Bitar Tasirin Musulunci a Kan Tsarin Sarautar Hausawa

Citation: Dalha, I., & Sani, A.-U. (2026). Bitar tasirin Musulunci a kan tsarin sarautar Hausawa. ƊEGEL: Journal of the Faculty of Arts and Faculty of Arabic and Islamic Studies, 22(1), 103–113. https://doi.org/10.57233/djfafais.2026.v22i01.011

BITAR TASIRIN MUSULUNCI A KAN TSARIN SARAUTAR HAUSAWA

Daga

Ibrahim Dalha
Department of Nigerian Languages and Linguistics,
Sule Lamiɗo University Kafin-Hausa, Jigawa State
Email: ibrahimdalha1@gmail.com
Phone: 08060574254

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

Tsakure

Manufar wannan takarda ita ce fito da cigaban da addinin Musulunci ya kawo dangane da abin da ya shafi siyasar mulkin Hausawa ta gargajiya. Binciken ya samu zarafin bibiyar wasu daga cikin ayyukan da suka danganci tsarin sarautar Hausawa da kuma waɗanda suka kalli wasu ɓangarori na Musulunci. Takardar ta fi bayar da ƙarfi a kan hira da karance-karance da kuma sauraren fasahohin Hausawa da suka danganci adabi a matsayin tushen bayanai. Wannan dalili ne ya sa aka yi garkuwa da wasu waƙoƙin baka musamman na fada a matsayin wata kafa da ta haska hoton yanayin tsarin sarautar Bahaushe ta gargajiya. An yi amfani da Ra’in Sassarƙuwar Al’adu (Cross-Cultural Theory) wanda Edward Twitchell ya assasa a shekarar 1959 a matsayin jagora ga nazarin. Takardar ta samu nasarar gano sakamakon bincike guda biyar waɗanda suka haɗa da: Tsarin sarautar Hausawa ya yi gwagwarmaya a matakai daban-daban, inda ya fara daga lokacin jahiliyya zuwa zamanin da aka samu wayewar kai ta addinin Musulunci. Hausawa sun daɗe suna zama a ƙarƙashin shugabanci, don haka suka yarda da gabaci tun kafin su karɓi addinin Musulunci. Wannan dalili ya sa lokacin da addinin Muslunci ya zo musu da tsarin shugabanci, lamarin bai zamo baƙo a gare su ba.

Fitilun Kalmomi: Musulunci, Sarauta, Bahaushe, Shugabanci, Jagoranci

1.0 Gabatarwa

Tun tsawon zamani, Hausawa mutane ne da suka aminta da bin tsarin shugabanci a zamantakewarsu. Wannan ne ya sanya lokacin da addinin Muslunci ya zo musu da tsarin shuganaci, lamarin sai ya zamo abin da Bahaushe yake cewa: “An tashi daga kan faƙo, an koma kan daɓe.” A wata fahimta da ta so cin karo da wannan, aikin Mu’azu (2013 shf. 19-20) ya nuna cewa, a lokacin da Bahaushe yake Maguzanci ba shi da wani tsari na mulki ko wata shari’a ko kuma wani hukunci tabbatacce. Ba su da alƙalai da dogarai da gidajen kurkuku. A lokacin abin da suke yi shi ne idan wani ya zalunci wani ko ya kashe shi, to sai ‘yan’uwansa su taru su rama masa. Suna iya rama masa da ƙarfi ko ta hanyar tsafi[1].

A fahimtar Abdulƙadir, (2011 shf. 478) kuwa, tun tuni Bahaushe yake da tsarin shugabanci na ƙashin kansa. Tsarin ya kasance mai tafiya tare da shugabannin sana’o’i da na bauta ba. Sarakuna a kowane gari sun bai wa shugabannin sana’o’i da manyan bokaye da jarumai tare da dattijan gari matsayi na musamman wajen gudanar da mulkinsu[2]. Duk da cewa, tunanin Hausawa da imaninsu a wancan lokacin yana takun-saƙa da na Musulunci, akwai wasu abubuwa da dama da aka amfana da su. Sau da dama ana yi wa tsarin sarautar gargajiyar Bahaushe ta jiya kallon yanayi na duhun kai da jahilci. An manta da cewa, zama cikin duhun kai na jahiliyya ba sabon abu ba ne, musamman idan aka waiwayi tarihin al’ummun Romawa da Girkawa da kuma Larabawa. Su ma sun tsinci kansu cikin wannan yanayi. Duk da cewa Hausawa sun ce: “A daina tuna baya, wai in ji gyartai da ya ci sarauta.”

1.1 Fashin Baƙin Fitilun Kalmomin Taken Bincike

Ƙoƙarin wannan takarda na fayyace tasirin addininin Muslunci a cikin tsarin sarautar Bahaushe ta gargajiya, yana buƙatar a bayyana muhimman kalmomin da suka gina takenta. A wannan muhalli ne aka bayyana ma’anonin kalmomin ‘tasiri’ da ‘Musulunci’ da ‘sarauta’ da kuma ‘Bahaushe.’

1.1.1Tasiri

A wannan bincike, kalmar tasiri tana nufin mamayar da addinin Musulunci ya yi wa tsarin mulkin Bahaushe na gargajiya, inda sannu a hankali ya sauya daga yadda aka san shi a baya. Wani abin armashi shi ne, wannan ma’ana zaren tunaninta ya dace da wadda CNHN, (2006 shf. 431) ya bayar, inda ya bayyana kalmar tasiri da ma’anar, “Muhimmanci ko dangantaka ko ƙarfi."

1.1.2 Musulunci

Kalmar Musulunci an samo ta ne daga harshen Larabci. Tana da ma’anar aminci. Don haka idan an ce, addinin Musulunci, ana nufin addinin zaman lafiya. CNHN (2006 shf. 353) da Bunza, (2022 shf. 2) sun yi ittifaƙi a kan cewa Musulunci shi ne: “addinin da Musulmai suke bi na bauta wa Allah shi kaɗai, babu tarayya da shi, kuma Annabi Muhammadu Manzonsa ne, d.s.”

Sani da wasu (2023 sh. 499) sun bayyana cewa: “Musulunci na nufin sauƙaƙƙen addini da ya shafi shika-shikan imani shida: Imani da Allah da manzanninsa da mala’ikunsa da littattafansa da ranar ƙiyama da kuma ƙaddara mai kyau ko mummuna, wanda kuma ya ginu a kan ginshiƙai guda biyar: Imani da Allah da salla da azumi da zakka da aikin Haji ga wanda ya samu iko, tare da gudanar da bauta da zamantakewa da hulɗa da tunani da duk sauran ayyuka bisa koyarwar saukakken littafin ƙarshe (Alƙur’ani), da sunnar manzon ƙarshe (Muhammadu (tsira da amincin Allah su tabbata a gare shi)) da ijima’in malamai.”

1.1.3 Sarauta

Sarauta kalma ce da take ɗaukar matakai guda biyu a tsarin ginin kalmomi a mahangar masana harshe. Farko, kalmar tana ɗaukar matsayin kumbura, inda takan samar da jam’i da jinsi. Misali,

a. Sarki (namiji tilo)

b. Sarauniya (mace tilo)

c. Saraki/sarakuna (jam’i)

Haka kuma, tana komawa matsayin tsira, inda take samar da kalmar aikatau daga suna. Misali, kalmar sarki mai ma’anar suna, takan tsira ta koma “sarauta” wadda take nuna aikatau, wato gudanar da mulki. Fasihan mawaƙan Hausa sukan sarrafa kalmar a cikin waƙoƙinsu. Makaɗa Musa Ɗanƙwairo yana cewa:

Jagora: Sarautar da babu Alkali ba Yari,

: Babu Majidaɗi ba Makama,

: Na ji mutane suna ta cewa,

Yara: Wagga sarauta wacce iri ta.

Gindi: Maisulken faɗa ba a kai ma wargi,

: Ɗanmadami Ali Baba.

(Musa Ɗanƙwairo: Waƙar Ɗanmadami Ali Baba)

Duk da cewa Yahaya da wasu (1992 shf. 73) sun bayar da ma’anar sarauta, hakan bai hana a laluɓi tushen kalmar ba. Ga alama, kalmar sarki wadda ta kumbura ta zama sarauta tushenta ba Hausa ba ce. Hausawa aro ta suka yi daga wani harshe. Bunza, (2023 shf. 12) ya tabbatar da cewa, “Kalmar “sarki” Hausawa aro ta suka yi daga maƙwabtansu na bakin ruwan Chadi ƙabilar Buduma. Kodayake, maganar macijin da yake rijiyar Kusugu ta Daura mai suna “Sarki” in ya inganta abin dubawa ne.” a game da haka Bunza (2014)[3] ya bayyana cewa, kafin Hausawa su sami kalmar sarki suna amfani ne da kalmar “Gogarma.” Shi ne ya sanya Makaɗa Narambaɗa yake cewa:

Jagora: Gogarman Tudu jikan Sanbo,

: Maza su ji tsoron ɗan mai Hausa.

1.1.4 Bahaushe

Karɓuwa da buwayar da Bahaushe ya yi a faɗin Afirka da ma duniya baki ɗaya, ya sanya masana da manazarta duƙufa wajen fayyace shi a ilmance. Misali, CNHN, (2006 shf. 29) ya bayyana Bahaushe a matsayin: “Haifaffen mai magana da harshen Hausa da rayuwa irin ta Hausawa.” Bunza (2022 shf. 12 da 2023 shf. 12) yana daga cikin waɗanda suka yi amfani da ɓangarorin guda biyu, inda ya yi amfani da wasu matakai guda biyar a tasa mahanga ta bayyana wane ne Bahaushe.

i. Dole ne ya kasance ba ya da harshen gado sai Hausa.

ii. Ba ya da wata ƙasa face ƙasar Hausa.

iii. Ya yarda shi Bahaushe ne ya yi tinƙaho da haka.

iv. A same shi baƙar fata tilin da suma dunƙulalliya baƙa ƙirin.

v. A same shi ba wata al’ada da yake tinƙaho da ita face al’adun Hausawa da ya gada kaka da kakanni.

Idan aka dubi taliyon waɗannan bayanai da masana suka bayar, ana iya cewa, Bahaushe shi ne wanda ba shi da wani harshe sai Hausa, sannan al’adunsa na Hausawa ne kuma yana bugun gaba da kasancewarsa Bahaushe.

1.3 Hanyoyin Gudanar Da Bincike

Wannan bincike ya laluɓi bayanai ta muhimman fuskoki guda uku. A fuska ta farko, an yi ƙoƙarin bin diddigin wasu bayanan daga bakin ‘ya’yan sarauta da waɗanda suke da ruwa da tsaki da ita. Wannan haƙa ba ta samu cimma ruwa ba, saboda mutum ba zai ɗau wuƙa ya daɓa a cikinsa ba.

Takardar ta yi ƙoƙarin tuntuɓar malaman Musulunci, saboda tunanin cewa, wa’azozin da suke gudanarwa wata kafa ce da za a iya tsintar bayanan da suka danganci tsarin sarautar Hausawa ta gargajiya da yadda addinin Muslunci ya yi mata gyara. Haka kuma, an waiwayi wasu ɓangarori na adabin bakan Bahaushe, saboda kasancewarsa wani fage da yake ɗauke da hoton rayuwarsa.

Bugu da ƙari, an tuntuɓi wasu daga cikin ayyukan al’ada da na addini da masana da manazarta suka wallafa. Waƙoƙi kuwa sun tallafa wajen sake haska hoton wasu batutuwa tare da fito da bayanansu fili.

1.4 Ra’in Bincike

Ra’i dai wata kafa ce ta ilimi da take jagorantar bincike domin ya samu damar kaiwa ga nasara. Bisa wannan tunani, an ɗora wannan nazari a kan, Ra’in Sassarƙuwar Al’adu (Cross-Cultural Theory). Ra’in ya samo asalinsa ne daga aikin Edward Twitchell mai taken: “The Silent Language” a shekarar 1959 (Gusau 2015 shf. 45-46). Edward, ya yi rayuwarsa a ƙasar Amurka daga 1914-2009.

Ra’in ya samu karɓuwa a ayyukan mutane da dama a ƙasashen Amurka da Japan da da sauran sassan duniya. Ɗaya daga cikin mabiya wannan ra’i mai suna Triger ya rubuta wani littafi da ya gina tubalinsa a kan wanan ra’i mai suna, The Analysis of Culture. Ado (2017 shf. 86) ya nuna masana irinsu Usman (2008) da Gusau (2015) sun tabbatar da cewa, ana amfani da ra’in sassarƙuwar al’adu domin yin nazarin al’adun rayuwar al’ummar duniya da suke iya canzawa a sanadiyyar sarƙuwar al’adar wata al’umma da ta wasu a dalilin cuɗanya da juna.

Dalilan da suka kawo na cuɗanyar al’umma sun haɗa da, ƙaura da neman ilimi da ziyarar buɗe ido ko kuma ta addini. Wannan ra’i yana da alaƙa da wannan aiki musamman idan aka yi la’akari da yadda takardar take ƙoƙarin fito da tsarin mulkin Hausawa na gargajiya da irin sauyin da ya samu a dalilin tasirin addinin Musulunci. Wani abin sha’awa shi ne, tunanin wannan ra’i ya dace da falsafar Bahaushe da take cewa: “Zama da maɗaukin kanwa, shi yake kawo farin kai.” Ke nan, maganar Makaɗa Sani Aliyu Ɗandawo tana da tushe:

Jagora: Wane shi ba ɗan sarki ba,

: Amma ga kainai yai kora.

Yara: Zama da maɗaukin kanwa.

Gindi: Mai Yawuri sabon Sarki,

: Sha’aibu maɗaukin fansa.

(Sani Aliyu Ɗandawo: Waƙar Sarkin Yawuri Alhaji Shu’aibu Abarshi)

2.0 Sarauta a Zamantakewar Hausawa

Tun asali, tsarin sarautar Bahaushe ta faro ne tun daga gida. Ƙananan yara a gida suna girmama na gaba da su tare da karɓar umarni daga gare su. Hausawan da suke zaune a nahiyar yammacin ƙasar Hausa suna kiran manya daga cikinsu yannai (yayu) ko “magaji.” Wato su ne a matsayin magada iyayensu. Alhassan da wasu (1982) da Yahaya da wasu (1992) da kuma Argungun (2017) duka sun nuna cewa, a gidan Bahaushe akwai tsarin shugabanci, kuma shi ne ya yi tasiri ta yadda babba a gida yake jagorantar ɗaukacin al’ummar da take gidan, komai yawansu. Haka abin ya ci gaba har aka kai lokacin da aka kafa tunga, har abin ya kai ga ƙauye da gunduma da kuma masarauta.

2.1 Tsarin Sarauta a Ƙasar Hausa Kafin Shigowar Addinin Musulunci

Zamantakewar kowace al’ummma kafin ta sunsuni addinin Musulunci takan bambanta da lokacin da ta karɓe shi. Yanayin al’umma a wancan lokaci rayuwarsu takan kasance abin da Hausawa suke cewa: “Bakin gudunka bakin ladanka.” Wannan kuma ba abin mamaki ba ne, Abdullahi (2008 shf. 36) ya nuna cewa, kowace al’umma daga gargajiya ta fito kafin ta samu kaiwa ga tsayayyen addini. Har yanzu ana samun Larabawan da ba Musulmi ba. Duka waɗannan bayanai suna ƙara tabbatar mana cewa, kowace al’umma ta ɗanɗani yanayi da zamantakewa irin ta jahiliyya. Wasu daga cikin yanaye-yanayen tsarin sarauta a ƙasar Hausa kafin bayyanar addinin Musulunci sun haɗa da:

2.1.1 Hanyar Zaɓen Sarki

Yana daga cikin yanayin mulki a ƙasar Hausa, idan sarauta ta faɗi (sarki ya rasu) akan zaɓi shugaba ta hanyar jarumtarsa. Hakan ya sa wasu daga cikin masarautun ƙasar Hausa suke zaɓen sarki ta hanyar wata bajinta da ya nuna a wurin yaƙi. Misali, a lokacin mulkin Haɓe, masarautar Zazzau suna zaɓen sarki ne saboda bajintar da ya nuna a fagen yaƙi (Soba, 2017 shf. 68). Ƙasar Ƙatsina kuma suna zaɓen Sarki ne ta hanyar kokawa. Garba, (2020 sh. 20) ya nuna duk shekara ake gudanar da kokawa da sarkin da yake kan gadon mulki. Wanda duk ya kayar da shi, zai sa wuƙa ya yanka shi ya hau gadon Sarauta. A ruwayar Soba (2017 shf. 68-69), a Katsina, kafin a samu sarki a lokacin Haɓe sai an yi kokawa.[4] Wanda ya fi ƙarfin kowa shi ne zai zamanto sarki kuma akan ba shi wuƙa da tukunya da kuma tambari. Wuƙa ita ce wadda ake yanka wanda aka kayar, sai tukunya kuma ita ce wadda ake tare jinin wanda aka yanka, tambari yana zama abin da ake bugawa don ba masu kokawa ƙaimi. Kodayake wannan labari da ake bayarwa tamkar tarihihi ne idan aka kwatanta shi da bayanin Bunza (2023 shf. 42-43).

A ɓangare ɗaya kuma, Ibrahim (1982 shf. 8) ya bayyana cewa, a wancan lokaci babban aikin shugaba shi ne kula da gunkinsu[5] da magana da shi da tsare dokokin farauta, da kuma tabbatar da biyayyar jama’a ga gunkin da suke bauta wa. Don haka a tsarin sarautar Hausawa kafin zuwan Muslunci, babu wanda zai shugabanci jama’a sai boka wanda yake da alaƙa da gunkin da jama’a suke bauta wa ko kuma jarumi wanda ya nuna ya fi kowa sadaukantaka.

Kafin bayyanar addinin Musulunci a ƙasar Hausa, babban aikin shugaba shi ne, kula da tsafin gari ko ƙasa, tare da tabbatar da cewa, al’umma ba su kauce wa dokokin iskar da mutanen wannan ƙasa suke bauta wa ba. Misali, a Kano, baban abin bautarsu ita ce Tsumburbura ta nan kan dutsen Dala. Haka lamarin yake ga mutanen Katsina da Zamfara inda suke bauta wa tsafin Ɗantalle da na Magiro. A takaice, babban ma’aunan da suke amfani da su wajen zaɓen Sarki su ne: Fice ta fuskar jarumta da kuma kusanci da iskar ko abin tsafin da mutanen wannan ƙasa suke bauta wa.

2.1.2 Yanayin Majalisar Sarki

Ga al’adar majalisar sarakunan gargajiyar Bahaushe suna da tsarin da ‘yan majalisa waɗanda suke zama tamkar waziransu wajen jan ragamar jagorancin jama’a. Bayan fadawa da galibinsu suka kasance bayi, akwai wasu keɓantattun muƙamai da ake ba da su a fada domin tafiyar da mulki. Wannan dalili ne ya sa suke amfani da shugabannin sana’o’i a matsayin wakilan sarki ta ɓangagorin da suke shugabanta. Bunza (2024)[6] ya tabbatar wa da wannan bincike cewa, a wancan lokaci sarakuna suna naɗa muƙamai ne bisa matsayi na ƙwarewa (specialisation). Hakan ya sa wanda ya fi kowa ƙwarewa wajen iya bori shi ake naɗawa sarkin bori. Haka abin yake ga manoma da maƙera da sauransu. Sulaiman da Sani (2025 sh. 246) sun bayyana jarumta da buwaya da ƙwarewa a cikin mizanan da ake la'akari da su wajen bayar da sarautun sana'o'in gargajiya a da.

A ɓangare ɗaya kuma, ga al’adar sarakunan ƙasar Hausa kafin bayyanar addinin Muslunci, a duk lokacin da za a yi zaman fada akan buɗe da wasu surkulle na ambaton tsafi waɗanda suka same su daga bautar iskoki. Suna yin haka ne saboda kariya daga wasu abubuwa da suke tsoro[7]. Bugu da ƙari, a wancan lokaci, ba a yin sallama idan an shiga fada. Akan yi dai wasu surkulle ne da suke da saƙonnin jinjina da kuma gaisuwa ga sarki.[8]

2.1.3 Yanayin Tsarin Mulki a Bahaushiyar Al’ada

Ga al’adar ɗan’adam, yanayin abin da yake bauta wa yana tasiri a kowane lamari na rayuwarsa. Kafin Hausawa su karɓi addinin Musulunci dokokin da Iskokinsu suka shimfiɗa musu ne suke zama tafarkin da sukan tafiyar da rayuwarsu a kai. Wasu daga cikin abubuwan da suka yi amo a tsarin tafiyar da mulki na wancan lokaci sun haɗa da:

2.1.3.1 Zalunci

Zalunci kalma ce da take da ma’anar ƙwara ko tauye haƙƙi ko yin ha’inci ga wani don a cuce shi (CNHN, 2006 shf. 488). Garba, (2020 shf. 84) ya lissafo wasu daga cikin zaluncin sarakuna waɗanda suka haɗa da: Kisan kai da son kai da yanke hukunci ba bincike da da sauransu.

2.1.3.2 Tsafi Wajen Neman Mulki

Bunza (2006 shf. 35) da Sarkin Gulbi (2014 shf. 33) sun sake fito da ma’anar tsafi a matsayin: “Wasu hanyoyi na gargajiya musamman yi wa iskoki hidima da yanka da bauta domin biyan wata buƙata ko kuma samun wani amfani ko tunkuɗe wata cuta.” Wannan ya nuna tsafi wata tsohuwar hanyar bauta ce ta gargajiya, wadda ake amfani da ita da nufin neman wata kariya daga cuta ko kuma neman wata ɗaukaka. Idan aka dubi yadda Makaɗa Musa Ɗanƙwairo ya kawo hoton wannan ɗabi’a akwai abin dubawa:

Jagora: Ai ga wani ɗan Sarkin Keffi,

: Can nig ganai cikin daji inda tsamiya,

: Yana ta rawa yana baya-baya ba ta gani,

Yara: Da ɗan ƙulƙinai gun Magiro.

Gindi: Muhammadu Cindo bi da maza,

: Mammman ɗan Mamman bajimi

(Musa Ɗanƙwairo: Waƙar sarkin Keffi).

2.1.3.3 Yaƙi da Hanƙoron Faɗaɗa Ƙasa

A lokacin da Hausawa ba su karɓi addinin Muslunci ba, sarakuna sun yi ta yaƙe-yaƙe da juna saboda hanƙoron faɗaɗa ƙasa da sauran biyan buƙatu na tara dukiya da kuma mallakar bayi da dangoginsu. Irin wanan ya kawo yaƙe-yaƙe tsakanin daulolin ƙasar Hausa, kamar Gobir da Zamfara da Gobir da Katsina. Haka ta faru tsakanin Kano da Zazzau da dai sauransu da dama. Ƙwarewar yaƙi da samun jarumai wani mizani ne na ƙarfin ikon da daula ko masarauta take da shi a lokacin.

2.1.3.4 Yawan Karɓar Haraji a Wurin Talakawa

Karɓar haraji ba tare da sassautawa ba, yana daga cikin abubuwan da tsarin sarautar Hausawa ta gargajiya yake a kai[9]. A wancan lokaci, hatta binne mutum a maƙabarta, sai an biya sarakuna kuɗin haraji. Sarakunan sukan bautar da mutane ta hanyar sanya su ayyukan ƙarfi kamar noman gonar sarki da sauran hidimomi da suka dangance su.

2.2 Yanayin Sarautar Hausawa Bayan Shigowar Musulunci

Masana tarihi sun bayyana cewa, addinin Musulunci ya shigo ƙasar Hausa tun zamanin Sayyadina Mu’awiya ɗan Safiyanu wanda ya turo Uƙuba ibn Nafi’u. Wasu kuwa sun ganin zamanin Halifa Umaru ɗan Kaɗɗafi (634-644) ne Musulunci ya shigo ƙasar Hausa (Yahaya, 2012 shf. 9). An ce ya shigo ta Borno a zamnin mulkin Maidunama (1098-1150). Bunza (1995 shf. 162) ya tabbatar da cewa, Musulunci ya zo Katsina a zamanin Muhammadu Korau (1320-1350). Kano kuma ya shigo a zamanin Sarkin Kano Aliyu Yaji ɗan Tsamiya (1349-1359).

Ga al’ada, duk lokacin da kiɗa ya sauya ita ma rawa takan sauya. Hakan ya sanya tsarin mulkin Bahaushe ya sauya daga yadda aka san shi kafin ya karɓi addinin Musulunci. Wasu daga cikin sauyin da addinin Musulunci ya kawo wa siyasar mulkin Bahaushe ta sarauta sun haɗa da:

2.2.1 Samar da Masana Addini a Fada

Musulunci ya mayar da malamai da masana shari’a kan gaba wajen taimaka wa sarki a lamuran tafiyar da harkokin mulki. Wannan dalili ne ya jawo aka samu muƙaman limamin sarki da alƙali da marubucin sarki. Har wa yau, an samu ci gaba inda aka kafa majalisar shura, wadda alhakin naɗa sarki da taimaka masa wajen tafiyar da mulki ya rataya a wuyanta. Wannan majalisa ta shafi ƙwararru a kan fannonin sana’a da ilimi da shari’a waɗanda suke gudanar da kowane abu bisa haƙiƙanin yadda ya kamata.

2.2.2 Yanayin Girmama Sarakuna

Hanyoyin girmama sarki ya sauya daga yadda aka san shi a baya, sai sarakuna suka koma yin musafaha da mutane maimakon sujada da ake yi musu. Malam Abdullahi Fodiyo ya haska wa al’umma wanan al’ada ta girmamawa ga sarakuna a lokacin jahiliyya a cikin waƙarsa ta Tsarin Mulki inda yake cewa:

Ga al’adunsu kowaz zo shi duƙa,

Waɗansu suna afi ku ji wane daina.

(Abdullahi Fodiyo: Waƙar Tsarin Mulki na Islama).

2.2.3 Shigo da Addinin Musulunci Cikin Bukuwan Sarauta

An samu sauyawar bukuwan tsafi na shekara da sarakuna sukan jagoranta zuwa na ranakun sallar idi, tare da jawaban da suka dace da koyarwar addinin Musulunci maimakon yi wa iskoki kirari[10]. Bayan da Hausawa suka karɓi Musulunci, sai sarakuna suka sauya wannan al’ada, ta koma idan an dawo daga sallar idi sarki yakan tsaya ya yi jawabi a ƙofar gidansa maimakon wancan kirari da akan yi a baya.

3.0 Tankaɗe da Rairaya

Wasu daga cikin abubuwan da aka rairayo waɗanda suka shafi tasirin da addinin Musulunci ya yi ga tsarin tafiyar da sarautar Bahaushe ta gargajiya sun haɗa da:

i. Mayar da majalisar sarki hannun malamai da masana da kuma alƙalai, ta yadda ya zamanto suna bin koyarwar Alƙur’ani da Hadisai maimakon biyayya ga bokaye da matsafa da ake yi a baya, inda ake tambayar su abin da zai faru a shekara.

ii. An daidaita dokokin shugabantar jama’a bisa koyarwar addini, inda sarakunan sukan zama alƙalai, da limamai ta yadda suke kasancewa jagororin ibada, maimakon a baya da suke zama jagororin tsafi da bautar iskoki.

iii. Amon tasirin addini ya kawo buɗe zaman majalisar sarakuna (zaman fada) da addu’a, saɓanin lokacin jahiliyya da ake buɗewa da wani surkulle ko kuma tsafi.

iv. Ya tabbatar da haɗin kai a tsakanin daulolin Hausawa, wanda a baya suke yaƙar junansu.

v. An samu sauyawar yanayin suturun sarakuna zuwa na kamala, inda suke naɗa rawani da sanya alkyabba, maimakon warki da suke ratayawa a lokacin baya.

vi. An samu hulɗa da waɗanda ake mulka cikin mutuntawa da sanin kimar ɗan’adam, saɓanin a baya da ake bautar da su.

vii. An samu wasu muƙamai da suke taimaka wa sarki wajen tabbatar da tsarin shugbanci na addinin Muslunci. Misali:

a. Muƙamin Sa’i da yake kula da karɓar zakka.

b. Muƙamin Alƙali da yake kula da shari’a

c. Samar da muƙamin Sarkin Malamai da yake lura da harkokin malamai a masarauta.

d. Muƙamin Shantali da yake kula da butar da Sarki yake alwala da ita, da kuma riƙa masa ita idan zai shiga bayi kama ruwa da sauransu.

4.0 Sakamakon Bincike

Sakamakon da wannan takarda ta kai ga ganowa su ne:

i. Tsarin sarautar Hausawa na gargajiya ya yi gwagwarmaya a matakai daban-daban. Ya fara daga matakin jahiliyya zuwa lokacin da aka samu wayewar kai ta addininn Musulunci. Hasali ma sarautun sun taimaka wajen yaɗuwar addinin Muslunci a ƙasar Hausa.

ii. Hausawa sun daɗe suna zama a ƙarƙashin shugabanci, don haka suka yarda da gabaci tun kafin su karɓi addinin Musulunci.

iii. Addinin Musulunci ya kawo sauyi a tsarin shugabancin Hausawa, inda zaman lafiya da adalci suka samu gindin zama a tsarin sarautarsu musamman idan aka kwatanta yadda ta faro.

iv. Hulɗar Hausawa da wasu al’umomi kamar Larabawa da mutanen Borno da Misra da sauransu ta taimaka musu wajen sabunta harkokin sarautunsu, inda suka dace da na addinin Musulunci.

5.0 Naɗewa

Daga ƙarshe, siyasar mulki ta sarauta wata aba ce da ta daɗe Hausawa suna gudanar da ita. Tsarin sarautar Hausawa yana da matakai guda uku fitattu. Mataki na farko shi ne, kafin Hausawa su karɓi addinin Musulunci. Mataki na biyu kuma, ya shafi yanayin yadda tafiyar da sarauta yake bayan Hausawa sun sami sauyi na shiga addinin Muslunci. Mataki na uku kuma, ya karkata a kan dubin yadda ake gudanar da mulkin ta hanyar cuɗanya al’adun gargajiya da kuma koyarwar addinin Musulunci.

Manazarta

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Abdullahi, I.S.S. (2008). Jiya ba yau ba: Waiwaye a kan al’adun matakan rayuwar maguzawa na aure da haihuwa da mutuwa. [Kundin digiri na uku da ba a buga ba]. Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo.

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[1] A hangen wannan takarda, kafin bayyanar addini, a zamantakewar Hausawa ta Maguzanci bautar iskoki da tsafi da camfi su ne suke yi musu jagora. Yanayin tsafinsu ya ƙyamaci sata da zina da sauran abubuwa na cin amana. Wannan ne ya sa suka kiyaye su, suke bin abin da tanade-tanden dokokinsu suka tsara musu sau-da-ƙafa.

[2] An yi lokacin da Sarkin Kano ya zaɓi wani dattijo a matsayin Sarkin Dattawa saboda babu wanda ya kai shi shekaru a masarautar (Bunza, 2024).

[3] Hirar da aka gudanar da Farfesa Aliyu Muhammad Bunza a Wisal Telvission a shekrar 2014.

[4] Maganar kokuwa a lamarin zaɓen sarauta ya samu shiga a bakin mawaƙan baka na Sarauta. A kowane lokaci aka zaɓi sarki suna fito da maganar kokawa a cikin ɗiyan waƙoƙinsu. Misali, Makaɗa Narambaɗa yana cewa:

Jagora : Wawan kokawa kodayaushe

J/Yara : Shi aka shammata bai iya ba,

 : Ga wata kokowwa an wuce da shi,

Yara : Karsanai kakkaɓe mishi ƙasa

Gindi : Ibrahimu na Guraguri

 : Maishinkahi bajinin zagi

 : Mu dai Allah ya bar muna kaya.

(Narambaɗa: Waƙar Ibrahimu na Guraguri).

Haka shi ma Makaɗa Musa Ɗanƙwairo Maradun yana cewa:

Jagora : Ya kada raƙumin daji,

Yara : Kuma ya taushe bushiya mai doron gado,

Gindi : Ba maza kashi tilas su bi ka,

 : Malam ɗan Idirisu.

 (Muasa Ɗanƙwairo: Waƙar Sarkin Zazzau).

[5] Gunki a nan ana magana ne a kan nau’in iskar da Hausawa suke bauta wa, ba gunki da ake sassaƙawa da ita ce ba. Masana al’ada sun yi amannar cewa, Hausawa ba su bauta wa gunki na ita ce ba. A wancan lokacin iskokinsu da dodonninsu da kuma tsafe-tsafensu suke bauta wa. Misali, a Kano a wancan lokaci suna bauta wa Tsumburbura ne. Wannan abin bauta nasu shi ne aljanin da ‘yan bori suke kira da Danko ɗan Musa (Ibrahim, 1982 shf. 9).

[6] Hira da Farfesa Aliyu Muhammad Bunza ta wayar hannu ranar 08/10/2024.

[7] Hira da Farfesa Lawal Abdulkarim a ofishinsa da yake Sashen Nazarin Addinin Muslunci, Jami’ar Usmanu Ɗanfodiyo, Sakkwato ranar O2/10/2024

[8] Hira da Malam Adamu Ibrahim Argungu ta wayar hannu, Malami a Sashen Hausa Kwalejin Adamu Augie, Argungu, Jihar Kebbi, ranar 07-08/10/2024.

[9] Don neman ƙarin bayani, a dubi Shuni da Dagimun (2021 shf. 207).

[10] Daga cikin irin kirarin da yake mata akwai:

 Jamuna a kasa mun gama,

 Ni Magajin Dala,

 Da kun ƙi da kun so,

 Ku bi ni ba raɗi ba.