Zuwan Turawa Da Sauye-Sauyen Al’amura a Kasar Hausa: Matashiya Daga Rubutattun Kagaggun Labarai

Cite this article as: Bakura, A. R., & Sani, A-U. (2026). Zuwan Turawa da sauye-sauyen al'amura a ƙasar Hausa: Matashiya daga rubutattun ƙagaggun labarai. Paper presented at the 10th Annual Conference of the Lagos Studies Association, Lagos, Nigeria.

ZUWAN TURAWA DA SAUYE-SAUYEN AL’AMURA A ƘASAR HAUSA: MATASHIYA DAGA RUBUTATTUN ƘAGAGGUN LABARAI

Na

Adamu RABI’U BAKURA Ph.D.
Department of Languages and Cultures
Federal University Gusau, Zamfara, Nigeria
Email: arbakura62@gmail.com & adamubakura@fugusau.edu.ng
Phone: 08064893336

Da

Abu-Ubaida SANI, Ph.D.
Department of Languages and Cultures,
Federal University Gusau, Zamfara, Nigeria
Email: abuubaidasani5@gmail.com | official@amsoshi.com
ORCID: https://orcid.org/0000-0001-6447-4334 | WhatsApp: +2348133529736 

Paper presented at the 10th Annual Conference of the Lagos Studies Association (LSA) on "The State of African Studies in the 21st Century: The Lagos Studies Association @10," held in hybrid format (Lagos and virtual), June 16–20, 2026.

Tsakure

Manufar wannan takarda ita ce fito da sauye-sauyen da aka samu a ɗabi’un Hausawa a sanadiyyar zuwan Turawa. Takardar ta yi la’akari da cewa, kafin cuɗanyar Hausawa da wasu al’ummomi na kusa da na nesa, suna da hanyoyin ilmantarwa waɗanda suka zama sinadarin gina ɗan’adam bisa kyakkyawan godabe. Bugu da ƙari, Hausawa suna da tsarin tattalin arziki da shugabanci da kuma yanayin zamantakewa mai kyau. An yi amfani da hanyoyin bincike waɗanda suka haɗa da, karance-karancen ayyuka masu dangantaka da nazarin, sannan an tuntuɓi waɗanda suke da masaniya game da lamarin da aka tattauna a kansa. An yi amfani da Ra’in Bayan Mulkin Mallaka (Postcolonial Theory) a matsayin wata maɓuɓɓuga ta ilimi da aka ɗora nazarin a kanta. Aikin da Edward Said ya gudanar a littafinsa mai suna, Orientalism a shekarar 1978 shi ne ya zama tushen samuwar ra’in. Takardar ta yi garkuwa da wasu ƙagaggun labarai na zube kamar, ‘Idan So Cuta Ne’ da ‘Ƙarkon Dabino’ da kuma gajerun labaran gasar ‘Aminiya Trust 2020’ waɗanda aka samu jirwayen ɗabi’un Turawa a cikinsu. Daga ƙarshe, takardar ta gano cewa, zuwan Turawa ƙasar Hausa ya wanzar da koma baya ga kyawawan al’adunmu da ɗabi’unmu da falsafofinmu. Hanyar da aka bi wajen rusa tsarin al’adun ƙasar Indiya, irinta aka yi amfani da ita wajen kawar da kyawawan ɗabi’unmu da al’adunmu da tsarin shugabancinmu. Lamarin ya kai ga yau an wayi gari wasu tsirarun jama’a ne kawai suke abin da suka so. Ba sa kula da maslahar mafi rinjayen al’ummar ƙasa.

Fitilun Kalmomi: Turawa, sauye-sauye, ƙasar Hausa, da ƙagaggun labarai.

1.0 Gabatarwa

Turawa suna tafiyar da al’amurransu ne a tsare tare da manufa ɗaya a kan dukkanin al’ummomin da suka yi wa mulkin mallaka. Suna tafiyar da lamuransu cikin ruwan sanyi da yaudara ko kuma ta hanyar amfani da makaman zamani. Sukan tsara makidodinsu a cikin tsarin ilimin da sukan ƙaddamar a ƙasashen da suka mulka – kamar dai yadda suka yi wannan tsarin a Indiya, kamar yadda aka kawo a ayyukan Kumar da wasu (2014) da Ali (2021) da Shukla (2025) da sauransu makamantansu.

Tamkar yadda ta faru a ƙasar Indiya, haka lamarin ya gudana a Nijeriya wadda farfajiyar ƙasar Hausa take cikinta. Lamarin ya fi ta’azzar a ƙasar Hausa, musamman idan aka yi la’akari da bayanan da suke biye a cikin wannan takarda.

1.1 Hanyoyin Gudanar da Bincike

Masana sun haƙiƙance cewa, bincike na ilimi yana buƙatar a fayyace hanyoyin da aka yi amfani da su wajen farauto bayanan da suke ƙunshe a cikinsa. Farko, wannan takarda ta mayar da hankali a kan bitar littattafan da aka keɓe domin laluɓo batun da ake tattataunawa a kai. Har wa yau, an yi amfani da karance-karancen ayyukan da suke da dangantaka da wannan nazari. An yi haka ne domin samo bayanai nagartattu.

Bugu da ƙari, takardar ta tuntuɓi mutanen da suke da wata masaniya a kan batun da take tattaunawa, saboda a ƙara samun haske daga gare su. Waɗannan hanyoyi, sun taimaka wajen haska wa takardar ingantattun bayanai waɗanda su ne suka sanya ta kaucewa daga abin da Hausawa suke cewa: “Jita-jita hadisin Bamaguje.”

1.2 Rain Bincike

Ra’i tamkar wata maɓuɓɓuga ce ta ilimi wadda take daidaita akalar bincike da tunanin da magabata suka assasa. Wannan dalili ya sa ake buƙatar jingina ayyukan bincike zuwa ga tunanin wani manazarci, saboda ƙoƙarin samun nagarta. Sakamakon haka, wannan takarda an ɗora ta a kan tunanin Ra’in Bayan Mulkin Mallaka (Postcolonial Theory).

Wanan ra’i dai taron dangin masana ne suka samar da shi. Ra’in ya samo tushensa ne daga tarsashin ayyukan Edward Said a sanadiyyar wani littafi da ya rubuta mai take, Orientalism a shekarar 1978. Ra’in ya mayar da hankali ne a kan fayyace yadda tsarin mulkin mallaka na Turawa ya yi tasiri a ayyukan adabi da na al’ada. Shi ne ya sa aka samu tasirin Turawa a harkokin zamantakewar al’uma kamar na shugabanci da kuma ɗabi’unsu.

Har ila yau, ra’in ya kalli yadda mulkin mallakar Turawa ya yi tasiri a kan Harshe da Adabi da kuma Al’adun al’umma. Wasu daga cikin masanan da suka yi ayyukansu bisa tunanin wannan ra’i sun haɗa da, Sapivak (1988) a wani littafinsa mai taken, Can the Subaltern Speak? Shi ma Bhabha, (1994) ya yi amfani da wannan ra’i a wani littafinsa mai suna, The Location of Culture.

Mayar da hankali da ra’in ya yi wajen fayyace tasirin da mulkin mallakar da Turawa suka yi a kan zamantakewar mutanen da suka mulka, shi ne alaƙarsa da wannan nazari. Sakamakon nazartar tasirin, ya taimaka wajen fito da yadda al’adun Hausawa suka jirkita a cikin adabin da Turawan suka koyar da su.

2.0 Halayen Al’ummar Ƙasar Hausa Kafin Zuwan Turawa

Al’ummar ƙasar Hausa sun yi amanna da mutunci ya fi kuɗi. Irin wannan aƙidar ce ta sa suka gudanar da ruyuwarsu baki ɗaya wajen taimakon raunanan da suke cikinsu. Hakan ya samu ne a sakamakon bin kyakkyawar turbar da addinin Musulunci ya aza su a kanta. Sun kasance masu kirki da nagartattun halayen da ake buƙatar kowane kamilin mutun ya mallake su.

Rayuwar magabatan nahiyar ƙasar Hausa ta kasance cike da mutunci da riƙon amana; da kunya da gaskiya da tsoron Allah da mutunta kai da kuma son juna (Shehu da Sani, 2018 sh. 274). Ganin irin waɗannan halaye ya sa Canon Robinson ya shawarci Mr. Morel da cewa:

“Duk wanda zai tafi Nijeriya, idan yana buƙatar abokin mu’amala na gari mai riƙon amana, to, ya nemi Musulmi” (Abdullahi, 1985 shf. 11).

Haka a cikin littafi mai suna: Affairs of West Africa, an kawo bayanan da Gwamna Lugga da Sir. Bryan Sharwood Smith suka yi dangane da kyawun tsarin shari’armu da nagartattun halayen alƙalanmu (Abdullahi 1985 shf.11).

Tarihi ya tabbatar da wanzuwar nagartattun shugabanni a farfajiyar ƙasar Hausa. Waɗannan shugabanni sun samu damar da za su tara abin duniya ta hanyar haramun, amma suka fi ƙarfin zukatansu. Sun fifita lahirarsu a kan duniya, har aka wayi gari suna gudun karɓar muƙami (Abdullahi, 1985 shf. 17).

Tun kafin bayyanar addinin Musulunci a farfajiyar ƙasar Hausa, Bahaushe bai amince da lamarin jima’i tsakanin namiji da mace kafin ƙulla aure ba. Duk kuwa da kasancewar akwai al’adar tsarance, budurwa takan je ɗakin saurayinta ta kwana ba tare da wani abin assha ya auku a tsakaninsu ba. Wannan ne ya sa suke aiwatar da wasu tadodin tsafi domin a tabbatar da amarya ba ta taɓa sanin ɗa namiji ba gabanin aure. A irin waɗannan al’adun, idan yarinyar ta yi jima’i da wani kafin auren, za ta kunyata a bainar jama’a. Idan ta ɓoye ba ta faɗa ba za ta mutu, kamar yadda Ibrahim (1985 shf. 5) ya tabbatar.

Bayyanar Musulunci a ƙasar Hausa ya kawo tsare-tsaren da suka kare aukuwar saduwar namiji da mace kafin aure. Hausawa kuma suka rungumi lamarin hannu bibbiyu. Turawa ma da kansu sun ba da tabbacin haka, inda suka bayar da shaidar cewa:     “Musulmin da yake Nijeriya da Afirka ta Yamma, ya ƙi jinin yin ta’ammali da karuwai. Shi mutun ne mai tsananin kishin matansa da yin kaffa-kaffa da ‘ya’yansa mata. Ba ya barin su su shiga ko’ina barkatai kamar tumaki” (Morel, 1911 shf. 225).

Ta fuskar suturce jiki kuwa, a nan ma Bahaushe ba a bar shi a baya ba, tun kafin zuwan addinin Musulunci da Turawa. Yayin da Musulunci ya bayyana sai ya daɗa inganta yanayin suturce al’aurar namiji da ta mace, tare da fayyace iyakokin jikin da za a bari a fili. Morel ya tabbatar da cewa: “Ɗan Afirka ya fi kyawun gani a cikin kayansa na iyaye da kakanni, musammam ma wanda yake Musulmi. Irin kayansu sun fi kare lafiyarsu (Morel,1911 shf. 220). Ya kuma bayyana cewa: “Kowane nau’in aiki na wannan zamanin, kayan da ’yan Afirka suke sanyawa, musamman a sassan Arewacin Nijeriya, ɗan abu kaɗan ne za a yi musu, sai a aiwatar da aiki da su.”

A cikin irin wannan halayyar da ke tattare da kyawawan ɗabi’a da al’adu Turawa suka sami magabatanmu. Abubuwan da suka lura da su, sun haɗa da abin da suka gani da idanunsu a zahiri, tare da abin da suka nazarta dangane da adabin Bahaushe da hikimominsa, a cikin sigar rubutun ajami da na Larabci. Turawan sun yi amfani da kitsattsiyar manufarsu da suka kitsa tun kafin su shigo ƙasashenmu. Sun zo da nufin rusa ruhinmu domin cimma muradansu. A wajen cimma manufarsu sun yi ƙoƙarin kawar da tsarin iliminmu na al’ada da aƙidojin da muka gada kaka da kakanni, har muka kasance a yau tamkar yadda suke buƙata.

3.0 Sakamakon Bayyanar Turawa a Ƙasar Hausa

Yayin da Turawa suka tabbatar da samuwar makarantun boko a farfajiyar ƙasar Hausa, sun yi ƙoƙarin karkatar da tunanin al’umma ga karatun Islama. Hakan ya sa matasa suka karkata wajen karatun boko. A makarantun bokon ne suka sami damar cusa wa matasa nau’o’in al’adunsu da ra’ayoyinsu, ta hanyar karanta littattafan da suka saka a tsarin manhajar iliminsu. An wayi gari matasan sun kasance suna ƙyamar ilimin addinin Islama, wanda iyayensu da kakanninsu suke alfahari da shi - sakamakon suna tsammanin samun ƙyale-ƙyalen rayuwar duniya idan suka yi karatun da Turawan suka zo da shi. Wannan ya wanzar da sauyin tunanin wannan al’ummar da ruhinsu daga na neman sakamakon lahiri zuwa ga na jin daɗin rayuwar duniya ta kowace hanya.

Turawa sun kawo wasu abubuwan da cutarsu ta fi amfaninsu yawa. Haka abin yake musamman idan aka yi la’akari da munanan halaye da ɗabi’un da aka koya ta hanyarsu. Abubuwan kuwa sun haɗa da: silima da talabijin da jarida da mujallu da otel-otel da caca. Waɗannan abubuwan sun zama sinadarin lalacewar matasan wannan al’umma.

Yayin da aka nazarci ƙunshiyar wainar da ake toyawa a waɗannan wurare ɗaya bayan ɗaya. Za a yarda cewa, matasan Hausawa a silima da talabijin ne suka fara fahimtar hanyoyin neman matan banza da yadda namiji yake sarrafa mace. A can ne suka koyi shan giya da ƙwaya da ganye da nau’o’in caca.

Ta kafar ne suka koyi yadda ake tsara tayar da tarzoma da rashin gaskiya, da kuma dabarun sata da fashi da makami da kuma hanyar kashe mutun cikin sauƙi (Kano, 1981 shf. 38). Waɗannan kafofin ne suka yi tasiri a zukatan matasanmu har aka samu nau’o’in ɓata gari da suke addabar al’umma. Wasu daga cikinsu sun haɗa da, ‘yan sara-suka da masu bangar siyasa da kuma fashin daji da dangogin ayyukan ta’addanci.

3.1 Gina Otel-Otel

Samuwar irin waɗannan muhallai a ƙasar Hausa ya kawo babbar illa a tsarin al’adun Hausawa. A wuraren ne suke aiwatar da duk nau’in fasadi da fitsara da suka gani a silima da talabijin. A nan ne sukan tare su sami kowace nau’in giya ta cikin gida da ƙasashen waje. Idan sun sha suka yi tatil, hankulansu suka gushe, sai husuma ta tashi a tsakaninsu wadda take zama sanadin salwantar rayuwa.

A nan ake shirya nau’o’in caca, a bazzarantar da kuɗaɗe da dukiyoyin da aka mallaka, cikin ƙanƙanin lokaci. Akan yi hakan ne duk a sanadin gushewar tunani da neman tara abin duniya da gumin wasu. Sakamakon haka ne gubar rashin gaskiya da rashin amana suka yi kane-kane a cikin zukatan al’ummar wannan zamani. An wayi gari kunya da tausayi sun gushe daga zukata, saboda fifita rayuwar duniya fiye da ta gobe ƙiyama.

A nan ne akan kafa kulob-kulob domin gudanar da shaye-shaye na masha’a da kuma raye-raye. Irin waɗannan wurare ne sukan zama matattarar ‘yan iska, inda mazambata kan fake su cuci bayin Allah. Mafi yawan matasa mata da maza ne sukan haɗa guiwa su kafa kulob, domin samun damar sheƙe ayarsu ba tare da wani cikas ba, (Kano, 1981 shf. 39).

3.2 Ƙagaggun Labarai

Ƙagaggun labarai suna ɗaya daga cikin rukunnan adabin Hausa na zamani. Masana adabin Hausa kamar, Yahaya, da Wasu (1992) da ‘Yar’adua, (1996) da Malumfashi  (2009) sun kira su da suna zube. Shi ne rukunin farko, kafin wasan kwaikwayo.

Rubutaccen ƙagaggen labari, shiryayye ne da aka tsara cikin azanci da hikima da yake koyar da dabarun zaman duniya a matakai mabambanta. Wannan nau’in rubutu ƙirƙirarre ne bai taɓa faruwa ba. An samar da shi ne domin hannunka mai sanda, tare da faɗakar da al’umma a kan lamuran rayuwa da suke faruwa na zahiri. Labaran suna iya amfanar da al’umma ko akasin haka.

4.0 Dalilan Samar da Ƙagaggun Labarai

Zamani yakan sauya a sakamakon wasu abubuwa da sukan faru a tsakanin al’umma. Misali, cuɗanyar al’umma da wata baƙuwar jama’a, yakan yi tasiri a rayuwar masu masaukansu. Irin wannan ne yakan haifar da sauyawar ra’ayoyin al’ummar da falsafarsu ta zaman rayuwa. Su marubutan wannan zamanin sukan kalli ciki da wajen rayuwar al’ummarsu ta lokacin domin mayar da su bisa turba. Kowane lokaci suka hango an kauce wa madaidaiciyar hanyar da ta saɓa wa al’adu da ɗabi’un al’ummar, sukan ja hankullansu zuwa ga managarcin tafarkin rayuwa.

Sauyawar lamura bayan sake mayar da mulkin ƙasar nan a hannun farar hula a shekarar 1990, ya haifar da gushewar kyawawan halaye da ɗabi’u. Wanzuwar gurbin rashin gaskiya da cin amana da handama da babakeri da dukiyar bayin Allah; a tsakanin masu mulki da waɗanda ake mulka sun samu gindin zama. Waɗannan lamuran sun yi tasiri matuƙa a rayuwar al’ummar Arewacin Nijeriya, da kuma marubutanta. Shi ne ya sa bai zama abin al’ajabi ba, idan marubuci ya rubuta bayanan abubuwan da suke faruwa sakamakon sauyin zamani wanda cuɗanya da Turawa ya kawo. Abubuwan sun zama alaƙaƙai a tsakanin al’umma, saboda kauce wa turbar da aka gada kaka da kakanni.

A wannan ƙarnin da ake ciki, an samu gwamnatoci da kamfanoni da jagororin al’umma da suka buɗe fagagen rubuta ƙagaggun labaran Hausa, kamar:

1.      Gwamnatin Jihar Kano, a ƙarƙashin shugabancin Gwamna Ibrahim Shekarau, wanda ya kafa Hukumar a Daidata Sahu, 4/9/2011.

2.      Aminiya-Trust, Dambarwar Siyasa 2023.

3.      Arc. Ahmed Musa Ɗangiwa Literary Competition (wanda ake yi duk bayan shekaru biyu), da dai sauransu.

Daga cikin ire-iren waɗannan rubuce-rubucen ne muka zaƙulo waɗanda suke da nasaba da wannan fage. Farko, mun dubi littafin nan mai suna, Idan So Cuta Ne... saboda muhimmancinsa a wannan ƙarni na 21.

4.1 Idan So Cuta Ne ...

A tsarin karatun boko da Turawa suka kawo a wannan ƙasar, ɗaliban jami’a suna da ‘yancin haɗuwa maza da mata a azuzuwan karatu, ko wajen cin abinci ba tare da wata doka ba. Idan aka cire dokar da ta hana wa ɗalibi namiji shiga ɗakin baccin ɗalibai mata, amma ita tana da halin zuwa muhallin namiji (Kano, 1981 shf. 43). Wannan tsarin an gina shi ne bisa tsarin al’dun Turawa wanda ya ba ‘yarsu ‘yancin jima’i da duk wanda take so kuma yake son ta. Su a wajensu ba aibu ba ne. Hasali ma suna da magungunan hana ɗaukar ciki. ‘Yan boko mata sun kwaikwayi wannan muguwar al’ada, har suka kai matakin da suke hangen sun mallaki ‘yancin yin abota da duk saurayin da suke so. Irin wannan abotar takan soma ne daga zancen aure, daga ƙarshe sai a ɓuge ga aikata fasadi, lamarin ya tarwatse sakamakon yaudara.

Marubuta ƙagaggun labarai sukan dubi yanayin rayuwar al’ummar wannan lokacin, sai su gabatar da littafi domin faɗakarwa da ilmantarwa tare da kawo hanyoyin daidaita lamura. A littafin Idan So Cuta Ne... an byyana aukuwar soyayya tsakanin Abdulmalik da Farida, waɗanda suka yi amanar ƙulla aure a tsakaninsu.

Tsawon lokacin da suke tare, ba wani abin fasadi da ya taɓa wakana a tsakaninsu; ko sumbantar juna ba su taɓa yi ba. Damar da suke da ita ta haɗuwa a lokacin da suke so, ba ta sa sun yi haka ba. Suna cikin irin wannan yanayin ne Haruna ya kunno kai da rana tsaka ya ƙwace wa Abdulmalik Farida. Sakamakon son da Farida take yi wa Abdulmalik, ta same shi har ɗakinsa da nufin su aikata fasadi, shi kuwa ya ƙi amsa tayin da ta yi masa. Tsoron Allah da yake tattare da shi da dauriyarsa, sai ya rubuta wa Farida takarda yana umurtar ta da ta yi haƙuri ta zauna da mijinta lafiya.

Duk da kasancewar Haruna ya raba Abdulmalik da masoyiyarsa, bai hana su ƙulla zumunta tsakaninsu ta hanyar haɗa ‘ya’yansu aure ba. A lokacin ne ɗan Abdulmalik ya auri ‘yar gidan Haruna wadda suka haifa tare da Farida.

Daga ɗan taƙaitaccen bayanin nan za a fahimci wanzuwar ilimin boko a tsakanin matasa maza da mata, ya kawar da kunyar da aka gada kaka da kakanni. Ya kuma haddasa dangogin kaba’ira a tsakanin al’umma. A can da, budurwa ba ta bin hanyar da ta san za ta yi arba da wanda zai aure ta. Haka shi ma ko bayan an yi auren, abokansa sun kai shi ɗakin amaryarsa a daren farko, ba mai sanin lokacin da yake shiga ɗakinta, ballantana sa’ilin fitarsa. Mummunar ɗabi’ar da Turawa suka kawo a ƙasar nan, ta hanyar kallace-kallacen silima da talabiji da kuma karance-karancen mujallunsu da littattafansu na nishaɗi a makarantu da jami’o’i, ita ce ta sauya wannan al’ada.

4.2 Ciki Da Gaskiya

Wannan labari ne da Zaharuddeen Ibrahim Kallah ya rubuta a shekarar 2005. An buga labarin a ciki littafi mai suna: Ƙarkon Dabino wanda Hukumar a Daidaita Sahu, Shirin Gwamnatin Jihar Kano suka wallafa. Kamar sauran marubuta, shi ma ya dubi yanayin yadda ƙusoshin gwamnati suke karkatar da kuɗaɗen da aka keɓe domin gina ƙasa, zuwa ga aljifansu.

An kawo bayanin wani matashi mai suna Sabi’u Isa, wanda ya samu aiki a wata hukuma daga cikin hukumomin jihar Kano. Bayan ya samu aiki, mahaifinsa ya yi masa gargaɗi tsattsaura dangane da tsare gaskiya da riƙon amanar da aka ba shi. Ya kuma ƙarfafa masa guiwa a kan ɗabi’ar riƙon amana da gaskiya komai rintsi (sh. 6-8).

Sabi’u ya fara zuwa ma’aikatar da aka ɗauke shi aiki da ƙudurin bayar da tasa gudummawa domin gina al’umma. Bayan Sabi’u ya kai muƙamin Akanta, ya sami matsala - sakamakon an tura masa takardar fitar da kuɗin aikin zaizayar ƙasa a wasu ƙananan hukumomi guda huɗu. An ruɓanya adadin kuɗin sau biyu, wato miliyan 40 a madadin 20. Ya yi ƙememe ya ƙi sa hannu domin fitar da kuɗi. Hasali ma Jirge ya bayyana masa ta haka suke samun abin da suke harka, kuma shi ma akwai kason da za a ba shi. Sabi’u ya tsaya kai da fata, ya ƙi sa hannu. Lamarin da ya janyo Daraktan ma’aikatar ya fusata, har ya zama silar mayar da shi saniyar ware. Ba a komai da shi, hatta masinjan hukumar ya fi shi walwala (shf. 9-10).

Abokansa suna zargin sa da rashin ba da haɗin kai wajen wasoson dukiyoyin al’umma, har ta kai Lawal yana ce wa Sabi’u:

Abokina mun rasa yadda za ka dawo kan hanya, yanzu duk cikin abokanmu kai ne ba ka mallaki gida ba, gwanda yanzu ma ka sayi wannan tsohuwar motar. Koyaushe kai nake ɗora wa wannan laifi, na sha ji daga mutane suna cewa, ka ƙi yarda a yi da kai. Ya kamata ka sani yanzu zamani ya sauya. Idan ba ka bai wa abokan aikinka haɗin kai ba, to za ka dauwama a inda kake. (shf. 12 -13)

Jin wannan mummunar huɗubar da Lawal ya yi masa ta sa Sabi’u murmushin mamaki, har yake cewa:

Lawan ke nan, wato kana ganin cin hanci ne zai yi mini maganin matsala. Ai komai ɗaga hankalina, arziki na Allah ne. Ban fara aiki da irin wannan manufa ba. Ka sani tun muna makaranta nake da wannan aƙidar. Zan so kai ma ka yi tunanin wannan maganar. Na ɗauka muna aiki ne don cigaban jiharmu da mutanenmu. Kana ganin ya dace a fitar da kuɗi za a yi wa jama’a aiki, sannan wasu tsirarun mutane su yi kwana da kuɗin. (shf. 12 -13)

Ko da Turawa suka same mu, sun tarar muna da tsarin iliminmu na addinin Islama wanda ya horar da mu ɗabi’un riƙon gaskiya da amana. Ya hana mu yaudara, yayin da waɗannan ababen sun kasance al’adu ne na Turawa. Shi kuwa tsarin iliminsu da falsafarsu abubuwan da suka ƙunsa ke nan. Shi kansa mulkin mallakar da suka kawo a ƙasashen da suka mamaye, tattare yake da su. Sakamakon haka, duk ƙasar da suka kutsa da wannan gubar ce suke rusa ruhin al’ummarta, su kawar da imaninta. Irin wannan gubar ba ta tsaya ga ‘yan boko kawai ba, ta yi naso har a cikin ruhin sauran al’umma. Shi ne ya sa wasu suka karkata wajen neman ƙulla dangantaka da irin waɗannan mazambata, ba manufarsu mutanen kirki ba.

Marubucin ya nuna Sabi’u yana neman Asabe da aure, amma saboda ba ya cikin jinsin mayaudara, sai aka hana shi aka ba wanda bai kai shi matsayi ba, wato Bashari. An yi haka ne domin shi Bashari yana cikin sahun mayaudara sakamakon tasirin rashawa da cin hanci (shf. 13). Hasali ma abokansa suka ba shi baya, sun ɗauka ba shi da ƙashin arziki. Su kuwa al’ummar unguwarsu cewa suke, tsabagen rashin gaskiyarsa ne ya hana shi tsinana komai a rayuwarsa, idan aka yi la’akari da aikinsa (shf. 14).

Marubucin ya nuna Sabi’u ya bar aikinsa, cikin ikon Allah ya sami wani aikin a ƙarƙashin Ƙungiyar Agaji ta Gwamnatin Amurka. Ya sami sauyi cikin ɗan lokaci kaɗan. Hakan ya sa mahaifinsa ya kira shi, ya ce masa ya tabbata ɗa nagari, kuma yana sane da duk lamarin da yake faruwa a gare shi a wajen aikinsa. Ya ƙara jaddada masa cewa, matuƙar ya tsare gaskiya, Allah ba zai tozarta shi ba (shf. 15-16).

4.3 Dambarwar Siyasa

A cikin littafin an kawo gajerun labaran Gasar Aminiya Trust 2020 waɗanda marubuta daban-daban suka gabatar. Littafin ya ƙunshi sauyin da zamani ya wanzar a ɓangaren jan ragamar tafiyar da mulkin al’ummar ƙasar. Kafin bayyanar Turawa, ana tafiyar da lamuran mulkin al’umma ne bisa tsari kamar yadda shara’ar Musulunci ta shata. Akwai ayyanannun rukunnan jama’a da aka ɗora wa alhakin zaɓar shugaba. Waɗanda akan zaɓa ba neman matsayin suke ba. Akan ba su ne bisa cancanta.

Zuwan Turawa ya haifar da sauye-sauye a wannan ƙasar kamar yadda ya zo cikin Dimokuraɗiyyar Talaka wanda Rufaida Umar Ibrahim ta rubuta. An nuna yadda Alhaji Nababa Jatau ya janye hankalin wani matshi da ake kira Rabi’u ɗan Atine, daga sana’arsa ta halaliya, zuwa ga wadda ba ta da tabbas. An yi amfani da matasan ne domin cimma wata manufa ɓoyayyiya. An yi amfani da hanyar raba kayan masarufi domin samun goyon bayan al’umma. Haka kuma, an yi amfani da malamai da matsibbata domin samun galabar zaɓe (sh. 4). Waɗannan wasu abubuwa ne da Turawa suka haifar da su.

Yaudara a lamarin tafiyar da mulkin al’umma, ita ma sabon zuwa ce. An koye ta ne ta hanyar karance-karancen mujallu da kallace-kallacen finafinan ƙasashen ƙetare. Shugabanni sukan yaudari al’umma ta hanyar yi musu alƙawuran da ba sa cikawa. Sakamakon haka ne ‘yan bangarsu sukan fito fili su zage su, kamar yadda aka nuna a shafi na 5 a cikin litttafin, inda Rabi’u ya zagi ubangidansa na siyasa. Lamarin ya kauce wa tarbiyyar ƙasar Hausa da tsarin Islama. A Muslunci zagin wani ma haramun ne balle shugaba.

A zamanin siyasa, masu zawarcin wani muƙami sukan yi wa tsageru kyautar ƙasaita, domin su ja hankalinsu wajen nema musu al’umma don samun nasarar cin zaɓe, kamar yadda aka nuna a cikin labarin (shf. 8-9).

 5.0 Sakamakon Bincike

An fahimci zuwan Turawa ƙasar Hausa ya wanzar da koma bayan al’adun Hausa da ɗabi’unsu da falsafofinsu. Haka kuma, binciken ya gano cewa, hanyar da aka bi wajen rusa tsarin al’adun ƙasar Indiya, irinta aka bi yayin lalata na ƙasar Hausa. Ta shafi tsarin karatu na zamani da kuma wasu abubuwan da ake kawowa na zamani masu alaƙa da kallace-kallace da karance-karance. Irin wannan hanya aka yi amfani da ita aka kawar da kyawawan ɗabi’un Hausawa da al’adunsu da tsarin shugabancinsu, har aka wayi gari wasu tsirarun jama’a ne kawai suke abin da suka so. Ba sa kula da maslahar mafi rinjayen al’ummar ƙasa. Burinsu tara abin duniya ta kowane hali.

Bugu da ƙari, an kawar da tunanin lahira daga zukatan al’umma, sai waɗanda Allah ya tsare. Akasari an raja’a ne ga rayuwar duniya. Al’umma ta watsar da abubuwan da ta gada kaka da kakanni. Alfasha ya yawaita a tsakanin al’umma. Kunya ta yi ƙaranci. A kullum ana ƙara karkata kan salon rayuwar Turawa, wanda a yau shi ne ya kasance abin burgewa.

5.1 Kammalawa

Wannan takarda ta bayyana yadda halayen Hausawa suka kasance kafin cuɗanyarsu da Turawa, da taɓarɓarewar da aka samu a sakamakon haɗuwarsu da su. Takardar ta yi ƙarin haske dangane da matsayin ƙagaggun labarai a adabin Hausa da dalilan samar da su. Ta la’akari da ɓangarorin labaran da aka nazarta, al’adun Turawa yana ƙara yin tasiri a kan Hausawa. Wannan ƙalubale ne babba da yake buƙatar tashi tsaye domin yaƙar sa. Zamani ya zo ne domin ya tsaya – ba zai yiwu a koma baya ko a yi watsi da sauye-sauyen da zamani ya kawo ba. A bisa haka, mafita ita ce Hausawa su yi amfani da zamani yadda ya kamata. Su fitar da hanyoyin da za su ci gajiyar zamanin tare da kawar da duk wasu abubuwa da suke matsayin illa ga al’adunsu kyawawa da addininsu da mutuncinsu.

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