Nazarin hikimomin al’adun
Hausawa da harshensu a kullum ƙara bunƙasa yake yi. Lamarin iskoki abu ne da ya mamaye al’adun
Bahaushe a rayuwarsa. Bahaushe
na ganin iskoki wasu halittu ne masu ƙima da daraja ta musamman, da jin cewa
suna iya cuta masa a rayuwa. A tunaninsa, cutukan da iskoki ke haddasawa su ne manyan
cutuka, domin suna naƙasa rayuwa kuma suna da wuyar magani. Duk da samun
wayewar kai da bunƙasar kimiyyar zamani, Bahaushe bai yarda akwai maganin
iskoki a asibitocin nasara ba, ya fi son ya tunkari matsalar a Bahaushiyar
al’ada. Najasa na ɗaya daga cikin hanyoyin al’ada da Bahaushe ke bi wajen
warkar da cutar iskoki. Nazarin yadda Bahaushe ke amfani da najasa wajen
sarrafa maganin iska shi ne maƙasudin wannan muƙalar.
Najasa A Mahad’in Maganin
Iska
Yakubu Aliyu Gobir
Department of Nigerian Languages
Usmanu Danfodiyo University, Sokoto
08035605024
1.0
Gabatarwa
Nazarin hikimomin al’adun
Hausawa da harshensu a kullum ƙara bunƙasa yake yi. Lamarin iskoki abu ne da ya mamaye al’adun
Bahaushe a rayuwarsa. Bahaushe
na ganin iskoki wasu halittu ne masu ƙima da daraja ta musamman, da jin cewa
suna iya cuta masa a rayuwa. A tunaninsa, cutukan da iskoki ke haddasawa su ne manyan
cutuka, domin suna naƙasa rayuwa kuma suna da wuyar magani. Duk da samun
wayewar kai da bunƙasar kimiyyar zamani, Bahaushe bai yarda akwai maganin
iskoki a asibitocin nasara ba, ya fi son ya tunkari matsalar a Bahaushiyar
al’ada. Najasa na ɗaya daga cikin hanyoyin al’ada da Bahaushe ke bi wajen
warkar da cutar iskoki. Nazarin yadda Bahaushe ke amfani da najasa wajen
sarrafa maganin iska shi ne maƙasudin wannan muƙalar.
2.0 Ma’anar Magani
A ƙarƙashin kiwon lafiya, kalmar
magani sananniya ce ga kowane Bahaushe. Wasu masana, sun yi hasashen cewa,
kalmar ba ta rasa nasaba da kalmar ‘gwaji, wato a gwada abu a ga ko zai yi.
Suna ganin kalmar ‘hatsin bara’ ce, wato haɗe-haɗen kalmomi ne na Hausa suka
samar da ita. Kalmomin su ne: “ma” da “yi” da kalmar “gani”. Idan Bahaushe ya sami wata cuta ko rashin
lafiyar da yake son kawar wa, sai ya sami ’yan ganyeyyikinsa da saiwowi ya
harhaɗa ya ce:
“Ma gwada wannan mu gani”, har dai kalmar ta koma: “ma yi wannan mu gani”. Daga
baya ta koma, “ma yi ma gani”, har ya zuwa kalmar ta koma: “magani”, ma’ana,
bari mu yi ma gani (Bunza:135).
Dangane da ƙunshiyar ma’anar kalmar magani, masana da ɗaliban
nazarin al’adun Hausawa sun sha ɗauki-ba-daɗi kan haƙiƙanin gano ma’anarta. Da
farko ga yadda Ƙamusun Hausa na Jami’ar Bayero Kano (2006) ya fassara ta:
(i)
Abin da
ake sha ko shafawa a jiki ko ɗurawa a jini ta hanyar yin allura, don neman
samun lafiya.
(ii)
Abin da
samuwarsa kan kore wani daban, misali, tarko yana maganin ɓeraye.
(iii)
Sammu, wato harhaɗa wasu abubuwa da yin surkulle da
nufin cutar da wani, musamman abokin gaba.
(iv)
Harhaɗawa ko yin wasu abubuwa na musamman don shawo kan
wani, ko samun galaba a kan wani abu.
Dangane da hasashen masana
kuwa, Ahmad, (1984), yana cewa:
Magani shi ne duk wani abu,
da za a yi, ko wata hanya, ko kuma wata dabara da ake yi don gusar da cuta daga
jikin mutum ɗungurungum
ko kawo kwantar da ita don kawo jin, daɗi ko ga zuciya da sauƙaƙe duk wahala da damuwa da ita
cutar kan iya haifarwa.
Musa (1986), yana cewa:-
Magani wata hanya ce kawai ta
neman biyan buƙatar
wata matsala da ke damun mutum, ko kuma yana ganin matsalar tana yi masa
barazana.
Zulai (1984), cewa ta yi:-
Magani hanya ce ta neman
kawar, da cuta kowace iri ko kuma neman kariya daga gare ta ko kuma neman
gwanewa ko ƙwarewa
kan wani abu.
Alhassan
da wasu (1982), sun ba da tasu ma’anar maganin gargajiya, suna cewa:
Maganin gargajiya shi ne yin
amfani da itatuwa ko rubutu ko addu’a ko surkulle don warkar da wata cuta ko
neman wani amfani ko gusar da sharri ko haddasa wani abu saboda biyan bukata. [1]
Bunza,
1995 ya bayar da ma’anar magani kamar haka:
Magani wata hanya ce ta
warkarwa ko kwantar da, ko rage wata cuta ta ciki ko ta waje ko wadda aka samu,
daga haɗari;
ko kuma neman kariya ga cutar abokan hamayya ko cutar da su, ko neman ɗaukaka, da daraja ta hanyar
‘yan siddabaru, da sihiri na ban al’ajabi.
Duk waɗannan masana, kowanensu ya yi
ƙoƙarin fito da nasa ra’ayi a
kan ma’anar magani. Wannan ya nuna cewa, ‘magani’ kalma ce mai iya ɗaukar ma’ana mai faɗi, wadda kan sa dole a yi
taka-tsantsan wajen bayar da bakandamiyar ma’anarta. Duk da haka, daga abin da
aka kalato daga bakin masana ana iya cewa magani wata hanya ce ta kawar da, ko
kwantar da, duk wata cuta ta jiki ko ta zuciya, ko neman ɗaukaka, ko kariya daga makaru
da jifa da sihiri ko siddabaru.
3.0 Ma’anar Najasa
Kalmar ‘najasa’ ba Bahaushiya
ba ce, aro ta Hausawa suka yi daga Larabci. A luggar Larabci najasa na
nufin………Ma’anarta a Larabci ta yi canjaras da ta Hausa, saboda dukkaninsu a
muhalli iri ɗaya ne suke amfani da ita.
Duk da haka, a Ƙamusun
Hausa, an ba ta ma’anar:
Ƙazanta mai tauri-tauri ko
ruwa-ruwa ga wari wadda mutum kan fitar ta duburarsa.
Har ila yau, Ƙamusun
ya kuma kawo kalmomin najasa na Hausa kamar haka: ‘kashi’ da ‘ratsi’ da
‘ba-haya’ da ‘tutu’ da ‘taroso’ da ‘gayaɗi’
da ‘artai’.
Idan aka nazarci
wannan ma’anar najasa da Ƙamusun
Hausa ya bayar, za a fahimci cewa, abubuwan da Bahaushe ke kira najasa sun wuce
abin da ke fita ta dubura kawai. A fahintata, duk abin da ya fito ta dubura da
ta al’aura da duk wani ruɓaɓɓen abinci mai wari ko abin
sha, ko jini ko mushe ko wani sashe na jikin mushe, da duk wani nau’in ƙazanta, ko ƙasar wurin najasa, ana
kiransu najasa. Kalmar ‘ƙazanta’ tana da kusancin
ma’ana da ‘najasa’, amma najasa ta fi samun karɓuwa ga masana addini, musamman a zaure ko soro
wajen karatun furu’a. Saboda haka, tasirin addini da zamani sun taimaka ƙwarai wajen ɗaure wa kalmar najasa gindi
da samun karɓuwa,
saboda ma’anarta ta fi faɗi
kuma ta fi sakayawa.
4.0
Mazaunin Iska:
Wuraren najasa na ɗaya daga cikin manyan
mazaunan iskoki. Waɗannan wuraren su
ne kamar haka:
i)
Bola
ko juji:
Bola shi ne wurin zuba shara da tarkacen ƙazanta,
kamar sauran abinci da ƙassan
da aka gurgure aka yar a bola. Idan kuma rame ne aka haƙa don zuba shara ya zama
birbizo. Iskoki suna zama irin wannan wurin ko ramen, saboda suna cin sauran
abincin da bani Adam suka ci da ƙasusuwan
da suka tsotse suka zubar a bola.
ii)
Wuraren
bahaya: A
nan ana nufin wurare na musamman da aka killace ko filin wajen gari wanda ba a
killace ba, don kewayawa a biya bukata, kamar masai ko shadda ko bayan gida.
Iskoki musamman nau’in baƙaƙe ko kafirai, masu tsananin
cutarwa, suna sha’awar zama wuraren bahaya, saboda shaƙar warin wannan ƙazantar ko najasar.
iii)
Mayanka
ko mahauta:
Mayanka ita ce wurin da ake yanka dabbobi kamar shanu da awaki da tumaki da
sauransu. Irin wannan wuri ba a raba shi da iskoki saboda akwai manyan nau’o’in
abincinsu iri biyu a wurin, wato jini da ƙashi.
iv)
Wuraren
wanke-wanke:
A nan ana nufin wuraren da ake wanke kwanonin abinci ana samun ’yan
gutsattsarin abinci da ƙananan
ƙassa da sauransu, ruwan
wanke-wanken suna taruwa su zama kwata ko kwatami. Iskoki suna sha’awar zama
wurin don ƙazantar
da ke wurin da kuma tunanin samun na-baka.
v)
Majema: Shi ne wurin da ake jeme
fata ana fitar da gashin jikinta. Kamar yadda muka sani wuri ne mai mugun wari.
Shi ya sa Bahaushe ke ce wa a karin maganarsa: ……………………………. Iska kan zauna irin
wannan wuri saboda wannan dagwalon wurin mai wari da ke wurin.
Daga cikin aljannu waɗanda suka fi zama
wauraren ƙazanta su ne, kafiran
aljannu, kamar yadda Wahid Baliy
ya ce, ya tambayi wani aljani
Musulmi, ko yana zama a makewayi?
Sai aljanin ya ce,
“a'a”, sai ya ce masa, amma an ruwaito cewa, kuna
zama a wuraren
najasa: sai ya ce, “I,
amma wannan ya keɓanta ga
kafiran aljannu, domin
su sun fi
son wuraren ƙazanta.”[2]
5.0 Mahaɗi Da
Najasa :
A fagen
ilimin magungunan gargajiya, sinadari ko mahaɗi na nufin harhaɗa itace da wasu
albarkatun ƙasa ko sama, ko haɗa wani ganye da wani ko wata saiwa da wata ko
gamingambizar tsirrai da itace da ƙwaro da wasu abubuwa, don yin magani (Bunza
2004). Saboda haka, mahaɗan magungunan Iskoki na nufin tarsashin
abubuwan da za a tanadar, na daga itace da tsirrai da makamantansu, da lokacin
da za a nemo su, da haɗa su, da yanayin haɗa su. Bahaushe yana mahaɗi da najasa
a wajen magungunan da zai warkar da
cutar iskoki ko waɗanda zai nemi taimakonsu don su cutar ko don biyan wata bukata,
saboda a kimiyyarsa, ya fahimci suna da sha’awar lazimtar wuraren najasa. Bisa
ga haka, akan samu najasa a mahaɗin
dukkanin rukunnan magunguna, amma an fi samunta a rukunnan magungunan
warkarwa ko na cutarwa, kamar haka:
5.1 Magungunan Warkarwa:
Magungunan warkarwa su ne waɗanda ake amfani das u don
warkar da cutar iska ga jiki ko zuciya. Misali:
- Cutar taɓin hankali, ana haɗa sassaƙen itacen jirga da ɗoɗɗoya da kashin tunku da tsabre, a dake su a turara wa mai cutar, zai warke da yardar Allah.
- Idan farfaɗiya ce, ana yin turare ta hanyar haɗa: kashin tunku, da kashin baƙin jaki, da kan tsabre, da bunsurun fadama, da bunsurun doguwa, da hankufa, da kimbar maharba, da kwalfar jigo, da kitsen baƙin sa, da kitsen baƙar akuya. Za a dake su wuri ɗaya ana yin turare da garin, kullum, safe da yamma, zai warke da yardar Allah.[3]
·
Akan yi mahaɗi da fitsarin raƙumi a shaƙa
wa mai cutar iska ko ƙasar wurin kwanciyarsa, don magance cutar iska.
·
Akan turara kashin kaji ga mai cutar
farfaɗiya don ta sake shi nan take.
·
Akan yi
turare da ƙashi don kama gawurtaccen macijin da ake jin iska ne ko iska
ya shige shi.
- Akan yi turare da matattar jaɓa don ƙone iskan da ya ƙi fita ga jikin ɗan Adam.[4]
5.2 Magungunan
Cutarwa:
Magungunan cutarwa su ne
(Bunza 1995) ya kira su magungunan sharri. Mafi yawan magungunan cutarwa sai an
haɗa da iskoki,
wato a neman taimakonsu ta amfani ko mahaɗin
najasa don cutar da rayuwar wani mutum. Ga abin da (Bunza, 1995) ke cewa:
Mafi yawan magungunan da za a
haɗa da
najasa miyagun magunguna ne na sharri. Abubuwan da aka fi yin mahaɗar magani da su na najasa,
sun haɗa
da maniyi, da jini mai feshi, da maziyyi, ko wadiyyi, da fitsari, da kashi, da
mushe, da dai sauransu.
Haka kuma, falsafar Bahaushe
ta yin mahaɗi da
najasa ga neman taimakon aljani ko iska ita ce don ya yi wa iska abin da yake
so, shi kuma ya biya masa bukatarsa ta cutar da wani. Misali:
·
Ana mahaɗi da wani kifi mai suna gawo da wutsiyar
kurege don kashe zakarin namiji. Mushen dabba ko sassanta duk najasa ne. Idan
aka yi mahaɗi da sassan jiki ko makamantansu, a matsayin mahaɗin magani, to a
fahimtar Bahaushe, an yi tsafi ko sihiri, wato an nemi taimakon iskoki ke nan.
·
Ana
mahaɗi da salintar
maciji da kashin ungulu don raba mata da mijinta.
·
Ana mahaɗi da matattar kulɓa da yatsun
ɗan Adam don kuturta wani, da sauransu.
·
Akan yi mahaɗi da gashin kan mutum wanda
aka aske don a yi masa makaru.
·
Idan
malama tsibbu suna son su haukata mutum za su samo icen da tsawa ta faɗa wa, da ƙwai wanda ya lalace (ya zama
dunge). Za a
rubuta sunan wanda ake son a haukata a icen da jikin ƙwan, a sanya shi cikin
garwashin da babu hayaƙi
a gare shi, a karanta Fatiha ƙafa
ɗari uku da
tamanin da takwas. Ga hatimin da za haɗa
da shi. Da an ƙare
aikin mutumin zai kuwwata, ya dinga cin najasa (Bunza, 1995).
·
Bahaushe
na cewa, hannu musamman yatsu dahi gare su saboda amfani da ake da su
wajen fitar da najasa ga jiki da yawan saduwarsa da yawun ɗan Adam. Bahaushe na ganin
idan ana shafar ƙurji
da hannu zai daɗa
rurewa. Duk wata cuta ta jiki idan aka sa hannu tsiraransa za ta ɗara haɓaka. Haka kuma, yana ganin,
idan aka doki yaro da hannu, ko aka doki wata dabba da hannu. Idan aka ga
alamar suma rayuwa na son ta yi halinta, a umurci wanda ya yi dukan da ya hura
hannayensa a tafin hannunsa da yatsu cutar ba za ta halaka abin da aka doka ba
(Bunza, 1995).
·
A
cikin camfin Bahaushe akwai cewar idan mutum ya shafa kwantsar jaki ko ta doki
ga idonsa zai ga aljani amma zai mutu.
Waɗannan su ne kaɗan daga cikin misalai na mahaɗi da najasa wajen maganin
cutar iskoki ko neman taimakonsu ga cutarwa.
Har
ila yau, daga cikin abin da ke tabbatar mana cewa akwai alaƙa tsakanin najasa da iskoki,
shi ne kula da siffa ko yanayin da mahaukaci ko mai taɓin hankali yake ciki na zama
cikin ƙazanta
da dauɗa da wari
da ragga/tsumma. Idan yana tsare ko sake duk cikin wannan siffar yake. Hausawa
kan ce, ‘abin ba daɗi,
wai mahaukaci ya ci kashi.’
6.0 Masu Bayar da Maganin Iska
Masu bayar da magungunan iskoki a al’ummar Hausawa suna da
yawa, wasu ma ba a ko san da su ba, sai buƙatar bayar da maganin ta taso, da
yake ba su mayar da abin sana’a ba. Sanannu kuma shahararrun masu bayar da
magungunan iskoki, kuma waɗanda suka riƙi bayar da maganin a matsayin sana’a,
sun haɗa da:
1.
Bokaye
Magabata kuma masana al’adun Hausawa sun tattauna a kan
boka da yanayinsa[5]. Gabanin
bayyanar addinin Musulunci a ƙasar Hausa, bokaye su ke cin karensu ba babbaka
wajen warkar da cuta ta jiki da ta ƙwaƙwalwa da buƙatocin jama’a. Haka kuma, su
ne masu kulawa da hulɗa tsakanin mutane da iskoki. Haka kuma, bokaye suna yin
amfani da iskoki wajen tsafe-tsafen sharri, kamar halbin kasko ko kurciya ko
kashe rayuwa gaba ɗaya.
2.
’Yan bori
’Yan bori suna cikin nau’i na bokaye a ƙasar Hausa, domin
duk wani ƙasurgumin boka daga bori ya fara. ’Yan bori su suka fi hulɗa da iskoki,
musamman miyagu masu haddasa ciwon hauka, da sauran rashin lafiya. Hanyoyin
bayar da magungunansu su ne ta fuskar wasan bori, da girka. Ga abin da Shata ke
cewa a kan ɗan bori cikin waɗar Sarkin Bori Sule:
Jagora : :Yau
wannan zamani,
:Wannan
lokaci,
:Kowa
yake zazzaɓi,
:Ka
ga ana gai da shi,
:Yana
amsawa jifa-jifa,
:Ku
zo gun mai bori Sule!
:(Yanzu)
sai ka ga ya warware,
:Yana
yawon duniya.
Amshi : :Sarkin Bori
Sule
Gindin Waƙa: :Sarkin Bori Sule
:Na Kande Uban-
:’Yan boru Sule
3.
Malaman Tsibbu
Ayyukan Malaman tsibbu sun gabata a cikin littattafan
magabata (Grenbergh: 1946, ’Yan ɗaki: 1990, Bunza:1995). Malamin tsibbu shi ne
kishiyar boka, don shi ya fara dushe hasken boka da ɗaukakarsa a cikin al’umma.
Malamin tsibbu, yakan yi amfani da iskoki ko rafanai wajen aikata magungunan
sharri ko halakar da wani. Shi ya sa ake yi masa kirari da cewa:
Kigo mai Rangwangwan,
Yini karatu,
kwana salla.
4.
Masu
Ruƙiyya
Malamin ruƙiyya wani nau’in malami ne daga cikin malaman
Musulunci da ke ba da magungunan cutukan iskoki ta hanyar karanta ayoyin Alƙur’ani
cikin kunnen maras lafiya. A ƙasar Hausa, goshin ƙarni na ashirin da ɗaya ne,
aka samu bayyana da shaharar Ruƙiyya, saboda samun waɗanda suka riƙe ta a
matsayin sana’a. A halin yanzu, a ƙasar Hausa da maƙwabtanta, babu waɗanda
kasuwarsu ke ci gadan-gadan, daga cikin masu ba da maganin Iskoki, kamar masu
ruƙiyya. Wannan shi ya kawo haɓakar ruƙiyya, aka samu tasirin zamananci a wajen
gudanar da ita. Suna kafa Santoci masu kama da asibitocin zamani a wurare
daban-daban cikin garuruwan ƙasar Hausa. Wannan nazarin ya gano santoci fiye da
30 a garuruwan Sakkwato da Kabi da Gusau da Katsina da Zariya da Kano da
Kaduna, inda marasa lafiyar iskoki ke tururuwa wajen amsar magani da yi musu ruƙiyya.
Haka kuma, Santocin sun zama wata hanya ta samar da harkar yi da bunƙasa
tattalin arziki, musamman ganin yadda masu Santocin ke ta buɗe rassan Santocin,
da kuma yadda suke tafiyar da harkokin rayuwarsu.
5.
Masu Sana’o’in Gargajiya
Bayan shahararrun masu bayar da magungunan iskoki da aka
yi bayaninsu, akwai kuma sarakuna ko shugabannin wasu sana’o’i na gargajiya.
Sana’o’in gargajiya su ne waɗanda aka gada kaka da kakanni. Bayan gudanar da
sana’ar, suna kuma taimakawa da magungunan cutukan da suka shafi sana’ar, da na
iskoki. Kamar yadda bayani ya gabata, daga cikin dalilan hulɗar Hausawa da
iskoki akwai: don kare martabar gida ko sana’a. A ƙoƙarin kare martabar sana’a,
da neman kariya daga wani mai ƙyashin sana’ar, ko nuna wata waibuwa da
gwaninta, sai a nemi abota ko hulɗa da iskoki kai tsaye ko ta hanyar bokaye ko
shugabannin tsafin gari. Wannan shi ya haifar da, da wuya a samu wata daɗaɗɗiyar
sana’ar gargajiyar da masu ita ba su gadi iskokin ko tsafin kare martabar
sana’ar ba. Kodayake a halin yanzu, an fara samun jikokin ire-iren waɗannan
gidajen, sun fara watsi da ire-iren waɗannan kayan gadon, saboda tasirin
Musulunci a rayuwarsu. Daga cikin shugabannin sana’o’in gargajiya masu ba da
magungunan cutukan iskoki akwai:
-
Ma’aska/Wanzamai: Su ne waɗanda ke yin aski da
kaciya da tsagar gado a fuska ko ta ciwo a jiki. Wanzamai suna da alaƙa da
iskoki, saboda suna tu’ammali da jini, ɗaya daga cikin abincin iskoki. Bayan
magungunan da suke bayarwa waɗanda suka danganci cutukan da suka shafi
sana’arsu, Wanzamai sukan bayar da maganin cutukan iskoki, kamar matsalolin
jinin al’ada ga mata ko karya sihirin ɗan baka da sihirin kashe zakarin namiji,
da maganin maye, da sauransu.
-
Masunta: Su ne masu sana’ar su (kamun kifi).
Kabawa suna kiran su Sarkawa, wato daga sunan wata ƙabila da ake kira ‘Soroko’
a ƙasar Mali, tsohuwar daular Songhai. Soroko su suka kawo wa Kabawa sana’ar
kamun kifi. Masunta Suna da alaƙa da iskokin Ruwa, saboda yawan shiga ruwa da
suke yi. Bayan magungunan da suke bayarwa na sanyin ruwa da sauransu, suna kuma
ba da maganin cutukan iskokin ruwa, kamar su makwakkwafa, wato yawan shan ruwa
amma ba su kau da matsalar ƙishirwa ba. Sukan kuma karya duk wani makaru da aka
yi aka jefa ruwa, da sauransu. Sukan kuma yi ’yan tsafe-tsafensu da iskoki don
nuna gwaninta da waibuwa, kamar siddabarun fito da ƙaya a jikin mutum, da dabon
kifi a ruwa da kuma sihirin rage zurfin ruwa, ko taka saman ruwan gulbi suna
tafiya kamar suna taka ƙasa, da kiran dabbar ruwa ta fito ta kwanta a gaban
wanda ya kira ta da kamun kifi bisa faƙo da sauransu. Fulani Jogwadawa su suka
fi shahara da wannan tsafi.[6]
-
Mahauta: Su ne ake kira Runji a Sakkwato, wato
masu sana’ar yanke dabba da sayar da namanta. Suna da alaƙa da iskoki saboda
tu’ammali da abincin iskoki, wato jini da ƙasusuwan dabbobin da suke yankawa.
Sukan siddabaru a wajen wasan hawan ƙaho. Haka kuma, mafi yawan ’yan dambe
rundawa ne. ’Yan dambe suna cikin rukunin Hausawa da suka yi suna wajen amfani
da iskoki wajen tsafe-tsafensu na neman galaba ga abokin wasa.
-
Maharba: Su ne masu sana’ar harbi ko farautar
namun daji, wato dabbobin da ke rayuwa a dawa ko daji. Suna mu’amala da iskokin
dawa, saboda koyaushe suna cikin daji, dare da rana. Maharba sukan ba da
maganin taɓin iskokin dawa irin su Ɗan tsatsumbe da Ɗan dagizge, da iskokin
Tsamiya da Kuka da sauransu. Suna kuma ba da maganin ciwon daji da na halbin
kasko, da ciwon tsuntsu (ƙyan-ƙyan), ciwo ne da kan kama yara a ga suna firgita
kamar suna jin sanyi. Haka kuma suna tsafe-tsafe wajen kama dabbobin daji,
kamar tsafin baduhu da kauda da ƙuƙuwa da birkita-kwanci. Dubi arangama
tsakanin maharbi Ilaje Mai baka Ɗanmamman da zaki, kamar yadda Mai komon daji Ɗan
Hanne ya kawo a cikin waƙarsa, yana cewa:
Sai Ilaje yac ce a’a,
Zaki yac ce a’a,
Gardama tas sulle,
Cana tsakanin daji,
Ilaje sai yac ce mai,
Arewa ƙwallare ya ey,
Tun da Allah Yay yi ni,
Tun ina yaro ban taɓa harbin,
Naman dawa shi kai labari,
Yau ana wadda akai,
Sai Zaki yac ce mai,
Arewa ƙwallare ya ey,
Tun da Allah Yay yi ni nan
tsakanin daji,
Ban taɓa murza naman gida,
Yak kai labari,
Yau ana wadda akai,
7.0 Naɗewa
Tirƙashi!, ashe ‘sanin asali ya
sa kura cin kanjilo’. Hausawa tun suna cikin Maguzanci ba su yi ƙasa-a-gwuiwa ba kan sha’anin
kiyon lafiyarsu. Babu shakka kimiyyar haɗa
magungunan Bahaushe ba abin renawa ba ce idan aka kasa ta a faifan nazari, musamman ta ƙoƙarin gano alaƙar najasa da iskoki domin yin
mahaɗi da ita a
magance cutukansu ko neman taimakonsu. A wannan maƙalar, akwai hasashen cewa, najasa
wata kadarko ce a cikin sinadarai ko mahaɗin
maganin iska a Bahaushiyar al’ada. Wannan ya tabattar da cewa, akwai cutukan da
har yanzu asibitocin zamani ba su samo musu ƙwayoyin haɗiya
ba, sai dai a dawo ga “Masu abu”, wato iskoki. Ashe gaskiyar Bahaushe da ke
cewa, ‘karen da ya yi cizo da gashinsa ake magani.’
MANAZARTA
Abdullahi,
I.S.S. (2000), “Magani da Siddabaru Cikin Rubutattun Ƙagaggun Labaran Hausa”, Kudin
digri na biyu, Jami’ar Usman Danfodiyo, Sakkwato.
Abubakar, S.Y.
(1997), "Bori A Zariya," Kundin digiri na biyu (M.A), Sashen Koyar da
harsunan Nijiriya, Jami'ar Ahmadu Bello, Zariya.
Abul-Mundhir,
K.I.A. (2005), The Jinn and Human Sickness: Remedies in the Light of the
Qur’aan and Sunnah. An English translation of Atturuq hisaan Fi Ilaji
Amraad Al-jinn. Darussalam, Jeddah.
Adamu, S.A.
(2011) “Gurbin Ƙwari a
Magungunan Gargajiya na Hausawa”. Kundin digiri na biyu (M.A), Sashen Koyar da
Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo,
Sakkwato.
Alhassan, H.
da Wasu (1982), Zaman Hausawa. Institute of Education Press, ABU Zaria.
Al-Jauziyah,
I. I. (1999) Healing With the Medicine of the Prophet (SAW). Fassarar
Turanci daga Jalal Abual Rub. Darussalam, Riyadh, Saudi Arabia.
Bergery, G.P. (1934) A
Hausa-English and English-Hausa Vocabulary. Oxford University Press, London.
Bunza, A.M.(1990), “Hayaki
Fid Da Na Kogo”. Kundin digri na biyu (M.A.), Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero Kano.
Bunza, A.M. (1995),
Magungunan Hausa A Rubuce.” Kundin digiri na uku (PhD) Sashen Koyar da Harsunan
Nijeriya, Jami’ar Bayero, Kano.
Bunza, A.M. (1999) Radadi Da
Zogin Cuta A Ma’aunin Bahaushe.” Muƙalar da taron Ƙarawa
juna sani, Sashen Koyar da Hasrsunan Nijeriya, Jami’ar Usman Danfodiyo, Sakkwato.
Bunza, A.M. (2004) “Mahaɗin Mugungunan Gargajiya”, Muƙalar da aka gabatar a Sashen
Koyar da Harsunan Nijeriya, Jami’ar UsmanuƊanfodiyo,
Sakkwato.
Bunza, A.M. (2006) Gadon
Feɗe
Al’ada .
IBRASH LTD. Lagos
C.N.H.N (2006) Ƙamusun Hausa, Cibiyar Nazarin Harsunan
Nijeriya, Jami’ar Bayero, Kano.
Gobir, Y.A (2002) “Iskoki a
Idon ’Yan bori da Masu Ruƙiyya”.
Kundin digiri na biyu (M.A), Sashen
Koyar da Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo, Sakkwato.
Gobir, Y.A (2010) “Hulɗar Soyayya Tsakanin Ɗan Adam da Iska”. Cikin KONJOLLS: Kontagora
Journal of Languages and Literatures. FCT Kontagora.
Greenberg, J. (1946), The
influence of Islam Sudanese Religion. Monographs of the American Ethnological society, 10, New
York Seattle, London.
Gummi, A. M.
(1997) Alƙur’ani
Maigirma Da Kuma Tarjamar ma’noninsa Zuwa Ga Harshen Hausa. Ma’akatar Kula da Harkokin
Addinin Musulunci, da Waƙafai,
da kuma Wa’azi da Shiryarwa, ta Ƙasar
Saudi Arabiya.
Hamza, M.W. (1977),
“Magungunan Hausawa”. Kundin digirin farko,
Jami’ar Bayero, Kano.
Ibrahim, S.M. (1982),
“Dangantakar Al’ada da Addini: Tasirin Musulunci Kan Hausawa” Kundin Digiri
Na Biyu Sashen Koyar da Harsunan Nijeriya, Jami’ar
Bayero, Kano.
Ingawa, Z.S (1984),
“Magungunan Hausawa Don Mata”. Kundin digirin farko,
Jami’ar Bayero, Kano.
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H.M. (1990), Maganin Gargajiya Na Afrika, tare da mai da ƙarfi a kan Nazarin Itatuwan
Magani Na Hausa.
Kamfanin Gaskiya Zariya.
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M.C. (1970) Sociology of Medicine. McGraw-Hill Book company, New York.
Sa’eed, A.M.A.
(2005) The Evil Eye. Minaeret Books International. Lagos, Nigeria.
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J. N. (1968) The Ban of Bori Demons
and Demon, dancing in West Afirca, London.
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(1988) Hausa Medicine: Illness and Well-Being In a West African Culture.
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’Yanɗaki, A. I. (1990) “A History
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[1] Dubi Habib Alhassan da Wasu, Zaman
Hausawa (1982). Shafi na 52.
[2] Dubi
Wahid A. Bali (1988) Wiƙayatul Insana Minal Jinni Was
Shaiɗan.
Darul Bashir Al-Ƙahira
(Masar), shafi na 13
[3] Hira da Ada mai Rafani sabon Birni. Ranar 15/9/2000.
[5]
Don ƙarin bayani, dubi Tremearne, (1968)
The Ban of Bori Demons and Demon, dancing in West Afirca, London,
da lamba ta 1 a wannan maƙalar.
[6]
Dubi Musa Shehu,
“Waibuwar Masunta”. muƙalar
da aka gabatar a Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo, Sakkwato.
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