Takobi a Muhallin Tsaro Ga Zagezagi

Citation: Soba, S.A. & Saleh, M.A. (2026). Takobi a Muhallin Tsaro Ga Zagezagi. Tasambo Journal of Language, Literature, and Culture, 5(2), 18-24. www.doi.org/10.36349/tjllc.2026.v05i02.003.

TAKOBI A MUHALLIN TSARO GA ZAGEZAGI

Daga

Sani Aliyu Soba
GSM: 0806617 7342
Gmail: Sanisoba@gmail.com

Da

Muhammad Aminu Saleh
GSM: 08036166585
Gmail: Salehaminu769@gmail.com

Tsakure

Sunan “Zazzau” an same shi ne daga takwabi. Wannan yana nuni da muhimman abubuwa guda biyu, (i) muhimmancin shi wannan takwabi da kuma (ii) muhimmancin tsaro a wannan masarauta. Manufar wannan maƙala ita ce nazartar dabarun tsaro a ƙasar Zazzau musamman ta la’akari da gurbin takobi a fannin tsaro domin irin muhimmancinsa ga tarihin Zagezagi. Takardar ta yi masa kallo na tsanaki da tsafta ta fuskar fayyace ma’anoninsa da kashe-kashensa. Dabarun da aka bi wurin gudanar da wannan bincike su ne bitar kundatattun bayanai game da Zazzau da kuma wannan takwabi. Bugu da ƙari, an yi hira da waɗanda suke da masaniya game da tarihin masarautar da kuma takwabin domin inganta bayanan takardar. Takardar ta gano cewa, Zazzau ce kaɗai daular da aka sanya wa sunan takwabi a ƙasar Hausa. Har ila yau, ta samu tsaro da ɗaukakar suna a dalilin hakan.

Fitilun Kalmomi: Tsaro, Zazzau, Takobi, Muhalli

Gabatarwa

“Tsaro” muhimmin ɓangare ne da ya shafi zamantakewa. Zamantakewa kuwa wani babban ɓangare ne na al’ada. Kalmar al’ada ba baƙuwa ba ce a kunnuwan Hausawa. Kalma ce da suka saba amfani da ita a ɓangarori daban-daban. “Al’ada” a wannan takarda ba ta shafi wadda mata suke yi ba. Akwai ma’anoni da masana suka bayar game da al’ada.

Bunza (2006 sh. 22) ya yi bayanin al’ada a matsayin “dukkan rayuwar ɗan Adam tun daga haihuwarsa har zuwa kabarinsa. A ko ina mutum ya samu kansa duk wata ɗabi’a da ya tashi da ita tun farkon rayuwa ya tarar a wurin da ya rayu, ko yake rayuwa, ita ce al’adarsa da za a yi masa hukunci a kai. Babu wata al’umma da za ta rayu a doron ƙasa face tana da al’adar da take bi, kuma da ita ake iya rarrabe ta da wata da ba ita ba.” A fahimtar Sani & Saleh (2025 sh. 24). “al’ada tana nufin tsarin rayuwa ta gaba ɗaya wanda ta haɗa da sanannun sababbun al’amuran da suke gudana yau da kullum bisa wasu tsararrun ƙa’idoji da matakai da kuma waɗanda aka saba da wanzuwarsu kara zube ba tare da wata ƙa’ida ta musamman ba.”

Takardar ta mayar da hankali kan “takobi”, wanda yake ɗaya daga cikin fitattun makamai. Makamai kuwa, wani ɓangare ne na bayyanniyar al’ada. Wannan maƙalar tana da ƙudurin bayar da haske a kan mutanen da suka yi ƙoƙarin tabbatar da tsaro ta hanyar kare ƙasarsu da al’ummarsu ta wajen amfani da takobi. Wannan al’ummar ita ce ta Zagezagi.

Bitar Kalmar ‘Tsaro’

Tsaro na da matuƙar muhimmanci wanda na ɗaya daga cikin abubuwan da ke nuna matsayin cigaba tare da ƙarfin ikon Ƙasa (Gobir da Sani, 2020 sh. 209). A wannan ɓangaren takardar, an kalli tsaro ta fuskoki guda biyu. Na farko shi ne kalmar “tsaro” a lugga. Daga nan kuma an dubi ma’anar “tsaro” daga bakin manazarta.

Bargery (1993) ya bayyana kalmar tsaro da cewa; “Tsaro na matsayin kulawa da wani abu”. Illustrated Oxford Dictionary (2003 sh. 17), sun bayyana kalmar tsaro da cewa: “wani hali ne da ke ba da damar yin wata walwala a rayuwar al’umma.” Sun ci gaba da cewa, “tsaro kan ba da tabbaci da kuma sakewa wajen ci gaba da kasancewa a raye”. Ƙamusun Hausa na Jami’ar Bayero (2006 sh. 66), a nasu ra’ayin sun kalli kalmar tsaro a, “matsayin tsaron ƙofa ne kawai”. Oxford Advanced Learner’s Dictionary (2008 sh. 35), an bayyana tsaro da cewa, “abu ne da ya shafi kare ƙasa da muhalli ko kare kai daga hali ko wani bala’i da sauran ire-irensu.

Baya ga waɗannan, ma’anoni da binciken ya duba abin da suka ce, akwai kuma wasu masana da suka tofa albarkacin bakinsu dangane da kalmar tsaro kamar yanda zamu ga wasu daga cikinsu misali:

Kevin (1960 sh. 16), ya bayyana cewa, “Ƙoƙarin kare kansu da mutanen farko suka yi daga namun daji ya ba su damar fita don neman abin da za su sa a cikinsu da kuma walwalar da suka yi”. Mahdi (1978 sh. 14), ya nuna cewa, “Hijiran da aka riƙa samu a ƙasashen Hausa daga wannan wuri zuwa wancan duk ba komai ba ne sai dai ƙoƙarin tabbatar da tsaro da kuma neman abinci”.

Muhammad (1983 sh. 47), a cewarsa; “al’ummomi daban-daban kan yi ƙoƙarin tanadin makamai da dabaru don kare kansu da muhallinsu a dalilin gurɓacewar tsaro da suke fuskanta musamman a ƙasar Hausa”. Sa’ad (1987 sh. 3-4), ya ce; “yawancin al’ummar Hausawa kan tanadi muhallinsu kusa da bishiyoyi ne a dalilin tanade-tanaden tsaro saboda waɗansu bishiyoyi na tattare da iskoki kuma yawancin Hausawa sun yi imani da cewa waɗannan iskokin ne kan ba su kariya daga waɗansu abubuwa da ka iya cutar da rayuwarsu”. Muri (2003 sh. 76-78), shi kuma ya nuna cewa, “Akwai waɗansu dabaru da fasahohi da Hausawa a ƙasar Hausa suka riƙa amfani da su wajen kare kansu da muhallinsu. Waɗannan dabarun sun haɗa da sa ido ga kai wa da komowar duk wanda ba su amince da shi ba da gadin muhallansu.

Bisa ga abubuwan da suka gabata, za mu ce tsaro a ganin wannan ‘yar takarda shi ne: “Tsaro dai wata hanya ce da al’umma kan bi tare da ɗaukar mataki na kare lafiyarsu da dukiyoyinsu da muhallinsu daga wata barazana ko cuta da za ta iya riskar su”. A ko’ina mutane su ne manyan jigajigan tsaro. Babu yadda tsaro zai inganta in babu makami ga hannun matsara. A Bahaushen tunani takobi shi ne makamin farko na artabu da tsaro da hukunci”.

Ra’in Bincike

Ra’in bincike ko mazhabar bincike wata hanya ce wadda ake amfani da wani ra’i ko ra’o’i na ilimi a yi tarke na wani sashen harshe ko adabi ko al’adu. Ta ra’i ne ake iya bayyana tarihi ko hikima ko fasaha ta wani matani na adabi ko ɓangare na al’adu tare da bin wasu dabaru ko ra’o’i waɗanda zasu taimaka wajen daɗa daidaita tunanin da ake son fitowa da shi. Ra’i kan ayyana matakai ne waɗanda za a iya ɗoraw a lur ko a hango mahangar adabi ko al’adu. Ksancewar wannan aikin ya shafi bayyana al’adun mutanen Zazzau ne da kuma tarihin gwagwarmayar da suka yi kafin samun kansu a wannan hali a yau. An ɗora wannan bincike a kan ra’in tarihi da bayyana al’adun al’umma na Tayson (2006). Ra’in da aka ɗauka na tarihi da bayyana l’adun al’umma na bayani akan; alamomin rayuwar al’umma masu matuƙar muhimmanci waɗanda suka shafi zamantakewar al’umma. Ana dannganta wannan ra’in da Marxists. Haka kuma ra’in ya shafi fito da bayanin al’adun al’umma da suke neman ɓacewa ko kuma su na fuskantar taɓarɓarewa.

Asalin Ƙasar Zazzau

Zazzau ta kafu ne a ƙarƙashin gudanarwar mulkin “Haɓe”, haɓe kalma ce ta Fulatanci wanda ke ba da ma’anar Hausawa tsintsa. Masarautar Zazzau ta kafu ne ƙarƙashin mulkin sarkin Haɓe na farko mai suna Gunguma wanda shi ne ya riƙe takobin da ake kira da suna “Zazzau”.

Fagachi (2010 sh. 44) ya ce, ƙarƙashin jagorancin Haɓe a masarautar Zazzau, Bakwa shi ne wanda ya tattara sauran ƙabilar Haɓe suka taru, suka kafa masarautar “Zazzau” mai cibiyar gudanar da mulki a Turunku (garin Turunku na kudu da birnin Zariya mai nisan kilomita 33 daga Zariya). A wancan lokaci kafin a dawo da cibiyar masarautar garin a cikin Birnin Zariya (Zariya suna ne na ɗaya daga cikin ‘ya’yan sarki Bakwa kuma an sa ma garin suna da sunanta). Garin Zariya ya zama cibiyar masarautar Zazzau a lokacin mulkin Bakwa Turunku Sarkin Zazzau na ashirin da biyu wanda ya yi mulki daga shekarar 1536-1539 yana da manyan ‘ya’ya biyu, Amina da Zariya. Ita Zariya, sunanta ne aka raɗa wa Birni a dalilin gano wurin da ake kira “Fadamar Bono” a tsakiyar birnin na Zariya a yau.

Zazzau ta kasance a mazauni daban-daban kamar Tukur-tukur da Kufena da kuma Turunku kafin kasancewa a wuri guda. Wannan juye-juyen mazaunan da Zazzau ta sami kanta a cikinsu, bai rasa nasaba da rashin tsaro da ƙasar Zazzau ta fuskanta daga maƙwabtanta da sauran ƙabilu da ke zagaye da ita. Waɗannan dalilai ne suka haifar da samun wuri guda a matsayin mazauni na din-din-din ga ƙasar ta Zazzau mai cibiya a garin Zariya.

Ma’anar Takobi

Bargery (1993 sh. 17) ya bayana kalmar takobi da cewa, “Ƙarfen da ake kare kai da shi a fagen yaƙi ko a gida”. Haka kuma, ya kawo sunayen takobin kashi-kashi kamar yadda yake kallonsa. Ya nuna cewa, akwai ‘bisalami’ da ‘dunhu’ da ‘fate-fate’ da ‘hankaltilo’ da ‘hindi’ da ‘tama’ da ‘tamogashi’ da ‘lafaranji’ da ‘almulku’ da ‘zabo’ da kuma ‘takoci’.

Roxana Ma Newman (1997 sh. 10) ta bayyana ma’anar takobi da cewa, “amfani da kansakali don kare kai”. Ƙamusun Hausa (2006 sh. 19) an bayyana takobi da cewa; makamin ƙarfe mai tsawo mai siffar wuƙa wanda ake amfani da shi wajen yaƙi ko kare kai”.

A duk wannan ma’anoni da masana suka bayar, mutum zai fahimci cewa ana amfani da takobi ne wajen kare kai a fagen artabu ko fama. Asalin kalmar takobi, kalmar takobi kalma ce da Ɗalhatu (2002:3) ke gani an aro ta ne daga harshen Azbinawa, a harshen Azbinawa su na kiransa da suna: “Takoba”, sai Hausawa suka aro suka juya shi ya zuwa takobi. Ke nan baƙo ne a wajen Bahaushe. Asalin sarautar Zazzau, Mallawa ne da Barebari da Katsinawa da Sulluɓawa su dukkansu suna da alaƙa da “Larabawa” da ake jin daga gare su ne takobi ya zo ƙasar Hausa.

Siffar Takobi

Yawanci takobi akan ƙera shi ne da tsawon hannu ɗaya ko ɗaya da rabi ko kuma tsawon hannu biyu. Wani takobi dogo ne a tsaye sa’ilin da wani takobi yakan zo a lanƙwashe mai siffar lanƙwasassar ayaba. Dukkansu dai maƙera ne suke ƙera su kuma dukawa kan yi masu kube. Ana yi ma takobi kube dai dai da tsawonsa ko sifarsa.

Ire-Iren Takobi

Binciken ya gano cewa takobi ya kasu kashi-kashi kamar haka:

(1) Tamogashi/Tagomashi ko Ɗa: Ƙamusun Hausa (2006 sh. 6) ya bayyana “tagomashi” da cewa “farin jini” ko “maganin da ke sa a so mutum”. Ke nan wannan nau’i ne na takobi mai farin jini ga masu amfani da shi wajen kare kansu. Wannan takobi ne da ake amfani da shi a ƙasar Zazzau da sauran sassan ƙasar Hausa. Takobi da ake kira “Zazzau” yana cikin nau’in wannan takobin. Yawancin tamogashi ko tagomashi ba kowane lokaci ne ake fito da shi ba saboda tanade-tanaden al’ada da ake yi masa. Da zarar an fito da tagomashi, to sai an tanadi jinin da za a ba shi ko kuma sai ya sha jini kafin ya koma cikin kubensa. A waƙar Kassu Zurmi, yana cewa;

:“Daɗa Maisharu ya ci mugun tauri

:Ga aya nan tana hita ga jikinai

:Kuma yana da makamai

:Dauri ba kamay yau ce ba

:Ga tamogashi rantsattse

:Ga ka da mugun ƙarhi

:Yanzu in hwaɗan yas same ka

:Kakka kama makanmanka

:Sanya ƙarhin ƙulli ka soki naman giwa.”

(Kassu Zurmi: Waƙar Maishibra)

(2). Babarbare: Wannan takobi ana ƙera shi ne a ƙasar Borno watau ƙasar Barebari. Wannan ya sa ake kiran sa da sunan wuri da ake ƙera takobin wato Babarbara. A tuna, daga cikin masarautar Zazzau akwai Barebari. Ga dukkan alama su suka zo da shi a masarautar Zazzau.

(3). Libarbar: Wannan ma wani nau’i ne na takobi. Ana gane su ne kawai ta ƙirarsa domin dogo ne kuma yana da nauyin gaske tare da kaifi. Ba kowane mahaluki ne zai iya ɗaukar Libarbar don amfani da shi wajen kare kansa ko a fagen artabu ko fama ba. Binciken ya fahimci cewa wannan nau’in takobin yana tafiya da zamani don irin ɓarnar da yake yi ta yi kama da irin wadda bindigar nan da ake kira libarbar take yi, don haka ana ganin cewa daga sunan wannan bindiga ne aka ba wannan nau’in takobi suna.

(4). Gaya-wa-jini-na-wuce: Wannan takobi ne mai tsawon hannu biyu kuma yana da kaifin gaske. An sa masa wannan suna ne “gaya-wa-jini-na-wuce” saboda ya fi sauran nau’in takubba kaifi don zarar an sare kan mutum da shi, ba a ganin jini a jikin takobin, saboda tsananin kaifinsa kafin jini ya fito ya wuce.

Takob'i a Adabi da Al’adar Hausawa

Adabi na nufin fasahohi da hikimomi na ƙirƙira da zalaƙa da ƙwarewar sarrafa harshe da luguden kalmomin fasaha da ke kasancewa cikin salo-salo da siga-siga na labartawa ko rerawa ko ambatawa ko samar da sautin da ke isar da manufa da ba da ma’ana ta musamman, waɗanda ke nuna hoton zuci na rayuwar al’umma na gaba ɗaya, ciki har da bayyanannu da ɓoyayyun al’adunsu (Sani da Bakura, 2024 sh. 319). Adabi ya kasu kashi-kashi, kuma dukkan kason adabin nan sun hango takobi a cikin rayuwar Hausawa, misali:

Waƙa: Yahya (1984:2-3) ma ga yadda ya kalli waƙa:

“Waƙa maganar hikima ce da ake rerawa ba faɗa kurum ba wadda ke da wani saƙo da ke ƙunshe cikin wasu kalmomi zaɓaɓɓu, tsararru kuma zaunannu”.

Alhaji (Dr) Mamman Shata a cikin waƙarsa ta “Gagarabadan namiji”, yana cewa:

Jagora: In sanya tamogashi takobi in sarai,

‘Yan amshi: Gagara badan namiji tsayayyen ɗan kasuwa

Jagora: In kau ruga guje, ba mai kama ni.

‘Yan amshi: Gagara badan namiji tsayayyen ɗan kasuwa.

(Mamman Shata: Waƙar Gagara badan namiji)

Wannan ya bayyana cewa tamogashi buwayayyen takobi ne a fagen artabu.

Karin Magana: Karin magana, wasu ‘yan guntattakin zantuka ne masu ɗauke da ma’anoni mabanbanta da ke isar da saƙwanni a duk lokacin da ake aiwatar ko gabatar da su. Akwai karin maganganun da suke bayyana muhimmancin takobi ga rayuwar Hausawa. Karin magana, zance ne tsararre wanda ake amfani da shi kuma yana da ɓoyayyen ma’ana, kamar inda Hausawa kan ce;

a.   Bakinka takobinka

b.   Harshe ya fi takobi kaifi

c.    Gaskiya takobin yaro

d.  Wanda ruwa ya ci bai tsoron kaifin takobi

e.   Idan da rabon kura a takobi, sai a sayar da takobin a sayo akuya.

f.     Maigida takobin daga.

Ɗan Hausa (2012 sh. 3-4)

Duk waɗannan karin maganganun da zarar mutum ya nazarce su, zai tabbatar da gaskiyar cewa Hausawa ba ƙaramin abu ne suka ɗauki takobi ba a al’adance da kuma fannin adabinsu.

Takobin Zazzau

Akwai maganganu biyu dangane da yadda aka ƙera wannan takobin. A cewar Ɗalhatu (2002 sh. 13) ya bayyana cewa a mazaunin farko na ƙasar Zazzau Kufena, mutanen Zariya sun iske wasu Larabawa da aka ce sun fito ne daga wata ƙasa da ake kira; “Firza”. Waɗannan mutane gwanaye ne wajen ƙere-ƙere musamman na makamai da kayayyakin da suke alfahari da su akwai wannan takobi da ake kira “Zazzau”. Wannan takobi, an ce gwanayen ƙira ne daga cikinsu suka haɗu suka ƙera wannan takobin a dutsen Kufena da ke cike da albarkatun ƙarfe. Daga baya sai mayaƙan Bakwa suka ƙwace wannan takobi kuma suka kori waɗannan mutane.

A ɓangare na biyu kuwa Fagachi (2010 sh. 3) ya bayyana cewa, mutanen Bakwa ne suka ƙera wannan takobi da ake kira “Zazzau”. Haka kuma, ya nuna cewa a lokacin da mazaunin Zariya ke a Kufena ne aka ƙera wannan takobin. Ya ce asalin sunan “Kufena”, ya samu ne a dalilin kiran sunan wurin da mutane kan ce; “Kufen Bakwa”, sai daga baya aka mayar da shi “Kufena” wanda har a yau ɗinnan da haka ake kiran wurin da shi. A cewarsa, wani shahararren maƙeri ne da ake kira da suna “Dazau” ya ƙera wannan takobi. Takobin ya kasance madogari kamar abin da mutane ke bauta masa a wancan lokaci kuma dukkan sarkin da ke jagorancin ƙasar ta Zazzau shi ne zai kasance mariƙin “Zazzau”. Tanade-tanaden da aka yi ma wannan takobin na al’ada duk lokacin da aka fito da shi sai ya sha jini. Don haka ba a fito da shi sai za a fita fagen artabu kawai. Daga farko an fara kiran takonin ne da suna “Zak-zak” daga nan kuma sai ya koma ana kiransa da suna; “Zazzau”. Wannan takobi ya kai ga ana rantsuwa da shi a zamanin Haɓe ga dukkan abin da ya shafi rantsuwa.

Ma’ajiyar Zazzau a Mazaunin Haɓe Na Dindindin

A lokacin da aka kasance a mazaunin Zariya na dindindin da ke a Fadamar Bono, takobin da ake kira “Zazzau” ya kasance a hannun waɗansu mutane da ake kira Zage-zagi. Anan ake aje wannan takobin. Wanda ke zuwa don kula da takobin shi ne ake kira da suna “Madau Zazzau”. Daga baya ya koma “Maɗau Zazzau” amma daga bisani sunan ya koma “Madauci Zazzau”. Wannan sarautar ta Madaucin Zazzau, asalinta daga ƙasar Zazzau ne. Duk ƙasar da suke amfani da shi, to sun yi aro ne daga ƙasar Zazzau. Wannan takobi ya kasance a ƙasar Zazzau har zamanin sarkin Zazzau Makau (1802-1804).

Takobin Zazzau a Yau

A shekara ta 1804 a lokacin da Shehu Usmanu Ɗanfodiyo ya aiko da wakilansa ƙasar Zazzau. Ya aiko da mutane huɗu (4) wato:

i. Musa Bamalle

ii. Yamusa Babarbare

iii. Abdulkarim Bakatsine

iv. Abdulsalam Basulluɓe

Dukkansu sun kasance da takubbansu a rataye saman kafaɗarsu kuma sun ci nasarar kafa tutar Musulunci a ƙasar Zazzau. Da labarin ya kai wa Makau sai ya zagaya tsakanin Ƙofar Kibo da Ƙofar Jatau ya fasa ganuwa ya ɗauki kayayyakin yaƙinsa. Cikin abin da ya ɗauka har da wannan takobin mai tarihi “Zazzau”. Ganuwar da ya fasa don ɗauko waɗannan kayayyaki nasa, ita ake kira “Ƙofar Matarkwasa”. Ko da yake an rufe ƙofar daga baya saboda rusa bautar iskoki. Bayan Makau ya ɗauko waɗannan kayayyaki, bai zame ko’ina ba sai ya tafi yammacin Zazzau ya kafa garin da ake kira da suna: “Suleja”. A can ya kasance yana ta yaƙe-yaƙe daga ƙarshe aka kashe shi a garin da ake kira Lapai.

A kowace ranar Sallah in sarkin Suleja (wanda ake kira sarkin Zazzau Suleja) ya yi hawan Sallah ya kan ɗauki takobi ya zaburi dokinsa da nufin zuwa Zazzau don karɓe garin da ‘yan jihadi suka karɓa. Fadawa kan biyo shi da gudu su rinƙa fesa masa ruwan buta, sai zuciyarsa ta huce, sai ya dawo.

Takobin da ake kira Zazzau, yana nan a hannun sarkin Suleja ƙarƙashin kulawar wani Bawa da ake kira “Wahu”. Shi “Wahu” na ƙarƙashin Madakin Zazzau Suleja ne.

Marubucin littafin “Jafaru Ɗan Isiyaku” Ɗalhatu (2002 sh. 11) ya bayyana mani cewa; ya tafi Suleja ya kai fiye da shurin masaƙi don ƙoƙarin ganin wannan takobin da ake kira “Zazzau” amma sun ƙi su nuna masa. Har ta kai ga cewa in sun ji daga Zariya yake, basa masa kallon kirki. Sai ya yi ƙaryar cewa daga Sakkwato yake, shi ma sai dai su ja shi da labari kawai. Ya ƙara da cewa, an bayyana masa cewa, a kan buɗewa sarki ne a duk lokacin da aka naɗa shi sarauta. Kuma takobin na cikin wani akwati na musamman ne. Bayan an nunawa sarkin da aka naɗa (wato sabon sarki) sai a rufe akwatin. Darajar wannan takobin da ake kira “Zazzau” ya fi a rataya a kafaɗa kamar sauran takubba.

Tanade-Tanaden Da Aka Yi Wa Takobin Zazzau

Ƙarfen da aka ƙera wannan takobin na musamman ne, sannan tsawonsa ya sha bamban da tsawon sauran takubba. Ba ƙaramin mutum zai iya ɗaukarsa don amfani da shi ba. Kamar yadda Ɗalhatu (2002 sh. 12) da Fagachi (2010) suka bayyana cewa an yi amfani da jinin mutum da jinin dabbobi da kuma wasu garin magunguna da suka ce an ƙi bayyana masu don samar da dafi da zai yi illa nan take ga duk abin da aka sara da shi. Sannan kuma ya kasance duk wanda zai yi amfani da shi sai ya yi takatsantsan saboda kada wannan takobi ya yi masa rauni, don idan ya raunata shi, ba zai warke ba har abada

Muhimmancin Takobin Zazzau Ta Fusakar Tsaro

Al’ummar Haɓe a Zazzau sun yi amfani da takobi wajen yaƙe-yaƙen da suka fafata da ƙasar Kano da Kafin-maiyaƙi da Kwararrafa da Gwari da Kadara da Kaje da Katab da sauran ƙabilu da ke zagaye da ƙasar ta Zazzau. Kuma wannan takobin ne aka yi amfani da shi don samun nasara a waɗannan fafatawar.

Zagezagi na amfani da takobin wajen adana dukiya. Yawancin takubban da ake amfani da su don adana dukiya suna kasancewa ne waɗanda aka ƙera su da zinari. A duk lokacin da ake son kuɗi sai a sai da shi ko kuma a narke shi don sayar da shi da daraja. Wannan takobin ma da za a sayar da shi ba ƙaramin daraja zai yi ba a yanzu. A Zazzau, tun lokacin Haɓe su na amfani da takobi don kare kan su da iyalinsu a duk lokacin da suke tunanin wata barazana ta tsaro da suke fuskanta. A taƙaice, da wahala ka sami gidan da ba a rataye takobi a ɗakuna da ke cikin gida a matsayin ko ta kwana. A zamanin Haɓe a ƙasar Zazzau a kan yi amfani da takobi a duk lokacin da za a yi wata tafiya, a kan rataye a kafaɗa ko kuma a kuturin doki don gudun ƙalubale da ka iya barazana ga rayuwarsu a kan hanya. Sukan yi amfani da takubba wajen wasannin tauri ko kuma ire-iren wasannin gargajiya da suke aiwatar da su a al’adance. Takobin kan taimaka a zamanin Haɓe wajen aiwatar da farautar namun daji don samun abinci da kuma abin masarufi.

Ana amfani da takobi a zamanin Haɓe a Zazzau don zartar da Haddi ga mai laifi. Ana amfani da takobin da ake kira da suna “Gayawa jini na wuce” wajen zartar da haddi. Wanda kan zartar da haddi ga mai laifi ana kiransa “Hauni”. Wurin da ake zartar da haddin a Zariya ana kiransa da suka “Jakara”. Wannan wajen na nan a bakin kasuwa da ke cikin garin Zariya.

A zamanin Haɓe sukan yi amfani da takobin da ake kira “Zazzau” don rantsuwa ga mutumin da yake son ya tabbatar da gaskiyarsa a kan wani lamari.

Yanda Takobi Zai Inganta Tsaro a Yau

Kasancewar an samu ci gaba ta fuskoki daban-daban musamman ta fuskar kayayyakin da ake amfani da su wajen tsare kai da ƙasa. Bai kamata a ce an yi watsi da wannan abu mai muhimmanci ba, wato takobi. Wajibi ne mutum ya kasance da takobinsa a ɗakinsa da ɗakin matarsa da kuma jikinsa a duk lokacin da zai yi tafiya ko zai kasance a wuraren da yake fuskantar barazana ta tsaro.

A yau, kasancewar barazanar tsaro ta damu al’umma amma duk da haka ‘yan banga ko ƙato-da-gora, ba abin da suka fi amfani da shi daga takobi sai gora, kuma ana samun sauƙi ga ayyukan ta’addanci da suke faruwa a yawancin sassan ƙasar nan.

Naɗewa

Ba don takobi ba da sunan Zazzau bai yi fice a tarihin ginuwar ƙasar Hausa ba. Zazzau ita ce ta kare martabar takobi da yayata amfanoninsa. Irin matsayin da takobi yake da shi a Zazzau ya bai wa sarakunan ƙasar Hausa damar saka shi cikin manyan makaman tsaron ƙasashensu. A da ba a raba Bahaushe da takobi. Zagin sarki da matsara fada da ‘yan gitta takobi ba ya nisantar kafaɗarsu. A tarihin ginuwar ƙasar Hausa takobi wani babban jigo ne ga tarihin naɗa sarautunsu. A Zazzau akwai Zak-zak, a daular Kabi akwai takobin Kanta. A daular Sakkwato akwai takobin Sarkin Yaƙi Aliyu Joɗi. A Gobir akwai takobin sarki Bawa Jangwarzo da dai sauransu.

Duk da kasancewar sunan takobi baƙo a harshen Hausa, babu daular da takobi ya yi tasiri cikin daulolin Afrika ta Yamma kamar daular Hausa. A koyaushe takobi makamin tsaro ne, kayan aikin mahukunta ne ga yanke hukunci, abin ƙawar mazaje ne a balaguro kuma kayan wasan kura ne a fagen artabu. A Zazzau takobi sarki ne kuma madogara ga sarakuna da talakawansu.

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