar da wasu ayoyi da hadisan Manzo SAW don son kai, a tafiyar da mata ba bisa abin da addinin ya ce ba. Hakan yake sa ana keɓenta wani hukunci na shari’a a kan mace kawai. Ana tauye haƙƙi ta yadda ake ba mata rashin gaskiya ko da kuwa su ke da gaskiya don kawai suna mata. Bayan haka, ta yi magana a kan yadda addini ya ba mata wata daraja da matsayi na musamman amma aka sauya, musamman kan huɗubar Manzo SAW ta ƙarshe da ya ƙarfafa magana kan kyautata wa mata.

Wannan ya nuna yadda ake take gaskiya a fake da addini. Irin waɗannan abubuwa ne marubuciyar ta tsamo, ta yi zuzzurfan tsokaci akai. Kodayake addini muhimmi ne ga jama’a. Mutane suna riƙo da shi ba riƙon sakainar kashi ba. Har Bunza (1995:121) yake ganin cewa:

Idan abu ya gagari hankali wajen gano haƙiƙaninsa, addini ne kawai zai bayar da cikakkiyar warkarwa. Domin wannan daraja ta addini mutane na sha’awar fakuwa da addini domin tabbatar da tunane-tunanensu.

Bunza (1995:117) ya bayyana cewa addini wata hanyar bauta ce ga mutum wadda ya yi imani da ita don samun kusanci da ubangijinsa, ko aljaninsa, ko dodonsa ko magabatansa. A wasu lokuta, ana gwama addini da yanke-yanke da kaɗe-kaɗe da aje wasu abubuwa kamar ɓaƙar akuya da sauransu. Haka kuma Bunza (1995:117-119) ya rattabo wasu dalilan yin addini ga mutane cewa mutane suna yin addini domin kariya daga maƙiya, da mugayen aljannu. Sai kuma cewa ɗan’ Adam yana buƙatar wasu dokoki da zai tafiyar da rayuwarsa da mu’amalarsa da sauran mutane. Ana yin addini domin tarbiyyar da rayuwar mutane. Ana yin addini domin neman sakamako na duniya ko na lahira.

Addinin musulunci, addini ne da mafi yawan Hausawa suke bi. Kodayake kafin zuwan addinin musulunci. Hausawa suna da addininsu na gargajiya da suke bi. Wannan addini ya shige su sosai, musamman kan yadda suke riƙo da al’adunsu ƙwarai. Ko da musuluncin ya zo, Hausawa ba su daina wasu al’adunsu na gargajiya ba, hasalima sai suka rinƙa gwama wasu tsatsube-tsatsuben al’ada da addini. Sai dai Bunza (1995:164) ya ayyana cewa babban abin da ya taimaka wajen yaɗuwar addinin musulunci a ƙasar Hausa, shi ne sarauta. A duk yankin da addinin ya kai, sai ya biya ta fada, sarakuna sun karɓe shi, sun ba da goyon bayansu.

3.1 Sarrafa Nassin Ayoyi

Nassin ayoyi su ne ayoyin Alƙur’ani mai tsarki waɗanda suke maganar Allah ce da aka saukar ga Annabi SAW zuwa ga sauran bayi. Cikin ayoyi da ta yi magana a kai, akwai ayar da take cewa maza su yi aure daga mace biyu zuwa uku, su auri ɗaya idan ba za su iya adalci ba. Wannan aya ta zo cikin suratun Nisa’i aya ta 3.

Marubuciyar ta nuna yadda maza ke kau da ido daga ƙarashen wannan aya. Su auri fiye da mace ɗaya, kuma ba za su iya adalci ba. Da yake a kansu hukuncin yake ba ka jin wani bayani, don suna yin son ransu, ba a bin da addini ya ce ba.

…Ayar da Allah Ya ce a yi mata biyu ko uku ko huɗu da wuya ka ji an ƙarasa ƙarshenta, tun da za a nuna cewa ana yin mace ɗaya a wajen marasa iya adalci, waɗanda suka fi yin auren fiye da ɗaya? (MM shf 417)

Gadon da Godiya ta samu na mahaifinta yanzu ya dawo ga Amina, inda ta ci gadon mahaifiyarta. Malam Barau, ƙanen Malam Tsalha, shi ya yi ƙoƙarin riƙe amanar gadon Godiya da tunanin tana da rai wata rana za ta waiwaye su. Nan ma wata aya ce daga cikin suratun Nisa’i aya ta 11 da ta yi magana a kan gado. Masana da suke sharhi kan lamurran addini irin su Aliyu (1980) ya nuna cewa a game da gado akwai bambanci tsakanin mace da namiji domin akwai ayar da Allah Ya ce “Namiji yana da misalin rabon mata biyu.” Amma wannan ba wani abu ba ne da ya tauyu haƙƙi da darajar mace. Wannan bambanci ya faru saboda nauyin da yake kan namiji na hidimar iyali. Namiji shi yake ɗaukar nauyin matarsa da ‘ya’yansa, wani lokaci har da iyaye da ‘yan uwa. Ita kuwa mace ba a ce ta ɗauki nauyin kowa ba har kanta. Komi arziƙinta, mijinta ne zai ɗauki nauyinta. Kuma shi yake biyan mace sadaki kamar yadda ya zo a cikin suratun Nisa’i, aya ta 4. Malam Barau ya ce:

… Don haka da zuwanki sai na garzaya wajen malamai domin kada na ci wuta a cikina, yo gado ai wuta ce. Na tambaye shi ko ƙaƙa za a yi? Ya ce gado ya rabu da fari tun da an tabbatar Godiya na duniya lokacin da mahaifinta ya rasu, to tana da gadonsa rabi, matarsa kashi ɗaya cikin takwas, ni kuma na ɗauki ɗan abin da ya rage. Yanzu kuma da ta rasu sai ki kwashi rabin gadon mahaifiyarki. Ni kuma da sauran danginta na wajen uwa sai mu ji da rabi. (MM shf 451-452)

Marubuciyar ta yi tsokaci a kan ayoyin Alƙur’ani da suka yi magana kan matsayin mace da namiji a wajen Ubangiji. Cewa dukkansu halittun Allah ne, babu wanda ya fi wani a wajen Allah, sai wanda ya fi tsoron Allah.

Ya ku waɗanda kuka yi imani, ku ji tsoron Ubangijinku wanda ya halicce ku daga ruhi ɗaya, sa’annan ya fitar da na biyunsa daga cikinsa, ya fitar daga cikinsu su biyu mazaje masu yawa da mataye, wato ba su zama mutane irin na yau ba, su ruhi ne sai suka haɗa gwiwa, sa’annan suka samar da mace da namiji. (MM shf na 491)

Aliyu (1980) ya tabbatar da haka da ya nuna cewa lallai a musulunci matsayin mace da namiji daidai yake wajen daraja, duk asalin su ɗaya ne kamar yadda ya zo a cikin suratun Nisa’i aya ta 1, inda Allah Ya ce:

Ya ku mutane! Ku ji tsoron Allah Wanda Ya halicce ku daga rai ɗaya.

Da kuma in da marubuciyar ta yi ishara da wannan aya ta 13 a suratu Hujurat. Ga abin da marubuciyar ta kawo:

Ya ku mutane mun halicce ku da mace da namiji sa’annan muka mai da ku al’umma da ƙabilu domin ku sami sanayya. Mafificin cikinku shi ne mafi tsoron Ubangijinsa… (MM shf 491.)

Wannan aya tana ƙara tabbatar da matsayin mace da namiji a ɗaya ne a wajen sakamakon aikin da suka yi. Namiji ba zai fi mace lada a wani aiki da ya yi ba. Da wajen samun gafara da kuma nauyin abin da mutuum ya aikata.

An ƙara jaddada zancen rashin fifikon halittar namiji da mace a wajen Mahalicci. Dukkan su an halicce su daga abu ɗaya ne, wato turɓaya.

… An sha tafka rigingimun neman ‘yanci, wanda ya samar da gaskiya ɗaya a ƙarshe ita ce Ubangiji bai ɗaukaka wani jinsin halittarsa a kan wani ba. (MM shf 492).

Bayan wannan, ta bankaɗo zantukan ko wasu lamurra na addini, waɗanda mata suke ganin kamar addini ya tauye su ta nan. Ko kuwa suke ganin an fifita maza a kansu a irin wannan hukunci na shari’a. Marubuciyar ta bayyana ba haka abin yake ba. Ta kawo manufar shari’a a waɗannan hukunce-hukunce da maza suke amfani da su suna ƙasƙantar da al’amuran mata. Suna dubar su a matsayin wata halitta koma-baya. Wannan ma wani nassi ne daga cikin ayoyin Alƙur’ani. Ya zo cikin suratul Baƙara aya ta 282:

Ya uwar mace kada ƙarya ta sa ki bar addininki, ubangiji cewa ya yi ‘Ya karrama ‘ya’yan Adamu sa’annan ke ma kina cikin ‘ya’yan Adamu ko ba haka ba. In namiji ya fi ki gado ba don ya fi ki ba ne, sai don an ɗora masa nauyin ba ki sadaki ne da ciyar da ke da tufatar da ke da ba ki matsuguni, wanda a haka sai nashi gadon ya ƙare, naki ko hannu ba a sa ba. In ance ba a ƙarbar shaidarki, sama da tasa, ana gudun yawan tausayinki ne, kada ki ji tausayin mai laifi ki ƙi bayar da shaida. (MM shf na 494)

Aliyu (1980) ya nuna a game da shaida akwai ɗan bambanci tsakanin namiji da mace. Hakan yana faruwa a wajen bayar da bashi a inda mata biyu za su tsaya a maimakon namiji ɗaya. Maganar gado da marubuciyar ta yi, Aliyu (1980) ya nuna akwai bambamci tsakanin mace da namiji domin Allah Ya ce: “Namiji yana da misalin rabon mata biyu.” Wannan bambanci bai shafi darajar ‘ya mace ba.

Haka kuma, marubuciyar ta ci gaba da sarrafa ayoyi don ƙoƙarin ƙwatar wa mata ‘yancinsu da nuna cewa addini bai tauye su ba, hasali ma shi ne ya ba mata cikakken ‘yanci. Wannan ya zo cikin suratul Baƙara aya ta 36:

Mata mu buɗe idanunmu, ba mu muka fito da Adamu daga Aljanna ba. Ayoyin cewa suke Sheɗan ne ya fito da su daga shi har Hauwa’u. A wasu ayoyin ma za ka ga wajensa sheɗan ya tafi… (MM shf na 494)

Dangane da wannan nassi da marubuciyar ta sarrafa, Aliyu (1980) ya nuna cewa ba mace ce ta sa Annabi Adamu ya ci itaciyar da Allah Ya hane su. Shaiɗan ne ya ruɗe su shi da matarsa Hauwa’u. Kuma suka gane kuskurensu, suka roƙi Allah gafara kuma Allah Ya gafarta masu. Daɗin daɗawa, ya ƙara nuna cewa a cikin suratuɗ Ɗaha, aya ta 120-122 Annabi Adamu kaɗai aka zarga wajen cin wannan itaciya da aka hane su, saboda shi aka nuna an ruɗa.

3.2 Sarrafa Nassin Hadisai

Marubuciyar ta kawo nassosi daga hadisai don kare martabar mata. Ta nuna yadda ake sauya manufar hadisan don jefa mata tarkon da ba za su iya fita ba. Daga cikin hadisan da ta yi magana kan su akwai hadisin da ke maganar cewa da wani zai iya yi wa wani sujada, da an umurci mace ta yi wa mijinta sujada.

Hadisan Manzo SAW da ake juyar da da fassarar su, ana tauye haƙƙin mata kamar wajen mace ta yi wa mijinta sujjada, da Allah ya so wani bawa, ya yi wa wani sujada da mace ta yi wa mijinta. Da faɗar aljannar mace tana ƙarkashin duga-dugan mijinta. Sai dai cewa aljanna ‘ya’ya tana wajen iyaye mata.

Bayan haka, hadisai sun zo daga binciken masana yadda Manzo Sallallahu Alaihi Wasallam ya yi umurni da kyautatawa ‘ya’ya mata. Abdullah (1997) ya jaddada cewa lokacin da musulunci ya zo, ya hana turbuɗe ‘ya’ya mata da ransu da nun aba wanda ya fi wani tsakanin mace da namiji a wurin Allah sai wanda ya fi jin tsoron Allah da ayyuka masu kyau. Don nemawa mata ‘yancinsu ne Manzo Sallallahu Alaihi Wasallam ya ce:

Wanda duk ya kasance yana da ‘ya mace sai bai turbuɗe ta da ranta ba kuma bai wulaƙanta ta ba kuma bai Fifita ɗansa a kanta ba, Allah na shigar da shi aljanna.” Abu Dawud ya ruwaito.

A ƙoƙarin marubuciyar na sarrafa hadisai, ta nuna cewa ana juya wasu hadisai ba yadda ma’anar su take ba, a hadisin da ke nuna a yi wa miji sujada don biyayya da girmamawa.

… Babu inganci a maganar cewa da kin yi wa mijinki sujada in da Allah ya so a yi wa waninsa, amma kafin nan akwai inganci a maganar cewa aljannar ‘ya’yanku na ƙarkashin ƙafafunku ku iyaye mata, sa’annan wannan ‘ya’yan mazansu da matansu. (MM shf na 494)

Don a ƙara ƙarfafa yadda shari’a ta ce, an kawo yadda Manzon Allah SAW ya yi rayuwa da matansa ta hanyar kyautatawa da ma taya su wasu hidimomin gida. Duk da hidimomin da ke kansa, amma hakan bai hana shi samun lokacin iyalinsa ba. Yana kasancewa a tare da su. Abbas ya ce:

… Shin kina tuna da hidimar da ke kan mafificin halitta kuwa Manzon Allah (S.A.W)? shi ne malami, shi ne likita, shi ne alƙali… Amma hakan bai shagaltar da shi daga taimaka wa matansa da aikin gida ba… Amma tarihi ya ruwaito mana shi yana mai taya matansa aikin gida. Aiki kuwa har da ɗinka masu kaya. (MM shf na 359-360)

Sai hadisin Manzo S.A.W mai nuni da mace ta yi wa mijinta biyayya. Har ma da akwai wanin Allah da za a iya yi wa sujjada, da mace ta yi wa mijinta.

Kullum muna jin hadisin nan mai cewa da Manzo S.A.W na umurni da a yi wanin Allah sujada da ya ce mace ta yi wa mijinta? (MM shf na 417)

An bayyana cewa maza ba su fito da inda hukuncin addini ya faɗa a kansu. Kullum sai dai ka ji abin da addini ya ce a kan mace. Suna lulluɓe duk wani hukuncin addini da ya faɗa a kansu.

Haka kuma, a huɗubar Ma’aiki S.A.W ta ƙarshe, ya yi magana kan mata sosai, a kyautata masu kuma a tausaya masu. Duk wannan ba ka ji, da yake maza ne ke da ilmin addinin da mata. Sai su bankaɗo duk wani sashi na hukunci a kan mace su saya abin da addini ya ce kansu.

… Shin kin san cewa awa nawa Manzo S.A.W ya shafe a huɗubarsa ta ƙarshe yana kira da a kula da mata, a kyautata musu?” (MM shf na 417)

Bayan wannan, an tattauna cewa maza dai kansu kawai suka sani. Duk wani hukunci marar daɗi, sai a kan mace yake aukuwa, kamar su Allah ya halicce su kawai don su danne haƙƙin mata. Cikin abubuwan da suke ɓoyewa, har da hadisin nan mai cewa aljannarku tana ƙarkashin duga-dugan iyaye mata. Duk sun sa ƙafa sun take don su ke da bakin magana. Wasu daga cikin abubuwan da ake lulluɓewa ke nan da addini ya fito da martabar mata a ciki. Su kuwa sai su yi fassara daidai da dacewarsu.

… Shin kun taɓa jin hadisin aljannarku na ƙarkashin iyayenku mata? (MM shf na 417)

4.0 Kammalawa

Bayanai sun gabata kan yadda Rahma ta sarrafa nassi daga ayoyi da hadisan Manzo SAW don neman ‘yancin mata da kuma fayyace wa al’umma cewa addini bai tauye haƙƙin mata ba, hasali ma shi ne ya sama masu cikakken ‘yanci daga irin danniyar da maza suka yi masu tun fil-azal. Marubuciyar ta kasance cikin marubutan adabin Kasuwar Kano da suka yi ƙoƙarin amfani da wannan salo mai kyau. Shi ya sa binciken ya zama daga cikin na gaba- gaba na sarrafa nassi a Adabin Kasuwar Kano.

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