Tasgaron Zuwan Turawa Ƙasar Hausa

Gabatarwa

Duk da irin alfanu da muka zayyana waɗanda suka samu a Ƙasar Hausa sakamakon zuwan Bature, ba kuma za a rasa tasgaro, cigaban mai haƙar rijiya, da kuma koma baya waɗanda wannan zuwa na Turawa ya haifar ba.

Tabbataccen abu ne a tsarin rayuwa, cewa, duk lokacin da aka samu sauyi ko cuɗanya da wasu baƙin jama’a, waɗanda tasirinsu ya kai ga wata jama’ar ta sauya salon yadda take gudanar da rayuwarta, babu makawa, sai an samu abubuwan da za su saɓa da abin da yake karɓaɓɓe a tafarkin rayuwar waɗannan jama’a da aka zo aka taras.

Zuwan bature Ƙasar Hausa, ya haifar da koma baya a wasu fannonin rayuwa da suka haɗa da addini, zamantakewa, kasuwanci, tarbiyya da sauransu.

Addini

Tun kusan sama da shekaru ɗari biyar da hamsin da suka shuɗe kafin zuwan Bature (1349 – 1903), Addinin Musulunci ya shigo Ƙasar Hausa. Sakamakon cuɗanyar Bahaushe da Larabawa.

A lokacin da Bature ya zo Ƙasar Hausa, ya yi iya bakin ƙoƙarinsa ta cikin hikima ya canza salon gudanar da tsarin karatu da kuma shari’o’i suka tashi daga amfani da kundayen shari’a irin ta addinin Musulunci zuwa amfani da kundayen tsarin mulkin ƙasa.

A wata ruyawa daga Bala (2015), da yake bayar da labarin shigowar Turawa Daular Usmaniyya; wacce dukkan ƙwaryar Ƙasar Hausa tana ciki, cewa ya yi zuwan Turawan ya sauya tsarin amfani da rubutun Larabci dana Ajami a dukkan ma’aikatun gwamnati zuwa amfani da Ingilishi, wanda hakan ya haifar da koma-baya ta fuskacin addini. Haka nan Bala (2015), ya ci gaba da magana inda ya kawo tsarin raba addini da shari’a cikin harkokin yau-da-kullum; wato tsarin sakyula, a ɗaya daga cikin manyan illolin zuwa Bature Ƙasar Hausa.

Zamantakewa

Kafin zuwan Bature Ƙasar Hausa, yanayin zamantakewar Bahaushe yanayi ne na taimakon juna a ciki da wajen gida. Rayuwa ce ta zumunci, girmama juna da kuma ladabi da biyayya.

Zaruƙƙ, Kafin Hausa da Alhassan (2010), suka ce: “Hausawa suna zama ne irin na karkara, wato zaman cuɗan-ni-in-cuɗe-ka”.

Yanayin tsohuwar zamantakewar Bahaushe, yanayin zama ne wanda horo da hani ya zama aikin kowa, duk wanda ya ga na ƙasa da shi za su ko suna aikata abin da ya saɓawa abin da aka saba da shi na zaman al’umma, to yana da damar tsawatarwa wasu lokutanma har da ɗaukar mataki. Zama ne da na ƙasa yake girmama na gaba da shi, shi kuma babba yake tallafawa na ƙasa da shi; zama ne wanda mai shi yake taimakon maras shi; mai ƙarfi yake taimakon mai rauni. Zama ne da ya zama darajarka a cikin al’umma mutuncinka ba dukiyarka ba.

Yahaya, Zariya, Gusau da ‘Yar’aduwa (2006), suka ce: “Hausawa tun farko mutane ne waɗanda suka tashi da taimako da son junansu, da ladabi da biyayya da ɗa’a da sauran ayyukan alheri daban-daban”.
Wannan kyawawan halaye ababen ambato, a yau sai ɗan abin da ba za a rasa ba sakamakon zuwan Bature. Wannan kuwa ta faru ne sakamakon ƙyale-ƙyale da sauran kayan alatu da Baturen ya zo da su ƙasar Hausa. Suka saka hanƙoron mafiya yawan al’ummar Hausa shi ne mallakar dukiya domin mallakar ababen da ake kira kayan more rayuwa. Na ruwaito Zarruƙ, Kafin Hausa da Alhassan suna cewa: “Kayan alatu kuwa, waɗanda suka yaɗu a ƙasa sun zama ababen gasa. Saboda haka Hausawa sun bar zaman cuɗan-ni-in-cuɗe-ka, sun tashi tsaye wajen tara abin duniya”.

Kasuwanci da Sana’a

Tun kafin zuwan Bature Ƙasar Hausa, Bahaushe ya kasance ƙwararre wajen kasuwanci da sana’a a ciki da wajen Ƙasarsa. Bahaushe ya kasance yakan ɗauki hajarsa daga gida ya yi tafiya da ita a ƙasa ta tsawon kwanaki casa’in zuwa Yankin Gwanja wanda yake a Ƙasar Ghana ta yau. Sannan ya sayo wasu daga can, ya nufo gida da su.

Abin da ya shafi sana’a kuwa, tun cikin shekarar 1349, zamanin Sarkin Kano Ali Yaji, Kanawa suka ƙware a sana’ar jima. Sana’ar da suka koya daga Larabawan da suka zo da karatun Allo.

Wannan magana tasa kuwa abar ƙarfafa ce da bayanin shahararren marubucin tarihin nan na Afirka wato Rodney (1973) inda ya ce: “Hanya guda ɗaya da za a iya auna cigaban tattalin arziƙin Afirka a ƙarnuka biyar da suka shuɗe (Wato a cikin ƙarni na goma sha shida kenan. Tun da yanzu muna ƙarni na ashirin da ɗaya), ita ce ingancin kayayyaki. A nan, za a iya bayar da misali da ɗan kaɗan daga kayayyakin da ake fita da su zuwa ƙasashen Turawa waje ta Afirka ta Arewa. Ta nan Turawa suka san ingantacciyar jemammiyar, turarriyar fatar daga Afirka wacce ake yi wa laƙabi da fatar Maroko (Moroccon Leather). A taƙaice, ƙwararru daga Hausa da Mandigo a arewacin Najeriya (Kano) da kuma Mali, su suke jemeta su tura ta”.

Manazarta:

Abubakar A. Y. (2011). Maitama Sule Ɗanmasanin Kano. Ahmadu Bello Uniɓersity Press, Zaria, Kaduna State, Nigeria.

Audu M. S. da Osuala U. S. (2015). The Biritish Conƙuest and Resistance of Sokoto Caliphate, 1897 – 1903: Crisis, Conflict and Resistance. Department of History and International Studies, Federal Uniɓersity Lokoja, Kogi State, Nigeria. Historical Research Letter. Ɓol. 22, 2015, ISSN 2224 – 3178.

Bala A. A. (2015). The Impact of Colonisation in Uprooting Islamic Ploity and Introducing Circularism in Northern Nigeria. Department of Islamic Studies, Faculty of Art and Islamic Studies, Usman Ɗanfodiyo Uniɓersity, Sokoto, Nigeria. E-Proceedings on Arabic Studies and Islamic Ciɓilization, iCASIC 2015 (E-ISBN 978-967-0792-02-6), 9 – 10 March 2015, Kuala Lumpur, Malaysia.

NNPC (2007). Hausawa da Maƙwabtansu (2). Northern Nigerian Publishing Company, Gaskiya Building, Zaria, Kaduna State, Nigeria.

Sanusi N. M. (2009). Stories of Dutse Palace, 1421 – 2009. Jigawa State Printing Press, Dutse, Jigawa State, Nigeria.

Rodney W. (1973). How Europe Under Deɓeloped Africa. Bogle-L ‘Ouɓerture Publications, London and Tanzanian Publishing House, Dar-Es-Salam.

Yahaya I. Y., Zariya M. S., Gusau S. M. da ‘Yar’aduwa T. M. (2006). Darrusan Hausa Don Manyan Makarantun akandire 3. Uniɓersity Press PLC, Ibadan, Nigeria.

Zarruƙ R. M., Kafin Hausa A. A. da Alhassan B. S. Y. (2010). Sabuwar Hanyar Nazarin Hausa Don Ƙananan Makarantun Sakandire, Littafi na Ɗaya. Uniɓersity Press PLC, Ibadan, Nigeria.

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