Gudummuwa Da Muhimmancin Sarakunan Gargajiya A Tsari Na Gunduma: Misali Daga Gundumar Jibiya Ta Jihar Katsina

Takardar da aka Gabatar a Taro na Farko wanda Ƙungiyar Tuntuɓa ta Shirya don Ƙara wa Juna Sani a kan Gudummuwa da Muhimmancin masu Riƙe da Masarautun Gargajiya a Ƙasar Katsina, bisa Misali da Gudumar Masauratar Ƙasar Jibiya ta Ƙasar Katsina, wanda aka Yi a Ranar 17 ga watan Mayu, 2026, a Ɗakin Taro na Dikko Umar Radda da yake a Sakatariyar Ƙaramar Hukumar Jibiya ta Jihar Katsina, a Ƙarƙashin Jagorancin Galadiman Jibiya, Alhaji Saminu Salihu Jibiya, 2026

GUDUMMUWA DA MUHIMMANCIN SARAKUNAN GARGAJIYA A TSARI NA GUNDUMA: MISALI DAGA GUNDUMAR JIBIYA TA JIHAR KATSINA

Daga

FARFESA ABDULRAHAMAN ADO
Sashen Koyar da Harsunan Nijeriya,
Jami’ar Umaru Musa Yar’adua, Katsina.

1.0 Gabatarwa

Sarakunan gargajiya sune shuwagababbnin da suke riƙe da madafun iko na sarautun gargagajiya. Shuwaganni ne waɗanda suke jagoranta, da jan ragamar duk wasu harkokin zaman tare na talakawansu (Alhassan,1988, sh.66). Zango (2025), ya bayyan cewa, su ne ginshiƙan da duk wata gwamnati za ta dogara a kansu, domin samar da tsaro da zaman lafiya da ci-gaban ƙasa. Wannan ne ya sanya duk wata gwamnatin da ta shigo ƙasar Hausa, takan ruga, ta nemo su, idan wata matsala ta samu, a cikin al’umma, domin warware ta (sh. 68). Ke nan, su “mazaunai” ne, waɗanda dole a zauna da su. Abin nufi, sarakunan gargajiya rukuni ne wanda duk abin da za a yi, sai an sanya su a ciki, domin a cim ma burin gudanar da abin.

Ita kuwa, sarautar gargajiya, salon mulki ne da iko, irin wanda aka gada, kaka da kakanni, ake gudanar da shi a cikin tsarin da ake yin sa, tun a zamanin dauri (Sa’id da wasu (editoci), 2006, sh. 159). Mohammed (2025), ya kalle su a matsayin wata “buɗaɗɗiyar gwamnatin gargajiya,” wadda a kodayaushe, ƙofarta a buɗe take a wajen sauraren duk wani ƙorafi daga talakawanta (sh.77).

Masu riƙe da masarautun gargajiya, su ne iyayen al’umma, kuma sune jagororinsu a cikin mu’amulolinsu na yau da kullum, a cikin zamantakewarsu. Duk wani hani da horo da kiyaye ƙa’idar da aka shata, duk su ne suke kula da su (Alhassan, 188, sh.66).

A wannan takarda, an fara da kawo bayani na sharar fage (Background of the Studies), a inda ka bayyana matsalar da ta haifar da gabatar da takardar (Research Problem), tare da kawo ma’anonin wasu muhimman kalmomin da suka danganci wannan bincike na shuganbanci (Definition of Research Key Words). Daga nan kuma, takardar ta kawo bayanai na ire-iren masarautu da sarakunan gargajiya, a taƙaice, bisa matakan kafuwar al’umma da shugabancinta, tun daga maigida har zuwa sarkin gari. Bugu da ƙari, an kawo bayanai a kan matsayin shuwagabanni masu riƙe da masarautun gargajiya a idon Hausawa. Kazalika, an kawo bayanai a kan gudummuwa da muhimmancin sarakunan gargajiya a mataki na gunduna, wanda aka bayar da misalai daga gundumar Jibiya ta jihar Katsina. Daga ƙarshe, an kawo wasu shawarwari waɗanda ake tsammanin, idan aka bi su, za a iya samun cigaban wannan gunduma ta Jibiya ta fannin sarakuna da masarautun gargajiya.

1.1 Sharar Fage

Ganin muhimmancin da sarakunan gargajiya da masarautun gargajiya na ƙasar Hausa suke da shi a ƙasar Hausa, shi ya sanya, aka rinƙa yin nazari a kansu, a fannin siyasa, a cikin manhajar koyar da al’adun Hausawa a cikin Jami’o’in Nijeriya. A Jami’ar Umaru Musa Yar’adua ta Katsian, a Sashen Nazarin Harsunan Nijeria, a ƙarƙashin jagorancin Farfesa Bishir Abu Sabe, kuma, a lokacin mulkin shugaban Jami’ar, watau, Farfesa Salihu Shehu Mohammed, aka gudanar da taron ƙasa-da-ƙasa (na duniya), a kan harsunan gida da sarautun gargajiya da kuma tsaro, a ranar 27 ga watan Afirilu, 2026. Wannan yana nuni da cewa, a kodayaushe, Jami’o’inmu, tare suke da sarakuna da masarautun ƙasar Hausa, kuma a kullum, suna ta yin ƙoƙarinsu a wajen yaɗawa da adana daraja, da mutunci, da ƙimar sarakuna da masarautun gargajiya na ƙasar Hausa.

Hakazalika, saboda muhimmancin wannan ginshiƙi na sarautu da masarautun gargajiya na ƙasar Hausa, sai ga shi a yau, 17 ga watan Mayu, 2026, gundumomin Jibiya da Ɗaɗɗara, a ƙarƙashin shugabancin Galadiman Jibiya, Alhaji Saminu Salihu, aka sake shirya taro, domin ƙara fito da muhimmancin, da ire-iren gudummuwoyin da sarakunan gargajiya suke bayar, ba ma kamar a matakin gunduma, wadda Hakimai, na Ƙaramar Hukumar Jibiya ta jihar Katsina, suke riƙe da su.

A tsari na zamani na siyasar yau, Hakimai suna cikin manyan ginshiƙai na sarautun gargajiya na ƙasar Hausa. A tsari irin na yau, Hakimai suna a ƙarƙashin mulki na fadojin Ƙananan Hukumomi. Don haka, a yau, Ƙaramar Hukumar Jibiya, tana ɗauke da gundumomin hakimci na hakimai guda biyu, watau Gundumar Jibiya da kuma ta Ɗaɗɗara. Bari a bi kowanne.

Tun asali, gundumar Jibiya, gunduma ce mai ɗimbin muhimmanci a ƙasar Katsina, wadda ta haɗa muhimman abubuwan cigaba a cikinta, kama daga lamurran siyasa da tattalin arziƙi da zaman lafiya. To, ammam, a yau, sai lamurra suka kasance mata cikin wani hali. A zamanin yau, gundumar Jibiya tana gamuwa da wasu ƙalubalen rayuwa masu tarin yawa, waɗanda ake buƙatar kowa ya sa hannunsa, ya bayar da gudummuwarsa, domin dawo mata da marowarta ta asali. Hausawa ma na cewa: “Kashin baƙi, sai taro.” Abin nufi, ana son kowa ya ba gundumar Jibiya goyon baya, ta ɓangarori daban-daban, domin samar mata da maslaha da cigaban rayuwar a duk faɗin gundumarta. Wannan abu ne na wajibi ga duk wani ɗan Jibiya. Don haka, a cinkin wannan takarda, an yi jawabai na tunatarwa da faɗakarwa da tambihi, kan ire-iren gudummuwar da sarakuna da masarautun gargajiya a matakin gundunma ta Hakimi, suke takawa, a wajen kawo alfanu masu tarin yawa, na cigaban gundumar Jibiya ta cikin ƙasar Katsina.

Gundumar Jibiya, masarauta ce ta Sarkin Arewan Katsina Hakimin Jibiya. A wancan lokaci, Muhammadu Duma, shi ne farkon Hakimin Jibiya, wanda aka naɗa a matsayin “Gatarin” Katsina (Lugga, 2006, sh.59). A wannan takarda, an kawo bayanai waɗanda suka shafi Jibiya, a matsayinta ta gunduma mai cin gashin kanta, wadda take da Hakimi ɗaya, watau Alhaji Rabe Rabi’u, “Gatarin” Katsina, kuma Sarkin Arewacin ƙasar Katsina (Lugga, 2006, sh.60).

A bayanan da aka samu, muhallin gundumar Jibiya, a cikin ƙasar Katsina, abin a yaba ne, domin ta haɗa iyakoki da manyan gundumomi na jihar Katsina da kuma wasu garuruwa masu muhimmanci na ƙasar Nijar, kamar haka: Jibiya, ta yi iyaka da garin Katsina daga Yammam maso Arewa. Daga gabas, maso kudu kuwa, ta yi iyaka da gundumar Batagarawa. Haka kuma ta yi iyaka da gundumar Batsari daga kudu. Bayan haka, daga Yamma, ta yi iyaka da ƙasar Zamfara. Buda ƙari, daga Arewa, maso Yamma, ta yi iyaka da Madarumfa ta ƙasar Maraɗi, a Jamhuriyyar Nijar. Haka kuma, ta yi iyaka da gundumar Ɗan Issa da Kandamau daga Arewa maso Arewa, dukkaninsu a ƙasar Maraɗi na Jamhuriyar Nijar. Kazalika, gundumar Jibiya ta yi iyaka da gundumar Kaita daga Gabas maso Arewa (Mamman, 2014, sh.178; Sade, 2026, sh. 3).

Ita ma, Gundumar Ɗaɗɗara, gunduma ce mai cin gashin kanta, wadda aka yanko ta daga gundumar Kaita, a shekarar 1990, a lokacin mulkin Alhaji Ali Usman, a matsayin Ɗanmadamin Katsina (Lugga, 2006, sh.82). A bayanan da aka samu,[1] an bayyana cewa, gundumar Ɗaɗɗara tana ƙarƙashin Ɗanmadamin Katsina, wanda a yau shi ne Alhaji Usman Usman Nagwaggwo (Nagoggo). A ƙarƙashinsa, akawai Magaddai 7, watau Galadima (wanda shi ne Galadima Sanusi Sanusi Ɗaɗɗara yake shugabanta a yau), da Magaji Gangara (wanda Magaji Ali Gangara yake shugabanta a yau), da Magaji Gakurɗi (wadda Magaji Gakuɗi yake shuganata a yau), da Magaji Agangaro (wadda Magaji Muntari Agangaro yake shuganata a yau), da Magaji Bugaje (wanda Magaji Mainasara Bugaje yake shugabanta a yau), da Magaji Riko (wanda Magaji Makwayo Riko yake shugabanta a yau) da kuma Magaji Kusa (wadda Magaji Shazali Kusa yake shugabanta a yau).

1.2 Ma’anar wasu Muhimman Kalmomi

Bincike ya tabbatar da cewa, kowace al’umma takan wanzar da “al’adunta na gargajiya,” a kan tsarinta da take da shi, wanda ta samu bisa irin gwagwarmayarta da ta sha, da gogewarta da take da shi na yanayin muhallin da take zaune (Umar,1987, sh.4; Gusau, 2010, sh.4). Don haka, idan aka ce “gargajiya” ana nufin wani abu na “hali” ko wata “ɗabi’a” irin na lokacin dauri, wanda aka gada kaka-da-kakanni (Sa’id da wasu (editoci), 2006, sh. 159; Bunza, 2006, sh. ɗɗɓii). A nan, ana iya cewa, sarakunan gargajiya su ne sarakunan da ake da su a ƙasar Hausa, tun asali, waɗanda suke riƙe da madafun iko a cikin ƙasar Hausa. Alal misali, a gundumar ƙasar Jibiya, sarautun gargajiyar da aka yi gadonsu, tun kaka da kakannin, a bisa tsari, sun haɗa da: na Hakimi da Magaji da na Mai’unguwa. Kazalika, a cikin kowane gida, maigida shi ne yake kula da yin iko da farfajiyar gidansa. Yahaya da wasu (2006), sun nuna cewa, kowane masarauci, yana bayar da gudummuwarsa ga sarki, domiin bunƙasa ƙasarsu (sh.75).

Idan kuwa aka yi magana a kan “sarautun gargajiya” na ƙasar Hausa, Sarki shi ne shugaba mai mulki da iko a kan ƙasa baki ɗaya (Alhassan, 1988, sh.66). Sarki shi ne shugaban da aka naɗa a kan wani muƙami, ta hanyar gargajiya (watau al’adar da aka saba yi a wuri), don ya shugabanci mutane, ya ja ragamarsu, ta hanyar mulki ko sana’a ko wani abu muhimmi ga jama’a (Umar, 1987, s. 10; Sa’id da wasu (editoci), 2006, sh. 393). Wasu kuwa, suna kallon “Sarki” a matsayin “Uban ƙasa,” wanda yake shugabatar duk wani wanda yake a cikin farfajiyar masarautarsa (Tattaunawa da Maigirma, Ahmad Muhammad Ɓatagarawa)[2] (Gusau,2008, sh.4).

Shi Sarki, ƙasarsa tana da faɗi da yawan jama’a, don haka ne ma, yake ƙara naɗa wasu ƙananan sarakuna, a fannoni da yawa, domin su taimaka masa, a wajen gudanar da mulki da iko a masarautarsa, irin su Hakimai da Dagatai (magaddai) da Masu Unguwanni da Magidanta da ƙananan sarakunan sana’o’i, kai har ma da ta ƙabilun da suke zaune a cikin masarautarsa (Galadanci da wasu, 2011, sh. 71). A nan ƙasar Katsina, a yau, Sarkin Katsina, Mai Girma, Alh. Dr. Abdulmuminu Kabir Usman (2008-date), shi ne Sarki mai jan ragamar ƙasar Katsina (Gusau, 2024, sh.123). A ƙarƙashin sa ne, gundumoni suke wanzar da mulkinsu a bisa tsarin da Sarki ya bayar. Tsarin sarauta, tsari ne na biyayya da sanin matsayi da riƙo da al’ada (Alhassa, 1988, sh. 68).

A mataki na gaba, shi ne na gunduma, wanda shi yanki ne na ƙasar mulki, wanda yake bayar da taimako a wajen bunƙasa al’ummar da take a ƙarƙashin mulkin yankin (Sa’id da wasu (editoci), 2006, sh.174). A tsari irin na sarautun gargajiyar ƙasar Katsina, Hakimi shi ne yake riƙe da gunduma, wadda take ƙunshe da dagatai masu yawa, da masu unguwanni (Sallau, 2010, sh. 8). Su kuwa, su Yahaya da wasu (2006), sun bayyan cewa, Hakimi shi ne yake lura da birane (sh.75).

Hakimi, shi ne yake bayar da gudummuwar a wajen inganta masarautar gargajiya ta ƙasar Katsina, ta hanyar taimakon dagatai (magaddai) da masu unguwanni (Kura, 2025, sh.133; Gusau, 2008, sh.3). Alal misali, gundumar Jibiya tana da Hakimi, wanda yake da sunan sarauta ta: Sarkin Arewan Katsina, Hakimin Jibiya. A ƙarƙashin mulkinsa, yana da Magaddai (ko Dagattai) guda tara, watau Magaji Mallamawa, da Magaji Faru Maje, da Magajin Gari, da Magaji Sabon Gari, da Magaji Mazanya, da Magaji Farfaru, da Magaji Zandam da Magaji ‘Yangayya, da kuma Magaji Zaure (Sade, 2026, sh. 3.). Dukkan waɗananna masarautu, suna bayar da gudummuwarsu ga Hakimin Jibiya, domin a bunƙasa ta, ta samu cigaba mai ɗorewa. Ke nan, tun a nan, abu na farko na gudummuwar da Hakimi gundumar Jibiya zai bayar na ci gaban ƙasarsa, ita ce, ya yi ƙoƙari, ya riƙe gundumarsa da duk sarakuna da masarautun da suke ƙarƙashinsa.

Zuwan da Turawa suka yi a ƙasar Hausa, sun kawo wasu sauye-sauye a cikin masarautunmu na ƙsar Hausa (Muhammad, 2020). A nan ƙasar Katsina, kafin zuwan Turawa, Hakimai suna zaune ne a cikin farfajiyar garin Katsina, suna taimaka ma Sarki wajen yaƙe-yaƙe da sauran ayyukan yau da kullum. To, amma, a zamanin Sarkin Katsina Muhammadu Dikko 1906-1944), sai Turawa, a zamanin Herbert Richmond Palmer, a matsayinsa na Rasdan na Katsina, sai aka sanya kowane Hakimi ya koma cikin gundumarsa, ya zauna tare da mutanensa ( Lugga, 2006, sh. 126; Nababa, 2006, sh. 61; Charanchi, 1999, sh.124; Kankara, 1991, sh. 8; Mamman, 2014, sh. 96; Mamman, 2015, sh.9; Gusau, 2024, sh.122).

1.3 Manufar Gabtar da Takarda

Bincike ya tabbatar da cewa, ba a yin bincike a kan wani lamari ba tare da wata manufa ba, ta alheri. Don haka, wasu manufofin gabatar da wannan takarda, sun haɗa da:

Da farko, ana son faɗakar da jama’ar, da tunatar da su a kan gudummuwar da muhimmancin sarakunan gargajiya, masu riƙe da masarautun gargajiya a ƙasar Katsina, ta hanyar bayar da misali da gundumar Jibiya, ta cikin Jihar Katsina.

Manufa ta biyu, ana son a wayar da kan jama’a na duniya baki ɗaya, da kuma talakawan jihar Katsina da na Jibiya, a kan wasu wajibabbun ayyukan da duk wani shugaba ya kamata ya kasance yana gudanarwa a farfajiyar masarautarsa, ba ma kamar Hakimi.

Bugu da ƙari, wata manufar ita ce, ana son a sake tunatar da masu riƙe da madafun iko na gargajiya a kan matsayinsu da muhimmancinsu ga al’umarsu, ba ma kamar ga talakawansu, waɗanda suke kallon ƙimarsu da darajarsu a muhallin da suke mulkinsu.

Kazalika, wata manufar, ita ce ta tunatarwa ga “masu-ruwa-da-tsaki,” a kan harkokin masarautun gargajiya, kamar irin su Shuwagabannin Ƙananan Hukumomi da Gwamnonin Jihohi, a kan ire-iren gudummuwar da masu riƙe da madafun iko na gargajiya suke bayarwa a bisa matsayinsu, da yadda al’umma suke kallonsu, domin a rinƙa yin haɗin guiwa a wajen samar da abubuwan cigaban ƙasa baki ɗaya.

1.3 Hanyoyin Gudanar da Bincike

Kowane bincike na ilimi, akan bayyana ma waɗanda za su amfana da shi, hanyoyin da aka bi, aka gudanar da shi. Don haka, hanyoyin da aka bi a wajen gudanar da wannan bincike, sun haɗa da:

Da farko, an bi babbar hanyar gudanar da bincike (Primary Source ), ta “ganawa,” Wannan hanya ce ta ganawa ta fuska-da-fuka da waɗanda ake neman wasu bayanai a wajensu a game da abin da ake bincike a kai. A wannan hanyar, an tattauna da wasu masana, waɗanda suke da masaniya a harkar sarauta da masarautun gargajiya, domin kasancewarsu ‘yan cikin gidan sarauta ko masu ilimi a game da ita, ko masaniya a farfajiyar da ake bincike a kanta, watau Ƙaramar Hukumar Jibiya, da masarautun gargajiyar da suke cikinta.

Hanya ta biyu, ita ce karantawa daga wasu rubutattun bayanai. Ita wannan hanya, ƙaramar hanya ce ta bincike (Secondary Sourse). Ita hanya ce ta tatsar bayani, wadda ba daga bakin-mai-ita ba. A nan, an karanta wasu littattafai waɗanda wasu masana tarihi da al’adun Hausawa suka wallafa, a game da al’adun Hausawa na gargajiaya na sarautun na gargajiya, da kuma bayanai a kan sarauta da masarautun da suke Jibiya da ƙasar Katsina baki ɗaya.

Hanya ta ƙarshe, ita ce wadda aka yi amfani da “Lambatattun Na’urorin Sadarwa na Zamani” (Digital Apparatus), irin su wayar Salula ta hannu da kuma Kwamfuta, watau “Na’ura Mai Ƙwaƙwalwa,” aka shiga cikin “Yanar-Gizo,” aka kalato wasu bayanai a kan lamarin da ake bincike a kansa. Wannan hanya, ita ma ƙaramar hanya ce, wadda wasu suka yi bincikensu, suka sanya a “Yanar-Gizo,” sannan aka sauko da su, aka yi amfani da su.

1.4 Ra’in Bincike

An ɗora wannan takarda a kan madosa ta: “Ra’in Shugabanci.” Shi, ra’i ne da yake magana a kan shugabancin da yadda ake zaɓar shugaba da dalilin da suke sanyawa ake zabar shugaba bisa karagar shugabancin (https://pressbooks.usnh.edu).

1.4.1 Sunan Ra’in a cikin Harsunan Turanci (Ingilishi) da Larabci da Hausa

A cikin harshen Turanci (Ingilishi), ana kiran ra’in da sunan: “Theory of Leadership.” Amma, a cikin harshen Larabci, ana kiran ra’in da sunan: ("النظريات العمال الخ" (Baalbaki & Baalbaki, 2014, sh. 518). Shi kuwa Farfesa Samir Ezzat Ibrahim Isma’il, watau Isma’il (2010), ya bayyan ra’in shugabancin, a matsayin: "النظر يات رئاسة" او "النظر يات قيادة" (sh. 201).Wannan ra’i, babbar madosa ce wadda take ɗauke da wasu ƙananan ra’o’i guda takwas, waɗanda ya haɗa da: “Ra’in ‘Yallaɓai” (https://www.wgu.edu). A cikin harshen Hausa kuwa, masana irin su Newman da Newman (2020), sun fassara kalmar “Leadership,” a matsayin “Shugabanci” ko “Jagoranci” (sh.444). Shi kuwa Skinner (2007, sh. 98), ya fassara kalmar “Leader,” a matsayin “Shugaba” da “Ja-gaba.” Don haka, sai aka ga ya dace a ba ra’in suna na Hausa, a matsayin “Ra’in Shugabanci.”

1.4.2 Sunan wanda Ya Assasa Ra’in Shugabanci

Baturen da ya fara ƙirƙirar wannan ra’i, shi ne Thomas Carlyle (1795-1881), a ƙarni na 19. Abin ya fara na da gabatar da “Ra’in ‘Yallaɓai” (Great Man Theory) (Ra’in Babban Mutum ko Maigirma ko Maimartaba ko “Yallaɓai), mai nuni da cewa, shi shuganaci abu ne na gado, wanda ake halittar mutum da shi. Shi Carlyle, dan ƙasar Scotland ne, kuma Mafalsafi, kuma masanin tarihi. Shi ne wanda, a shekarar 1840, ya nuna amincewarsa, tare da yarda, da kuma yin gwagwarmaya ta kare Annabi Muhammadu (Sallahu Alaihi wa Sallam), daga kushen da Turawan ƙasashen Yamma suke yi masa, a kan gogewa da iya mulki da sanin salon mulki da shugabancin mutanensa. Shi Carlyle, yakan yabi Annabi, ta hanyar tabbatar da cewa, Annabi Muhammadu, mai gaskiya ne, jarumi ne, wanda ya kawo haske, sannan ya yaye wa mutane duhun jahilci. A ra’ayinsa, manyan mutane suna nuna manyancesu, ta hanyar yadda suke hulɗa da jama’a (https://www.glasgowlie.org.uk) . Wasu mutanen da ya gudanar da bincike a kansu, sun haɗa da “Aleɗander the Great” da “Ganghis Kan,” waɗanda ya gano cewa, wasu shuwagabannin suna da tsatso na gado na iya yin shugabancin mutanensu. Kazalika, masanin ya ɗauka cewa, waɗanda suka yi gadon iya mulki, suna da saukakken hali daga Allah, na iya mulki da shugabancin (https://online.keele.ac.uk).

1.4.3 Magoya Bayan Ra’in Shugabanci daga Turawa

Shi “Ra’in Shugabanci,” yana da madosa mai yawa, bisa ma’anoni daban-daban da aka bayar a kan ma’anar shugabancin. Kazalika, magoya bayan ra’in sun fuskaci lamurra daban-daban ta fuskokin da ma’anonin shugabancin ta bayar, kamar haka:

Da farko, akwai Francis Galton (1822-1911), Bajamushen ƙasar Amurka, wanda shi ɗan asalin Haɗaɗɗiyar Daular Turai ce ta Ingila. A ƙarni na 20, ya yi nazari a kan ƙwayoyin halitta na gado na fitattun mutane ko shuwagabanin da suke riƙe da muƙamai na shugabanci cikin al’umma (https://pressbooks.usnh.edu).

Na biyu, akwai wani Bature mai suna Kut Lewin (1890-1947), wanda, tare da wasu masana, suka bunƙasa “Ra’in Shugabanci,” a shekara 1939, suka gudanar da bincike-bincike a kan salalen daban-daban na shugabancin (https://leadershipandperformance.com.au).

1.4.4 Manufa ko Abin da Ra’in Yake Magana a Kai

Shi wannan ra’i yana magana a kan wasu keɓantattun mutane, waɗanda Allah Ya halicce su da wasu halittatun ɗabi’u, na iya yin mulki da gudanar da shi bisa kyakkyawar turba mai kyau.

Kazalika ra’in yana magana a kan abin da yake sanya shugaba ya kasanace gogagge mai iya shuganacin jama’arsa.

Haka kuma, yana magana a kan yadda ake samar da shugaba, da kuma abubuwan na tsare-tsare na halittar da Allah ya yi wa mutum, waɗanda suke sanya shi zama shugaba.

Babbar manufar ra’in ita ce, ta bayyana dalilin da suke sanya wasu keɓantattun mutane suke zama ingantattun shuwagabanni. Da kuma bayyana dalilin suka sanya suke a matsayin ingantattu, da kuma yadda halayensu suke jawo soyayyar mutane, a bisa muradinsu na a jagoranci su.

Bugu da ƙari, wata manufar ra’in ita ce, ta bayar da wani karan-gwaji, wanda za a iya gwada inganci ko rashin ingancin shugaba a fannin jawo jama’a, da yi masu jagoranci na mulki a matakai daban-daban na rayuwar.

Wata manufar ita ce, bayyana abubuwan da shugaba ya kamata ya mayar da hankai a kansu, domi y cimma gurinsa na shugabancin jama’arsa (https://www.wgu.edu).

1.4.5 Danganta Manufofin Ra’in da wannan Bincike kan Shuwagabanni Gargajiya

Idan aka lura da bayanan da aka kawo na manufofin ra’in, za a iya fahintar cewa, mutum yakan zama shugaba ne, idan daman Allah ya shirya shi, ya halicce shi da wasu halaye da ɗabi’u, a cikin jinin halittarsa, na ya zama shugaba.

Ke nan, Allah ne yake halittar wanda zai zama shugaba bisa halittaccen hali na ƙwayar halittar gado, na basira da juriya, waɗanda ya kamata su kasance tare da shi, da yadda zai iya jure duk wasu lamurran da ka iya tasowa a cikin sha’anin mulkinsa.

A bisa nazari na haƙiƙa, madosar wannan ra’i ta yi daidai da ta wannan bincike, domin dukkansu suna magana n a kan shugabancin na muƙamai ko sarakuna na sarautun gargagaji, waɗanda ‘yan gado ne, masu jinin sarauta, maɗaukaka, masu daraja da ƙima da muhimmanci a cikin al’ummar da suke yi wa al’umma jagoranci, da jan ragamar lamurransu na rayuwarsu.

Kazalika, su waɗannan shuwagabanni da wannan aiki yake magana a kai, su ne waɗanda suke da juriya a bisa mulkinsu ta fuskantar duk wasu lamurran da suka shafi ƙalubalen jama’a.

Bugu da ƙari, su ne waɗanda suke da gadajjen gado na jinin sarauta, waɗanda Allah Ya halitta da kwarjini da ƙima da gogewa a wajen salon gudanar da mulki.

Mashi (2013), ya bayyan cewa, masu sarautar gargajiya, ba zaɓarsu ake yi ba, amma, wata “ƙwarya-ƙwaryar” “demokaraɗiyya” ce take sanya ake aza su bisa muki, bisa lasisin da suke da shi na haihuwa. Abin nufi, saboda yana da gadon jini na sarauta (sh.445).

1.4.6 Dangantakar Ra’in da Binciken da Addinin Musulunci

Shi addinin Musulunci, ya yi magana a kan “Shugabanci,” wanda a cikin Alƙur’ani, a suratul Ali-Imrana, sura ta 3, ayoyi na 26-27, Alla (Maɗaukakin Sarki), ya ce:

قل آللهم ملك آلمتك تؤتى آلملك من تشآع وتنزع آلملك ممن تشآع وتعز من تشآع وتذل من تشآع بيدك آلخير إتك عل كل شيع قدير

“Ka ce: “Ya Allah Mamallakin mulki, Kana bayar da mulki ga wanda Kake so,

Kuma Kana zare mulki daga wanda Kake so, kuma Kana buwayar da wanda Kake so,

Kuma Kana ƙasƙantar da wanda Kake so, ga hannunKa alheri yake. Lalle ne Kai,

A kan kowane abu, mai iko ne (Gummi, 1985, sh. 26-27).

Idan aka lura da waɗannan ayoyi, za a iya fahintar cewa, Allah Shi ne Yake zaɓar wanda Yake so, Ya ba shi shugabancin. Duk wanda Allah Yake son ba shi shugabancin, to, Yakan shiya shi, ya ilmamantar da shi da halaye na ƙwarai, tare da ba shi iyawa da ƙwarewa da gogewa, wadda za ta sanya ya iya jagoranci da jan ragamar al’ummarsa.

Shi ma ra’in shugabancin, abin da yake magana a kai, ya zo daidai da abin da ayoyin Alƙur’ani suka faɗa, cewa Allah ne Yake “tace” waɗanda Yake so, Ya ba su shugabancin al’umma. Masanin da ya ƙirƙiro “Ra’in Shugabanci,” watau Carlyle, ya yi ma magana a kan Annabi Muhammadu (Sallahu Alaihi wa Sallam), a matsayin wanda Allah Ya fi so, Ya kuma tace shi, Ya ba shi shugabancin al’ummar duk duniya. Kazalika, masanin ra’in ya yi magana a kan Annabi Zurƙallaini, wato “Aleɗandar the Great,” a matsayin wanda Allah Ya tsame shi, Ya tace shi, Ya shirya shi, Ya ba shi shugabancin da shi ma ya zama fitaccen shugaba mai cike da ƙwarewa da iyawa da gogewa a salon mulkinsa.

Shi ma wannan bincike, yana magana ne a kan shuwagabannin ƙasar Hausa ta Katsina, ba ma kamar Hakiman gundumar Jibiya da na Ɗaɗɗara, waɗanda Allah Ya zaɓa bisa soyayyarsa, Ya tace su, Ya ba su iko da mulki na shugabancin na Hakiminci na Ƙaramar Hukumar Jibiya. Kazalika, kawai ga shuwagabannin gundumomin Jibiya da Ɗaɗɗara, kawai ya yi mawa ba, Allah riga Ya yi haka ga Sarkin Katsina da Dagatai (Magaddai) (na cikin gundumomin Jibiya da Ɗaɗɗara) da Masu’unguwanni (waɗanda suke cikin gundumomin Jibiya da Ɗaɗɗara) da Magidanta masu shugabancin iyalansa (na cikin gundumomin Jibiya da Ɗaɗɗara). Ke nan, da ra’in da binciken da faɗar Allah (Subuhanahu wa ta’ala), duk manufa ɗaya gare su. Kuma abu iri ɗaya suke magana a kai. Allah Ya sa mu dace!

2.0 Tunanin Bahaushe A Game Da Shugabansa

A al’ummar Hausawa, Sarki shi ne yake zama a matsayin babban shugaba. Duk wasu muƙamai na sarauta, suna a ƙarƙashinsa ne, waɗanad suke gudanar da shubancinsu domin tallafa masa (Sarki), a wajen gudanar da mulkinsa. Saboda haka, dole ne ya kasance an sami wani tsari na biyayya wanda talakawa za su rinƙa yi wa shugabansu.

To, amma, a wannan haujin bincike, duk wani mai riƙe da madafun iko na sarautar gargajiya, ana ɗaukar shi a matsayin shugaba, mai tallafa ma Sarki gudanar da mulki. Mulki shi ne gudanar da harkokin hukuma a kan jama’a (Sa’id da wasu (editoci), 2006, sh. 350). Harkokin hukuma kuwa, a kan jama’a, bai wuce riƙe ragamar al’amurran jama’a, da bayar da umurni ba. Jama’a su ne suke yarda su bayar da dammar a mulke su, watau yi abin da ake so a kansu, a lokacin da aka so.

Da zarar an ce wannan shugaba ne, to, akwai wasu halaye, waɗanda talakawansu suke sa ran su gani a gare shi. Don haka, ina roƙo ga Hakimin Gubdumar Masarautar Jibiya da na Ɗaɗɗara, ma wasu da suke a wannan taro, da su saurara da kyau, su saurari waɗannan tuane-tunane na Hausawa a kan shugabansu. A yau, a wannan taro, ku ne aka ɗauka a matsayin shuwagabannin da Hausawa suke tunani a kansu, a matsayinsa na masu riƙe da sarautar gargajiya, kamar haka :

2.1 Shugaba Shi ne Yake da Mulkin Kowa da Komai.

Bahaushe ya ɗauka cewa, Sarki ne yake da mallakin dukkan ƙasa gaba ɗayanta.Wannan shi ne ya sanya ake cewa ‘Sarki Uban Kowa’’ ko ‘’Sarki Uban Ƙasa.’’ Haka kuma, wannnan shi ya sa Bahaushe ya yarda da cewa, “rashin lafiyar Sarki,” shi ne “rashin lafiyar ƙasa.” Bincike ya nuna cewa, kafin zuwan addinin Musulunci, idan ana son a gaishe da sarki, akan ɗebi ƙasa a ce: “Ga kayanku !’’To, amma da addinin Musulunci ya zo, sai aka rinƙa cewa: “Ranka Sarki ya daɗe !’’ A taƙaice, shi ne aka ɗauka a matsayin mai jan ragama da bayar da iko, don haka, ana sa ran shi adali ne (Umar, 1987, sh.10).

2.2 Shugaba Ba Ya Yin Laifi

A tunani na Bahaushe, abin ƙazanta ne, a ce, Sarki ya yi laifi. Shi shugaba, zaɓi ne na Allah. Allah ne Ya tace shi, Ya tsarkake shi, Ya ba shi shugabancin na jan ragamar al’ummarsa. Shugaba, zaɓaɓɓe ne, kuma masoyin Allah. To, ashe ko don jin kunyar Allah, shugaba ya kamata ya kame kansa daga duk wata alfasha, da badaƙala, da karya dokokin ƙasa. A bisa wannan tunani na Hausawa, Hausawa suka samar da “faɗe” na azanci, wanda suke cewa: “Mai dokar bacci, ba ya yin gyangyaɗi.” Rashin jin daɗi ne, a ce shugaba ya yi laifi. Sai dai, shi Shugaban Ƙungiyar Cigaban Batagarawa da Kewaye, kuma Tsohon Grand Khadi, kuma Alƙalin Alƙalan Lardi, watau Justice Ahmad Muhammad Ɓatagarawa, a lokacin da ya karanta wannan sashe a cikin wannan takarda, sai ya ce, a cire wannan sashe, domin “taƙawa” da jin tsoron Allah, da nuna jin kunya ga Allah, a ce wai, “Shugaba ba ya laifi,” ta la’akari da, abubuwan da shuwagannin yanzu suke aikatawa. Don haka,, abin kunya ne a ce ba su laifi. Amma, duk da haka, gudummuwar da shugabannin za su bayar ga al’ummarsu, ita ce, su “kame kansu” daga aikata duk wau miyagun ɗabi’u. Wannan zai ƙara kawo masu ƙima da daraja, a idanun talakawansu. Bincike ya tabbatar da cewa, a zamani dauri, an ɗauki saraki ko shugaba a matsayin wani “allah,” wanda ake jin tsoro, kuma ba ya yin laifi. Don haka, yakan hukunta mai laifi, domin an ɗauka zalunci ne a yi laifi (Mashi,2013, sh.443). To, amma, a lura, wannan tunani ne kawai na malam Bahaushe. Ke nan, duk shugaba mai laifi, abin bai kamace shi ba, kuma bai kamata a bi shi ba, don ya karya ƙa’idar rayuwar ta zamantakewar al’umma.

2.3 Shugaba Yana Jin Gulmar da Aka Yi a Kansa

Haka kuma, Bahaushe ya ɗauka cewa, shugaba (sarki) yana jin duk wani mai yi da shi a bayan idonsa. Wannan shi ne yake tabbatar da bin tsari na sadarwa a tsarin shugabancin gargajiya na ƙasar Hausa. Duk wani abu da ya faru a matakin unguwa, mai’unguwa yakan sanar da shi ga dagaci (magaji). Shi kuma, magaji, yakan kai zancen ga hakimi. Daga nan kuma, sai zuwa wajen sarki. Ke nan, babu abin da yake ɓoye ga sarki. Bincike ya nuna cewa, wannan yana da nasaba da yarda da aka yi cewa, abokan hamayya ne suke yi da sarki. Idan aka yi tsammanin yana ji, sai a kauce yin gulma a game da sarki. Wannan wani mataki ne na tsaro.

2.4 Shugaba Ba Ya Yin Musu da Talakawansa.

Bugu da ƙari, an ɗauka cewa sarki ko shugaba, ba ya yin musu ko gardama da duk wani mutum. Saboda da haka, duk abinda sarki ya faɗa daidai ne. Duk abin da sarki ya ce, ya baka, to, ta zauna, ba wanda zai yi masa musu. Bahaushe ya ɗauka cewa, yin gardama ko musu da sarki na kawo raini. Saboda haka, aikin sarki ne ya zama mai tsayar da magana, da yanke shawara. Ke nan, idan sarki ko shugaba ya yi musu ko gardama, to, duk wani aiki nasa, da ya yanke shawara a kansa, to, zai rushe.

2.4 Shugaba Ba Ya Raki.

Baya ga haka, Bahaushe ya ɗauka cewar shugana (sarki) ba ya yin raki. Alal misali, har abada ba za ka taɓa jin sarki ya kuwwata a kan wani abu ba, ko nuna wani ajizanci a kan wani al’amarin da ya same shi ba. Grand Khadi, mai ritaya, kuma Shugaban Ƙungiyar Cigaban Ɓatagarawa, Alhaji Ahmad Muhammad Ɓatagarawa, ya bayyan cewa, bai kamata shugaba ya nuna gazawa ba ga duk lamurransa ko da kuwa na rashin kuɗi ne. A kodayaushe, idan talakawa suka je wajen shugaba neman wani abu, kada ya nuna rashi ko ya yi raki a game da rashinsa. Shugaba ya tsaya, ya nuna ƙana’a. A bincike da aka yi, a lokacin tattaunawa da Tsohon Grand Khadi, ya nuna cewa, an taɓa yin wani sarki a ƙasar Hausa wanda ya sanya takalmi da kunama a ciki. Ko da ta harbe shi, bai ce uffan ba, sai dai ya ce wa maƙarrabansa a dawo gida daga tafiyar da aka fara yi. Haka ma, an taɓa yin sarkin da aka datse masa ɗanyatsa a yayin da ake neman rufe masa ƙofar motar da ya shiga. Bai ce ko Uhm ba, sai dai da aka ga jini na zuba a jikin ƙofa kafin a ankara. Wannan wata layayya ce ta nuna juriya da rashin raki.

2.5 Shugaba Yana Rikiɗa

Bahaushe ya ɗauka cewa, duk wani shugaba, kamar sarki, yana da kwajin da ake kallonsa da shi, a matsayin mai rikiɗa. Talaka, a gargajiyance kan yi wa sarkinsa kallon yana cancanza kamannin siffofinsa, saboda kwarjinin da yake da shi, a idonsa. Alal misali, wata sa’a yakan ga sarki ya canzawa zuwa launin fari, ko da shi baƙi-baƙi ne. Haka kuma, wani lokaci launinsa yakan sauya zuwa baƙi-baƙi ko wankan tarwaɗa ne da makamantansu. Wannan yana da nasaba da cika ta kamala ta hanyar sanya sutura ta mutunci. Hausawa na cewa: “Sutura, ita ce mutum.” Alal misalai, duk sarki ana son a ga shigarsa, ta kasance ta manyan kaya da suka haɗa da babbar riga aska tara, da ‘yar-ciki da kuma wando tunas, wanda aka yi wa aikin surfani a ƙafarsa, sannan ga alkyabba ta alfarma, ga rawani, ga kuma casbaha a hannu. Wannan ta sa, duk wani mabiyi yake gane jagoransa ta hanyar lura da yanayin tufafinsa wanda shi yake bayyana nau’in aikin sa a fada, da kuma cikin al’umma. Yau da gobe, ta sa aka fahimci matsayin kowane, har ma aka iya gane su, da zarar an gansu, ba tare da sun yi magana ko sun bayyana kansu ba, domin, shigar sutturarsu, ita take yin ishara zuwa ga matsayinsu.

2.6 Shugaba Ba Ya Gano Cikin Sauƙi.

Kazalika, a gargajiyance, Bahaushe ya ɗauka cewa, sarki ba ya gano siddan maɗalaƙan. Wannan al’amari haka yake, domin an ɗauka cewa, ganin sarki wanki ne na zunubi. Saboda haka, an ɗauka cewa, duk wanda ya yi sa’a ya ga sarki a wannan shekara, to, duk zunubansa na wannan shekara ya wanke, kamar yadda ruwa ko sabilu yake wanke dattin tufafi. [3] Wannan shi ya sa a fada, akwai ‘’shamaki’’ da ‘’sarkin ƙofa’’. Abin nufi, duk wani shugaba dole ya kasance yana taka-tsan-tsan a wajen hulɗa da jama’arsa. Abin nufi, kada ya kasance “kara-zube,” ko ya kasance “arha,” mai sauƙin gani, ba tare da bin wasu matakai ba. Amma, duk da haka, kada kuma ya kasance “tsada,” mai wuyar gani. Sai dai ya kasance tsaka-tsakiya, saboda lamarin tsaro (Tattaunawa da Farfesa Muhammad Sada Bature a ranar 06/05/2026).

2.7 Shugaba Ba Ya Yin wasu Ɗabi’u na Gazawa.

Kuma, a gargajiyance, Bahaushe ya ɗauka cewar sarki ba ya yin wasu ɗabi’u irin waɗanda sauran mutane ke yi. Misali, an ɗauka cewar sarki ba ya cin abinci. Haka ma, an ɗauka ba ya yin bayan gida, domin akan ga an kwana an tashi, amman, sarki bai cewa zai zagaya ba. Wannan yana nuni, da cewa, babu yadda za a yi, a ga shugaba yana cin abinci barkatai a kan titi. Kazalika, kada ya kasance, ana ganinsa yana tafiya bayan gari, domin biyan buƙatar ba-haya, da makamantan irin waɗannan. Wannan nuna ƙaranci ne da gazawa, shugaba ya fito da ajizancinsa a fili. Kazalika, kada talakawansa, su nemi wani abu a wajensa, ya ce, “babu”, sai da ya ce “za a ga yadda za a yi,” ko kuma ya faɗi wasu kalamai masu tausawa da gamsuwa.

2.8 Shugaba Ba Ya Yin Motsi Barkatai.

Bahaushe ya ɗauka cewa, sarki ba ya yin yawo barkatai, kamar wani “shanshani, sarkin yawo.” Bahaushe ya ɗauka cewa, duk wani aiki na gaɓa, ko wani motsi, ba zai yi ba, sai an ce ya yi. Misali, idan ana son ya yi tafiya sai a ce ‘‘takawarka lafiya !’’. Idan ana son ya yi kawan zuwa wani sashe sai a ce ‘’mazgaye!’’. Idan zai zauna sai a ce ‘’sunkuye !’’. Idan ana son ya natsu, a lokacin da yake zaune, sai a ce ‘’gyara zaki !’’ Idan zai faɗi abin da bai dace ba lokacin da yake yin wani jawabi ga talakawansa, sai a ce: ‘’hattara !’’.Wannan dalili ne ma ya sa duk saki yana da sarkin zagi mai yi masa jagora. Wannan na nufin cewa, kada shugaba ya kasance yana tafiya shi kaɗai, a kowane lokaci. Ya kasance yana tafiya tare da wasu abokai ko wasu masu riƙe da sarautun gargajiya, daga fadarsa. Yana iya ya naɗa mashawarta da Majidaɗi da makamantansu

3.0 Gudummuwa da Muhimmanci Sarakunan Gargajiya na Ƙaramar Hukumar Jibiya

Gudummuwa kalma ce mai nufin bayar da taimako na aiki ko kuɗi ko abinci ko sutura ko wani abin alfanu (Sa’id da wasu (editoci), 2006, sh.171). Ita kuwa kalmar muhimmanci, tana nufin abu mai daraja wanda yake da amfani ƙwarai da gaske. Kazalika, yana iya nufin abu na farko da mutum ya kamata ya yi, saboda darajarsa. (Sa’id da wasu (editoci), 2226, sh. 350).

A nan, gudummuwar da muhimmancin Hakiman Ƙarama Hukumar Jibiya, na nufin ire-iren taimakon da sarakunan gargajiya, Hakimin gundumar Jibiya, watau Sarkin Arewar Katsina, Maigirma Alhaji Rabe Rabi’u da Hakimin gundumar Ɗaɗɗara, Ɗanmadamin Katsina, Maigirma Alhaji Usman Usman Nagwaggwo (Nagoggo), za su iya bayarwa a yau, ga yankunansu da suke a cikin Ƙaramar Hukumar Jibiya.

A nan, ƙasa, an kawo bayanai a kan wasu ayyuka na gudummuwar sarakunan gargajiya na Ƙaramar Hukumar Jibiya ta Jihar Katsina, masu nuna muhimmancinsu da na matsayinsu a idon duniya, kamar haka:

3.1 Jan Ragamar Shugabanci.

Shugabanci shi ne muki ko iko (Lawal, 2011, sh.91). Babban gudummuwar da sarakunan gargajiya, za su iya bayarawa ga jama’arsu, shi ne gudanar da kyakkyawan mulki mai inganci ga al’ummarsu. Shugaba ne kan ja ragamar duk wasu al’amurran da za a yi a cikin ƙasarsa. Misali, akan sanya shi a kan gaba a wajen neman wani abu, wanda za a kawo shi a cikin ƙasarsa, domin gina ta da bunƙasa ta, a fannoni na kiyaye lafiyarsu da ta dukiyarsu da ta ƙasa baki ɗaya, da makamantansu (Lawal, 2011, sh.91). Haka kuma, duk wani abu da ake gudanarwa, na tarurruka na ci-gaban ƙasa, ya kamata ya kasance a kan gaba, a wajen halartar taro na ƙasa, tare da bayar da shawarwari na ƙwarai da za su kawo ci-gaban ƙasarsa da kyautata zamantakewar mutanen da yake shugabancin (Muhammad, 2020, sh.11).

Ke nan, ya zama wajibi a ga shugaba ya rinƙa halartar wuraren irin na jana’iza da suna da ɗaurin aure da ayyukan gayya na ci-gaban ƙasarsa, a matsayin gudummuwarsa ta wakiltar mutanensa. Alhaji Musa Ɗanƙwari Maradun, yana cewa:

Jagora :Riƙe talakawanka da kyawo,

‘Y/Amshi :Kai masu hairi,

:Ka sa su hanyoyin Musulunci,

:In sun hamɓare ka tanƙwaso su,

:In ko sun ƙiya a ba su kashi,

(Gusau, 2009, sh.99, a cikin:Kawal, 2011, sh. 92)

Abin da ake nufi a nan, shi ne, kada shugaba ya “tsubbace” a wuri daban, na nuna halin “ko-in-kula” a wajen shugabatar mutanensa. Baya ga haka, a duk lokacin da aka ce Sarki ya kira wani taro na masu riƙe da sarautun gargajiya, na Ƙaramar Hukumar Jibiya, ya zama wajibi ga hakimai da dagatai da masu unguwanni su garzaya, su halarta, a matsayin wakilan mutanensu, domin su jiyo wni abin da z su dawo masarautarsu, su ɗabbaƙa shi. Wannan shi ne shugabanci! Bai kamata duk wani shugaba ya ƙi zuwa ba. Kazalika, a mataki na Ƙaramar Hukuma, a duk lokacin da Shugabar Ƙaramar Hukumar Jibiya, ya gayyaci masu riƙe da sarautun gargahiya, to, dole ne Hakimai da dagatai da masu’unguwanni na gundumar Jibiya da Ɗaɗɗara su halarta. Wannan bin umurni ne na tsarin sarauta irin wanda Turawa suke yi kutse a cikin tsari na masarautun gargajiya. Haka za a ci gaba da yi haƙuri da shi. Ɗa’a da biyayya ga na gaba, abu ne wanda yake cikin jinin sarakunan ƙasar Hausa. Ke nan, bai kamata a ce ba su amsa kiran na gaba da su ba. A yi haƙuri!

3.2 Samo wa Masarautarsa abubuwan Cigaba da na More Rayuwa

Haka kuma, wata gudummuwar da masarautun gargajiya za su bayar ita ce ta samo wa mutanen masarautarta abubuwan cigaba da kuma na more rayuwar. Abin sani shi ne, shi fa ‘Yallaɓai, Allah bai zaɓe shi ya zama shugaba, don ya zauna ba. Allah Ya zaɓe shi don ya ga cancantarsa na zai iya yi wa jama’a aiki na shugabancin, da samo masu abubuwan cigaba. Shi fa shugabancin, wani nauyi ne mai wahala, waɗanda suke riƙe da shi, za su iya tabbatar da hakan.

Allah a cikin Alƙur’ani Mai Girma, cikin suratul Ƙiyama, sura ta 75, aya ta 36, Allah Ya yi nuni da cewa, duk wanda aka ba muƙami, to, sai an jarabe shi, da jarabawar Allah, kamar haka: أيحسب آلإنسن أن يترك سدى (Shin, mutum yana zaton a bar shi sagaga (babu nufin kome game da sh?)) (Gummi, 1985, sh.1290).

Wannan aya, an kawo ta domin ta zama izina a gare shi (shi shugaba), domin ya tashi tsaye, ya yi amfani da sarautarsa, domin nemo wa mutanensa da yake shugabancin, abubuwan cigaba da na more rayuwar al’ummarsa. Abin da ake nufi, shi ne, Hakiman Gundumar Jibiya da Ɗaɗɗara, su tashi tsaye, su tunkari Ƙaramar Hukumar Jibiya, ita kuma ta tunkari Gwamna, domin samun biyan buƙatu. Hausawa na cewa: “Da kai, da gangar jiki, duk mallakar wuya ne.” Abin nufi, su kansu shuwagabannin Ƙaramar Hukuma, da Gwamna, suna yin biyayya ga sarakunan gargajiya, don haka idan suka nema, to, za su samu.

Alal misalai, a binciken da aka yi, an gano cewa, a gundumar Jibiya, tana buƙatar hanyoyi, waɗanda za su kawo sauƙin sadarwa a tsanain masu unguwanni da magaddai da hakimai, har ma ya zuwa wajen sarki. Alal misali, an buƙatar ingantacciyar hanya daga: Tashar Ƙwaja-Mazanya-Zandam-Batsari. A gundumar Ɗaɗɗara. Ana bukatar ingantacciyar hanya daga Ɗaddara-Gangara.

Ta haujin koyon sana’o’i, aikin hakimai da magaddai da masu’unguwanni ne, su bayar da gudummuwarsu ta hanyar lalubo wa talakawansu, wasu hukumomi masu kawo abubuwan allheri zuwa ga ƙasarsu, irin su NDC ko ma a gina Makarantar Koyon Sana’o’i, irin su B.A.T.C. Duk da cewa, an samu bayani akwai a gundumar Jibiya, to, amma, ana buƙata a gundumar Ɗaɗɗara.

Bugu da ƙari, hakimai da magaddai da masu unguwanni, suna iya amfani da matsayinsu, su tunkari Ƙaramar Hukumar Jibiya, domin sanar masu “Gidan-Arziƙi”[4] da “Gidan Yanar-Gizo.[5]” Muhimmancin matsayinsu na daraja da ƙima, su ne za su sanya, da zarar sun nema, za a yi masu, amamadadin talakawansu. Masu riƙe da masarautun gargajiya, ba ‘yan siyasa ba ne, amma, dole suna tafiya tare. A irin wannan tafiyarce, za su iya ƙwato wa talakawansa wasu abubuwan alhairai da siyasa take yi ma ƙasar, domin su kawo su a cikin gundumarsu.

3.3 Samar Da Tsaro

Tsaro wasu abubuwan ne da ake yi domin bayar da kariya ga mutum da ƙasa da gine-gine (Hornby, 2010, sh.1335). A cewar Zango (2025), masu riƙe sarautun gargajiya, runduna ce mai ƙarfi, wadda take kawo zaman lafiya da tsaro da kwanciyar hankali da kuma ci-gaba mai ɗorewa a cikin ƙasar (sh. 63). Kusan duk wasu hukumomi na gwamnati na ƙasa, ba su samun ci-gaba a harkokin siyasarsu da mulkinsu, har sai sun haɗa da masarautun gargajiya. Ke nan, su, masu ruwa da tsaki ne a harkar siyasa, amma ba ‘yan siyasa ba ne. Ko a ƙasar Haɗaɗɗiyar Daular Turawa ta Biritaniya, gwamnatin ‘yan “Riƙau,” masu halayyar riƙau ta ‘yan mazan-jiya (Conserɓetiɓe Party), tana amfani da al’adunta na gargajiya, domin cim ma burinta na siyasa (Kura, 2025, sh. 141).

A harkar samar da tsaro, shugaba shi ne yake da alhakin samarwa, da bayar da tsaro ga al’umarsa (Ado, 2013, sh.592). Maigirma, Sanata Ida (2026), ya bayyan cewa, tsaro harka ce ta masu riƙe da sarautun gargajiya, domin su ne tushe na samar da duk wani ingantaccen tsaro a cikin masarautunsu da kewaye. A duk lokacin da wani baƙon mutum ya shigo cikin ƙasa ko gunduma ko sashe ko unguwar wani masarauci, ba gwamnati ce take fara sanin ya shigo cikin ƙasarta ba, sai dai masu riƙe da sarautun gargajiya (sh.4). Ke nan, su ne suke da alhakin riƙo da ragamar tsaro na ƙasa. Wasu masanan al’adun Hausawa ma, sun nuna cewa, tsarin sarautun gargajiya na Hausawa, ingantaccen tsari ne na tsaron ƙasa (Muhammad, 2020, sh11). Abin nufi, tsari ne na hawa-hawa, wanda na ƙasa yana bayar da rahoton duk ire-iren abubuwan da suke faruwa a cikin ƙasa (Alhassa, 1988, sh. 67).

Saboda haka, tsaron da shugaba zai bayar kan ƙunshi dukkanin ilahirin wanda yake cikin mulkinsa, da duk wata dukiya da suka mallaka. Don haka, bai kamata, “mai dokar bacci, a same shi yana gyangyaɗi ba.” Abin nufi, bai kamata, shugaban da ake son ya tabbatar da tsaron dukiyoyi da lafiya da mutuncin al’ummarsa, a same shi dumu—dumi, a cikin waɗanda suke lalata harkokin tsaro na ƙasa ba. Gudummuwar da za su iya bayarwa, ita ce su samar da wasu abubuwan da za su tabbatar da tsaro, tun daga matakin unguwa, har zuwa na sarki. Alal misali, masu riƙe da masarautun ƙasar Jibiya da Ɗaɗɗara, su kasance sun samar da ƙungiyoyi na gargajiaya, a ƙarfafa su da makamai na zamani. Masu lura da tsaro na gargajiya, su ne waɗanda suke da alhaki na lura da duk wata gicciya na abin da zai kawo barazanar tsaro. Kazalika a zamanance, suna iya sassaka na’urorin zamani na tsaro ga tituna da unguwanni da gine-gine da cikin fadojin gundumomin Jibiya da Ɗaɗɗara. Baynan nan, su yi ƙoƙarin tuntuɓar Ƙaramar Hukumar Jibiya, a roƙe ta, ta sanya fitilu masu haskaka tituna da hasken lantarki mai amfani da hasken rana, da daddare. Bayan nan, su jajirce a wajen roƙon Shugaban Ƙaramar Hukuma, ya samar da ruwan “burzatshe” ko na famfo a cikin lungu da saƙon Jibiya da Ɗaɗɗara. Kazalika, a samar da tashoshin da za a girke jamia’an tsaro na Gwamnatain Tarayya, irin su ‘Yan Sanda da Ciɓil Defense da DSS da SSS da Road Safety da Sojiji, da makamantasu, waɗanda za su rinƙa zagayawa, lungu da saƙo na gundumonin Jibiya da Ɗaɗɗara.

3.4. Samar da Yanayi na Yin Sulhu

A cewar Sa’id da wasu (editoci)(2006), sun bayyana ma’anar sulhu a matsayin sasantawa ko shiryawa a tsakanin wani da wani (sh.400). Mohammed (2025), ya bayyan cewa, masarautun gargajiya suna a matsayin wani “buɗaɗɗen ginshiƙi” , wanda a kodayaushe ƙofarsa take a buɗe, a wajen karɓar duk wani ƙorafi daga jama’arta. Don haka, ɗaya daga cikin gudummuwar da masu riƙe da madafun iko na sarautun gargajiya za su iya yi ga masarautarsu, shi ne, su samar da sulhu a tsakanin talakawansu da suke mulka, domin alhaki ne a bisa wuyansa. Wannan tsari na samar da sulhu, tsari ne na tun fil’azal, wanda shugaba kan kasance kamar alƙali, wanda kan sulhunta duk wata taƙaddama da ka iya tasowa a tsakain mutanen da suke zaune a cikin iyalinsa mai yaɗo, na gandu. Idan a matakin unguwa ne, Mai’unguwa ne yake da alhakin yin sulhu. Idan a matakin ƙauye ne, magaji shi ne yake da alhakin yin sulhu. Idan lamarin na matakin birni, wadda ita gunduma ce, to, samar da sulhu ya faɗa kan Hakimi. Idan abin a matakin gari ne, to, dole Sarki ne yake da alhakin yin sulhu.[6] Don haka, kamar yadda muƙaman suke a cikin tsarin hawa-hawa, to, haka ayyukan kowa yana jingine alhakin samar da sulhu(Yahaya da wasu, 2006, sh.75). Kai! Saboda muhimmancin sulhu, hatta wasu manyan alƙalan ƙasar Katsina, irin Alƙalin Alƙalai, kuma Cif Joji na ƙasar Katsina, watau Mai Shari’a Musa Ɗanladi Abubakar NPOM, ya kafa Kotun Tafi-da-Gidanka, domin yin sulhu a tsakanin jama’ar ƙasar Katsina. Hakimai da Dagatai da Masu’unguwanni, suna iya yin koyi da wannan, su samar da wani lokaci, da zu rinƙa sauraren ƙorafe-ƙorafen jama’arsu, suna yi, suna samar da sulhu a tsakaninsu.

To, amma, idan sulhu ya ci tura, sai shugaba ya umurci a rinƙa kai fanɗararre “gidan maza,” watau jarum (kurkuku). Ke nan, ya zama wajibi ga shugaba ya samar da kurkuku. Idan ma alkalancin ya zama da wani “shubuha,” sai shugaba ya samar da alƙalai domin su wakilce shi, a wajen gudanar da mulkinsa.

3.4 Riƙo da Al’adun Gargajiya

Wani muhimmanin matsayi da masu riƙe da masarautun gargajiya suke da shi, shi ne na bayar da gudummuwar a wajen yin riƙo da kyawawan al’adun gargajiya na ƙasar Hausa. A cewar wasu masanan al’adun Hausawa, irin su Alhassan da wasu(1988) da Umar (1987) da Gusau (2010), sun bayyana hanyoyin da ake bi a yi riƙo da al’adun gargajiya kyawawa, kamar haka:

Da farko, akwai riƙo da addini. Madauci da wasu (1982), sun bayyana cewa, riƙo da yin ibada, ba ma kamar sallah, abu ce wajibi, wadda addinin Musulunci ya wajabta yin ta ga dukkan balagaggen Musulmi (sh. 29). Duk wani mai riƙe da sarauta ta gargajiya, ya kamata a ga alamun riƙo da addinin Musulunci a gare shi. Ke nan, bai kamata ba, a ce ba a ganinsa a masallaci ba, a wajen gudanar da ibadar salloli guda biyar ba. Kazalika, ana son ya yinƙa tsawata wa jama’arsa, tun daga iyalan gidansa, har zuwa sauran talakawansa, zuwa wajen harkokin ibada. Alhaji Mamman Shata Katsina, ya yi irin wannan magana, a lokaci da ya ce:

Jagora :Na tsaya ga Annabi Muhammadu,

:Kowa ya tsaya ga Annabi Muhammadu,

:Bai taɓewa nan duniya,

:Bai taɓewa can lahira.

‘Y/Amshi : Na tsaya ga Annabi Muhammadu.

(Ahaji Mamman Shata Katsina: Waƙar Begen Annabi Muhammadu Amin, 2011, sh133)

Na biyu, shugaba, ya kasance yana da sana’ar da yake riƙo da ita, wadda zai rinƙa yi domin kare mutuncinsa ta fannin tattalin arziƙi. Hausawa suna da sana’o’insu na gargajiya da suke yin riƙo da abinsu, waɗanda suke daidai da muhallinsu na ƙasar Hausa. Alal misali, sana’ar noma, tana bayar da abinci ir-iri na gargajiya ta suke tallafa ma ƙoshin lafiyarmu. Gudummuwar da shuwagabannin gargajiya za su iya yi a nan, shi ne, wajen ganin an samar ma talakawansa sana’a ko wuraren da za su rinƙa gudanar da wata sana’a ko wani aikin yi. Duk shugaban da ya tabbatar yana buɗe wa mutanensa hanyoyin da za su rinƙa samun yadda za su yi wasu sana’o’i ko sanya su a rinƙa ɗaukarsu a ma’aikatun gwamnati da ɗaukarsu cikin makarantu na zamanin a gwamnatocin jiha da na tarayya, to, wannan, zai ƙara samun ƙima da daraja a idon al’ummarsa, da kuma ta duniya.

Na uku, shugaba ya kasance jarumi mai juriya da duk wani ƙalubalen da ya tusgo. Jarunta kyakkyawar al’ada ce ta Hausawa. Nata’ala (2010), ya bayyan cewa, jaruntaka (ko zaruntaka) na nufin nuna ƙwazo da bajinta, tare da yin zarra ko fice ga duk kowane irin fanni na rayuwar wadda mutum ya samu kansa a cikinta (sh.195). Bahaushe ya ɗauka cewa sarki baya nuna gazawa. A kullum ana son a ga shugaba ya jajirce a wajen gudanar da duk wasu abubuwan da zai kawo wa ƙasarsa cigaba. Alal misali, Shugaban shirya wannan taro, watau Galadima Jibiya, Alhaji Saminu Salisu, da Sakataren Ƙungiyar nan mai albarka, wato Alhaji Muhmmad Bishir Lawal Jibiya, da duk wasu maƙarraban da suka tallafa a wajen shiryawa da gudanar da wannan taro, bisa amincewar manyan ƙasa, sun kasance jajirtattu mutane. Haka ake son shuwagabannin al’umma su kasance! Na tabbatar da sun gamu da ƙalubale iri-iri, amma, suka cigaba da aikinsu, har sai da suka ga an cim ma burinsu ana haɗin kai, da bunƙasa ƙasa, da kuma faɗakar da masu riƙe da sarautun gargajiya, a kan aikinsu, don sanin muhimmancinsu, da gudummuwar da lamarin zai bayar, a Ƙaramar Hukumar Jibiya.

Yahaya da wasu (2006), sun nuna cewa, ba a zaɓar shugaba a bisa muƙami, sai dai in ya kasance jarumi ne, jajirtacce, wanda zai iya mulkin, ya kuma kai ƙasarsa zuwa “tsaunin daɗi,” na cigaba (sh.73). Alhaji Mamma Shata Katsina, shi ma ya nuna irin wannan halayya ta jarircewa, a cikin wata waƙa ta sa ta “Gumina nake ci,” kamar haka:

Jagora :Kuma kowa ya miƙe dangi,

:Mui tattalin mu nemi na kanmu

: A yau kowa guminsa yake ci,

‘Y/Amshi :Ku ‘yan yara Gumina nake ci

(Waƙar Alhaji Mamman Shata: Amin, 2011, sh. 130)

Idan aka yi la’akar da wannan ɗiyan waƙa, za a iya fahimtar cewa, riƙe muƙamin sarauta, sai jarumi, jajirtacce, mai juriyar ɗaukar kwaramniyar al’ummarsa.

Bugu da ƙari, Alhaji Mamman Shata Katsina, a cikin waƙarsa ta “Gumi na Nake Ci,” ya fito fili, ya yi magana a kan irin sana’ar da masu rie da sarautun gargajiya, za su riƙe, su inganta ta, sur u rinƙa yin ta da kyau, kamar haka:

Jagora Idan ka ga mutum ya zauna tsaf,

:Kuma ya yi naɗi, ya zuna,

Har ya banka farar alkyabba,

:Yai fila-filai ya zauna,

:Shi ma wannan guminai yake ci.

‘Y/Amshi Kai ‘yan yara Gumina nike ci.

(Alhaji Mamman Shata Katsina: Waƙar Kai ‘Yan Yara Gumina Nike Ci)

(Ado, 2018, sh.549)

Wannan ɗiyan waƙa na Alhaji (Dr.) Mamman Shata Katsina, ya fito Ƙarara ya nuna irin sana’ar masu riƙe da sarautun gargajiya. Hakan na nufi, da cewa, su jajirce a kan sana’arsu, domin gumimsu suke ci.

3.5 Adana Al’adun Gargajiya

Kalmar “adana” ko “adanawa,” kalma cem ai nufin ajiye abu yadda ba zai salwanta ko ya lalace ba (Sa’id da wasu (editoci), 2006, sh.2). Kenan, bisa wannan ma’ana, ana iya cewa, adana al’adun gargajiya kyawawa wajibi ne ga dukkan Hausawa, ba ma kamar shuwagabanninsu na gargajiya. Akwai al’adu da yawa waɗanda idan aka adana su, aka alkinta su, to ‘ya’ya da jikoki za su zo, su sadu da su, su san ire-iren kyawawan al’adun alummarsu. Misalan irinsu, sun haɗa da adana, tare da kula da ire-iren gine-ginenmu na gargajiya na Hausawa. A cikinsu, akwai gine-gine irin na gidan sarakuna da attajirai da malamai da talakawa. Wasu masana al’adun Hausawa, irin su Gusau (2010) da Umar (1987) da Alhassan (1988), sun kawo wasu Hanyoyin da ake bi a adana al’adun gargajiya, kamar haka:

Na farko akwai zancen yin riƙo da sutura. Hausawa na cewa: Surura, ita ce mutum. A nan, kowa ya san da cewa Hausawa suna da sururunsu na gargajiya, na talakawa da na saraki. Duk wani saraki, ana son a kullum a gan shi a cikin suturarsa ta gargajiya, wanda wannan ne yake nuna matsayinsa na daraja da ƙima, waɗanad za su kawo a yi masa ladabi da biyayya. Abin nufi, so ake, a kodayaushe a gansi cikin suturar sarauta mai fito da ƙima da kamala ta Basarake, irin su babbar riga da ‘yar ciki da wando da hula da rawani a bisanta. A kan zancen rawani, Funtua (2020), ya kawo sunayen wasu rawunan da masu riƙe da mukamaen sarauta a ƙasar Hausa suke sanyawa, irin su: Dan-Kura da Hizami da Mubarrashi da Kuskus da Bakin-Fara da Harsa da makamantansu (sh.36). To, tunda akwai suturunmu na gargajiya, me zai kai saraki sanya “shat” da “nekatayil” da “hana-sanna”? Sarkin Taushi Sarkin Katsina yana cewa:

Jagora :Sannu-sannu ni sutura ta,

‘Y/Amshi :Ba za na ƙara s ana Baturen nan ba,

:Nufinta ne wasan gargajiya,

:Ta sa a ƙara fahimtar juna,

(Sarkin Taushi: Waƙar Al’adun Gargajiya, Ado, 2011, sh.113)

Wannan na nufin, saraki mai shugabantar jama’a, dole ne ya kiyaye da adana al’adun Hausawa na gargajiya ta hanyar sanya su, idan na sanyawa ne kamar sutura, da kuma aikata su, idan na aikatawa ne kamar gudanar da mu’amala mai kyau tsakaninsa da jama’arsa da ƙarfa ladabi da biyayya a masarautarsa da ƙarfaf zumunta da nuna kunya da ƙara, da tabbatar da kowa yana da sana’a a farfajiyar masarautarsa (Alhassan da wasu, 1988, shi 26).

Abu na biyu, shi ne cigaba da gudanar da bukukuwa na gargajiya, domin kada su ɓace. Alal misali, Hausawa suna da al’adau waɗanda aka fi sanin masarautun gargajiya a matsayin masu gudanar da su, irin su bukukuwan hawan salla baba da ƙarama da sallar takutuha da ta sallar gani da makamantansu. A duk shekara, masarautun gargajiya suna shirya waɗannan bukukuwa, suna kuma gudanar da su, wanda yin su na kawo walwala da baje kolon al’adun gargajiya, kamar na yin wasannin gargajiya iri-iri, kamar wasannin gardanci da na dambe da na kokowa da na tauri da wasu wasannin nuan waibuwoyi da makamantansu. Waɗannan wasannai suna bunƙasa masaraitun gargajiya ta fannonin tsaro da zaman lafiya da cuɗanya da juna da walwala da cigaban tattalin arziƙi. Gudummuwar da masu riƙe da masarautun gargajiya za su bayar, a wannan hauji, ita ce, su tabbara da cigaban gudanar da waɗannan al’adu na gargajiya, ta yadda ba za su bari su salwanta ba. Hausawa na cewa: “Da tsohuwar zuma ake magani.” Abin nufi, da tsofaffin al’adun gargajiya, irin su masarautun gargajiya, aka samar da sulhu da tsaro da walwala da cigaba mai ɗorewa, da su ake alfahari. Don haka, ana son a adana su, kada a barsu su lalace.

Na uku, babbar gudummuwar ce ga Hakiman gundumomin Jibiya da Ɗaɗɗara, su tabbatar da adana gidajensu na tarihi, da kayan tarihi na ƙasarsu. Alal misali, dole a jinjina wa gundumar Jibiya, ta yadda, suka sake gina gidan tarihi bayan ƙonewa da wurin ajiye kayayyaki tarihi suka yi, bayan an yi wata gobara. To, amma, ina zancen “Tabarma ‘Yar Jibiya” ya kwana?. Ya kamata, a alkinta ma’aikatar gargajiya da take yin ire-iren waɗannan. A duk faɗin ƙasar Hausa, kowa ya san “Tabarma ‘Yar Jibiya,” amma, a yau, ba a adana ta ba, balle Jibiyawa na yanzu, su zo su ganta, su san ire-iren bajinta da masu sana’ar gargajiya na Jibiya suka taɓa yi, a zamanin dauri. Kazalika, yau zancen marina ta Jibiya da majema ta Jibiya da masaƙa ta Jibiya, sun zama labari. Waɗannan al’adu ne na gargajiya, waɗanda sarakunan gargajiya ya kamata su tallafa a wajen adana su, domin akwai wakilan Sarki a ma’aikatunsu, irin su: Satkin majema da Sarkin masaƙa da Sarkin marina d Sarkin maƙera.

3.6 Nuna Kishin Ƙasa

Kishi shi ne tsayawa da nuna ƙwazo a kan wata sana’a ko kykkyawan ra’ayi (Sa’id da wasu (editoci), 2006, sh,247). Wata gudummuwar da masu riƙe da sarautun gargajiya za su iya bayarwa ga ƙasarsu, ita ce ta nuna kishi ga masarautarsu. Wasu malamai masu wa’azi, sukan ce, Annabi Muhammadu (S.A.W) ya ce: “Son ƙasarka yana ɗaya daga cikini Imani.” Ashe, kenan, a wannan hauji, yana da muhimmanci sarakunan gargajiya su nuna kishi ga sana’arsu ta sarauta. Abin nufi, kada shugaba ya kasance wanda yake kishin aljihunsa kawai, ba tare da kishin talakawansa ba. Yin kishi da nuna shi ƙarara, a fili, na ƙasarsa da mutanen da yake mulki, abu ne mai kyau. Kishinsu ne, ya yi ƙoƙarin yin fafutuka, ya samo wa mutanensa kayayyaki more rayuwar. Sarkin Taushin Sarkin Katsina, ya yi gargaɗi a kan kishin ƙasa, kamar yadda ya ce:

Jagora :Abin da duk mutum za iyi,

‘Y/Amshi :Ya yi domin ƙasarsa tare da kishin zuci,

:Nufinta ne wasan gargajiya,

:Ta sa a ƙara fahimtar juna.

(Sarkin Taushi: Waƙar Al’adun Gargajiya; Ado, 2011, sh.109)

Nuna kishin ƙasa wajibi ne ga sarakunan gargajiya. Su tabbatar suna tunkarar Ƙaramar Hukuma ko Gwamnatin jiha, domin su nemo wasu ayyukan da ƙasarsu take buƙata, domin a yi masu, a samu cigaba.

3.7 Shigar da Ƙasa cikin Shirin Game Duniya

Shirin-game-duniya (Globalization), wani shiri ne na Turawa na haɗe duniya, a mayar da ita a wuri ɗaya, ta yadda abin da yake nesa, ya dawo kusa, ta kowane gefe, kama daga al’adu na siyasa da ilimi da tattalin arziƙi da bukukuwa, da duk wata zamantakewar Ɗan’adam (Dunfawa, 2013, sh 776). A wajen tabbatar da shirin, sai Turawa suka ƙirƙiro wasu “Lambatattun Na’urorin Sadarwa na Zamani (Digital Information Technology), domin samun sauƙin ƙauyatar da duniya, zuwa gunduma ɗaya, kamar yadda Ƙaramar Hukumar Jibiya ta haɗe gundumomin Hakiman Jibiya da na Ɗaɗɗara a wuri ɗaya. To, wannan lamari na zamani ne. Idan zamani ya zo, to, tilas kowa ya bi shi. Hausawa ma na cewa: “Kowa ya ƙi zamani, ya ƙi Allah,” domin Allah Shi yake da zamani. Don haka, babban abin so ne, da alfahari, ga sarakunan gargajiya su rungumi zamani, su shigar da kansu da yankunansu a cikin “Shirin-Game-Duniya.”

Abin nufi shi ne, tun tuni Allah Ya yi maganar lokacin da zai zo na ammfani da lambobi a kowane sha’ani, kamar yadda Ya faɗa, a cikin Alƙur’ani Mai Girma, a Suratul Jinni, sura ta 72, aya ta ashirin da takwas (28), inda Allah ke cewa:

وأحص كلّ شىء عد دا

(Kuma Ya tsara dukkan kome da ƙididdiga)

(Gummi, 1985:1277)

To, an lura da cewa, wannan lokaci da Allah Ya yi magana a kansa, ya zo, kuma har ta kasance, kusan kowa yana amfani wayoyin hannu na salula da na’urori masu amfani da ƙwaƙwalwa, watau kwamfutoci, da makamantansu. To, amma rashin “Cibiyoyin Shiga cikin Duniya,” a nemo abubuwan cigaba, ya sanya gundumomi da yankuna na masarautun ƙasar Hausa sun ja da baya. Don haka, ana buƙatar Hakimai da Dagatai da Masu’unguwanni, su tashi tsaye wajen kawo cibiyoyi da kantuna na “Kafe-Kafe,” masu sada mutanen ƙasa da nahiyoyin duniya. Su kansu shuwagabannin gargajiya, sun mallaki wayoyi da kwamfutocin da za su rinƙa shiga duniya, suna kalato labarai na tsaro, da cigaban ƙasa, da tsara yin sulhu da wasu jama’a masu kawo tashin hankali, da saduwa da wasu hukumomi masu kawo alkhairai a cikin ƙasa, a cikin sauri da sauƙi.

Ida (2026), ya lura da cewa, masu riƙe da sarautun gargajiya, irin su Sarakai da Hakimai da Dagaatai da Masu-Gari, da sauran wasu manya-manya masu riƙe da sarautun gargajiya, suna a wani Matsayi, na tsakanin da hukuma da talakawansa., ammam babu wani tsayayyen tsarin da za su iya samar wa mutanensu ci-gaba irin na kimiyya. Ke nan, wata babbar gudummuwar da shuwagabannin na gundumomin Jibiya da Ɗaɗɗara za su iya yi, ita ce ta shigar da gundumomin biyu cikin Shirin-Game-Duniya, tare da samar da cibiyoyin Kwamfuta na “Sola.”

3.8 Shirya Tarurruka na Tuntuɓa da Cuɗanya da Juna

Wata babbar gudummuwar da shuwagabannin gargajiya za su rinƙa bayarwa, ita ce ta shirya tarurruka na cuɗanya da juna, kamar irin wannan da aka yi. A kodayaushe, ba a son shugana ya kasance yana “nesa-nesa” da talakawansa. Samun wani gurbi ko yanayi ko muhallin da za a rinƙa samun cuɗanya a tsakanin shuwagabanni, masu riƙe da masarautun gargajiya da kuma jama’arsu, domin sada zumunci, tare da tattaunawa a kan lamurran da suka dame su, abu ne mai kyau. Hatta a lamari irin na yau, na siyasa, ana iya tattaunawa a kan wanda ya fi cancanta a zaɓa, wanda ya fi lura da kulawa da yankin masarautarsa. A irin wannan gaggarumin taro na cuɗanya da juna, wanda Galadiman Jibiya, Alhaji Saminu Salihu, tare da muƙarrabansa, irin su Alhaji Muhammad Bishir Lawal Jibiya, watau Sakataren Ƙungiyar Tuntuɓa, abu ne mai kyau. Ta wannan taro, za iya samun wasu fa’idojin da za su kawo wa Ƙaramar Hukumar Jibiya cigaba mai ɗorewa.

3.9 Shawarwari

Bayan kamala wannan bincike, an ga ya kamata a bayar da wasu shawarwari waɗanda za su ƙara kawo cigaba da bunƙasa rayuwar zamantakewar shuwagabannin gargajiya da hukumonin gwamnati na waɗannan yankuma.

Da farko, ana shawartar shuwagabannin gargajiya su kasance masu jajircewa a wajen nema wa yankunansu abubuwan jin daɗi da more rayuwar, daga Hukumomi na Ƙaramar Hukuma da na Jiha da na tarayya.

Na biyu, su kuma Hukumomin Ƙananan Hukumomi da na Jiha da na Tayarraya, ana shawartarsu da su rinƙa sauraron shuwagabanninsu na gargajiya, ba ma kamar hakimai. Abin nufi, su rinƙa sauraren kokensu, suna yi masu abubuwan da suke buƙata na cigaban ƙasa.

Na uku, su kuma talakawa, ana son su riƙa bayar da goyon baya ga Hakimansu, domin su ji ƙarfin guiwar nemo masu abubuwan cigaba. Bayan haka, idan an nemo, an kawo, su kula da su, su tsare su, don su more su cikin daɗi.

3.9 Godiya

Sarauta babban ginshiƙi ce, a cikin manyan ginshiƙan da suka haɗu, suka gina al’ummar Hausawa. Hausawa na cewa: “Kashin baƙi, sai taro.” Abin nufi, a wajen gudanar da binciken wannan takarda, an tuntuɓi mutane da yawa, waɗanda suka bayar da gudummuwarsa.

Da farko, ina miƙa godiyata ga Hakiman gundumar Jibiya da Ɗaɗɗara, waɗanda suka nuna amincewarsu, da gudanar da wannan taro mai muhimmancin, kuma aka kira masana fannonin da ake son tattaunawa a kai. Su Hakimai, wakilai ne na Sarki, ke nan, amincewar tasu, amincewa ce ta Sarkin Katsina. Mun gode.

Godiya ta biyu, an yi ta ga Shugaban Ƙaramar Hukumar Jibiya da muƙarrabansa, saboda amincewarsu da kuma gudummuwarsu da suka bayar, domin a gudanar da wannan taro na ƙara wa juna sani a kan gudummuwar da muhimmancin iyayen ƙasa. Mun gode.

Haka kuma, ya zama wajibi a gode ma waɗanda suka tsaya, tsayin daka, suka ɗauki, tare da jan ragamar shirya wannan taro, kuma suka gayyato mu, domin mu baje-kolin ilimin da Allah Ya ba mu ikon bayarwa ga al’ummar ƙasar Jibiya da Ɗaɗɗara. Mun gode. Allah ya saka maku da Alheri.

Bugu da ƙari, dole ne a nuna godiya ga Tsohon Grand Khadi, kuma Tsohon Alƙalin Alƙalai na Lardi, watau Ahmad Muhammad (Amadi) Ɓatagarawa. A matsayinsa na Shugaban Ƙungiyar Ci-Gaban Ɓatagarawa, kuma Ɗan Majalisar Sarki, an tuntuɓe shi domin ya duba takardar da za a gabatar. Shi ya duba ta, ya yi mata gyaran fuska, don gudun kada a gabatar da abin da bai kamaci “Saraki” ba. Shugaba, mun gode. Allah Ya ƙara lafiya da nisan kwana.

Kazalika, takarda irin wannan, tana buƙatar masana na cikin Jami’o’i, domin tabbatar da gabatar da “lacca” irin ta ilimi a wannan taro. To, an tuntuɓi Farfesa Uwaisu Ilyasu na Sashen Nazarin Tarihi da Tsaro na Jami’ar Umaru Muda “yar’adua ta Katsina, da Kuma Maigirma Wakilin Malaman Katsina, Alhaji. Aliyu Idris Funtua, Tsohon Shugaba (Proɓost) na F.C.E, Katsina. Baya ga shawarwari da suka bayar, sun kuma bayar da wasu litattafai da aka duba a kan wannan maudu’i.

Daga ƙarshe, Hausawa na cewa: “Ba a kiɗa gizo, ba ce ƙoƙi ta taso ba.” Abin nufi, an samu wasu jawabai daga bakin wasu ɗalibanmu, waɗanda ‘yan Jibiya ne, a kan wasu lamurran da aka sanya a cikin wannan takarda a game da gundumar Jibiya da Ɗaɗɗara. Ɗaliban su ne: Dr. Sade Abubakar ‘Yargayya da Mal. Salim Aliyu. Malaminku yana godiya da gudummuwarku.

3.10 Kammalawa

Wannan takarda an shiya ta ne bisa manufar faɗakarwa a kan gudummuwar da muhimmancin shuwagabannin gargajiya, masu riƙe da shugabancin sarautun gargajiya, da suke a ƙarƙashin Ƙaramar Hukumar Jibiya. A cikin takardar, bayan an yi sharhin gabatarwa, an kuma kawo bayanai a kan tunane-tunanen da Hausawa suke da shi a kan shuwagabanninsu na gargajiya, sannan aka kawo wasu gudummuwoyi waɗanda Hakimi zai iya bayarwa ga gundumarsa, domin samar mata da cigaba mai ɗorewa. Daga ƙarshe, an kawo wasu shawarwarin da za su ƙara inganta yankunan, bisa jagorancin Ƙaramar Hukumar Jibiya.

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[1] An sai bayanan daga ɗaliban al’ada, na Sashen Nazarin Harsunan Nijeriya na Jami’ar Umaru Musa Yar’adau, waɗanda ‘yan asalin wannan yaki na Jibiya ne, watau Dr. Abubakar Sade ‘Yargayya da Salim Aliyu.

[2] Alhaji Ahmad Muhammad Ɓatagarawa, shi ne  tsohon Girandi-Kadi (Grand Khadi), kuma Alƙalin Lardi na Masarautar Katsina. An tattauna da shi a Ɓatagarawa, a ranar asabar, 02/05/ 2026, da ƙarfe 11 na safe, a ƙaofar gidan amininsa Alh. Lawal

[3] Farfesa Muhammad Sada Bature, shugaba ne (Dean) na Tsangayar Nazari Halayyara Ɗan’adam (Humanities), kuma malami a Sashe Nazari Harshen Turanci na Jami’ar Umaru Musa Yar’adua ta Katsina.

[4] Gidan Arziƙi,” wata ‘yar ƙaramar kasuwa ce ta zamani, wadda ake samar da kantuna waɗanda ake sayar da abubuwan more rayuwar na zamani, ba ma kamar ga matasa. A cikinta, ana sayar da ruwan-sanyi da ƙanƙara da wurin yin cajin wayoyi da “Fawa-Bank.” Kazalika, akwai wuraren sana’o’i  masu ɗauke da injinan niƙa gari, da markaɗen gyaɗar ƙuli, da makamantansu. An yi irinsa a Ƙaramar Hukunar Ɓatagarawa. Alhaji Yahaya Lawal Kawo, shugaban Ƙaramar Hukumar ya samar da shi, don cigaban Ɓatagarawa.

[5] Gidan Yanar-Gizo, ɗaki ne da Ƙaramar Hukuma take samarwa domin tallafa wa matasa koyon ilmin “Na’ura Mai Ƙwaƙwalwa,” wato Kwamfuta, domin fuskantar ƙalubalen rubuta SSCE da JAMB da POST-UTME da makamantan harkokin neman ilimin zamani a cikin Jami’o’in Nijeriya.

[6] A kan sulhu da Sarki yake yi a tsakanin jama’arsa, akwai “labaran baka” da suke yaɗuwa a cikin ƙasar Katsina, wadda ake bayar da labarai masu daɗin ji, na irin yadda Sarkin Katsina na yanzu yakan yi sulhu a tsanin jama’ar masarutarsa, a kan wasu matsaloli na iyali da shubanci da addini da tsaro da makamantansu da yawa. Shi, yana a matsayin Alƙali na jama’arsa, don haka yake sulhunta komai, idan ya taso da taƙaddama.