Kimiyyar Sarrafa Maganin Iskoki a Gargajiyar Bahaushe

Citation: Yakubu Aliyu Gobir (2017). Kimiyyar Sarrafa Maganin Iskoki A Gargajiyar Bahaushe. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 5. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

KIMIYYAR SARRAFA MAGANIN ISKOKI A GARGAJIYAR BAHAUSHE

Yakubu Aliyu Gobir

TSAKURE

Magungunan gargajiya suna ƙara samun haɓaka a goshin ƙarni na ashirin da ɗaya. Idan haka ne, lokaci ya yi da ya kamata a sami haɗin guiwa tsakanin masu magungunana gargajiya da masu kimiyyar zamani, domin samar da hanyoyin sarrafa wasu mahaɗan magani. Idan aka yi nazarin yadda ake sarrafa magungunanwarkar da cutukan iskoki za a fahimciakwai alaƙa tsakanin iskoki da irin waɗannan magunguna. Wannan maƙala ta yi ƙoƙarin nazarinhikimomin da ke cikin magungunan iskoki.Saƙe-saƙe da tsirrai da turaruwan da ake amfani da su wajen sarrafa maganin iskoki suna da alaƙa da iskokin. Alaƙa ta sha’awa ko ta ƙyama. Idan ana bukatar kiransu ne sai a yi amfani da itatuwa da tsirrai da turaruwan da suke sha’awa. Idan kuwa korarsu za a yi, sai a yi amfani da itace da tsirrai da turaruwan da suke ƙyama. Daga cikin hanyoyin sarrafa magungunan iskoki akwai hayaƙi da turaren wuta da na ruwa da shaƙawa da ƙonawa da suraci da kuma tsime.

ABSTRACT

There has been increase in the use of Hausa traditional medicines in the 21st century. As such, it is the right time to establish a relationship between the traditional healers on one hand and the pharmacists and physicians on the other so that subtances used traditionally could be manipulated in modern ways. This paper delved into the arts of healing jinn-related sicknesses. Grasses, tree backs, steaming and other measures use for the cure have spiritual connection with the jinn. These compounds are either liked by the jinn or dislike, and thus are used in inviting them or getting rid of them, depending on the situation. The traditional measures of curing jinn-related sicknesses include: hayaƙi (smoking the body medicinally), shaƙawa (inhaling), suraci (steaming) etc.

1.0 GABATARWA

Masananal’adun Hausawa irin su Greenberg, (1946) da Besmer, (1973) da Ibrahim, (1982) da Bunza, (1990/2006),da Ismaila, (1991), sun tabbatar da cewa rayuwar Hausawa, musamman lokacin Maguzanci, cike take da hidimomin bori da tsafi da camfi da magani. Bayyanar Musulunci a ƙasar Hausa ya ƙara ƙarfafa imanin Bahaushe a kan samuwar iskoki, duk da yake ba ya ganin su amma ya yi imani da samuwar su da kuma kasancewar su buwayayyi, masu ban tsoro, masu ƙarfi a kan mutane kuma masu iya cuta musu.Cutukan da iskoki ke haddasawa su ne masu matsala kumamasunaƙasa rayuwa. Hausawa kan yi amfani da hanyoyi da daban-daban wajen sarrafa itatuwa da tsirrai don harhaɗa magungunan cutar iskoki, gwargwadon yanayin cutar da fasalinta. Misali, wasu magungunan, turara su ake yi a samar da hayaƙi.Wasu dafa ganye ake yi a yi suraci.Wasu a shaƙa garin magani a hanci.Wasu kuma a haɗa garin maganin a ruwa a sha.Wasu kuma a zuba cikin ruwa a yi wanka, da sauaransu. Nazarin kimiyya da hikimar da ke cikin sarrafa waɗannan magungunan su ne maƙasudin wannan maƙalar.

2.1MA’ANAR MAGANI

Duk da kasancewar kalmar magani sananniya ce ga kowane Bahaushe, amma masana, suna 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 kawarwa, sai ya sami ’yan ganyeyyakinsa 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 1995:135).

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:

Harhaɗawa ko yin wasu abubuwa na musamman don shawo kan wani, ko samun galaba a kan wani abu.

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.

ma’ana ta Ahmad ta tsaya ne ga nau’ukan cutukan jiki kawai, domin ya manta da magungunan siddabaru, da sihiri, da sammu, ko kwarce da sauransu, waɗanda ba wata cuta ce ke damuwar mutum ba, balle ya nemi kwantar da ita.

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.

Daga abin da aka kalato daga ayyukan masana ana iya cewa, magani wata hanya ce ta warkar da kowace irin cuta, ko neman kariya ko neman biyan bukatar rayuwa daga wani abu da ya dame ta.

3.0 MA’ANAR ISKOKI

Iskoki’, kalma ce mai nuna jam’i na iska, waddaa Ƙamusun Hausaaka bayar da ma’anarta da ‘Mutanen ɓoye’. Bisa ga ma’ana ta ilimi kuwa, ga abin da wani masani ke cewa:

Iskoki a wajen Bahaushe wasu halittu ne masu kama da mutane ta fuskar halittarsu, da surarsu, da ayyukkansu, da al’adunsu, da ɗabi’unsu,da harshensu,da siyasar rayuwarsu, da dai makamantansu (Bunza, 2006:1).

A nan, Bunza yana son ya tabbatar da imanin Bahaushe dangane da iskoki cewa, su ma halittu ne kamar mutane masu ayyuka da sunaye irin na mutane, amma kuma ba mutane ba ne. Wannan ne ya sa Hausawa suke kiran su ‘Mutantani’, wato sun yi kama da mutane amma ba mutane ba ne.Wannan ya sa aka ciro sunansu daga ‘mutum’ ya koma ‘mutantani’ kamar mutum ba mutum ba.

Hausawa sun yi imani iskoki suna da jinsin mata da maza ne, suna aure, suna haihuwa kuma suna cin abinci. Kazalika suna riya jini, shi ne babban abincin iskoki. Haka kuma, su iskoki siffarsu ba guda ɗaya ce tak kamar ta mutane ba. Sukan rikiɗa su canza siffa. Wani lokaci su yi siffar mutane, wani lokaci su yi siffar dabbobi, su zama macizai, su zama iska kawai kamar guguwa, su tashi sama, da sauransu. Saboda haka, suna iya zuwa wuri mai nisan gaske cikin ɗan ƙaramin lokaci.

Har ila yau, iskoki sun kasu gida biyu: ‘Farare’ da‘Baƙaƙe’. Fararen su ne masu kirki, masu taimakon mutane. Baƙaƙen kuwa su ne, maƙetata, masu neman mutum da sharri, kamar a yi wa wani magani ya mutu ko ya sami taɓin hankali, da sauransu(Ibrahim, 1982). Shi ma Isma’ila (1991) ya nuna Maguzawa sun kasa iskoki zuwa gida biyu: iskoki Gona da iskoki Daji. Su Gona su ne masu sauƙin kai da daɗin hulɗa, saɓanin waɗanda ake kira Daji, masu mugunta da sharri.

4.0 HANYOYIN SARRAFA MAGANIN ISKA

Masu bayar da maganin iskoki a gargajiyance sun bambanta a ƙasar Hausa. Sanannu daga cikinsu su ne bokaye da ’yan bori da magori da mahalba da wanzamai da masunta da malaman tsibbu da malaman ruƙiyyah. Idan aka yi nazarin magungunan da suke bayarwa waɗanda suka shafi cutukan iskoki, za a fahimci cewa, akwai waɗanda ake sarrafawa a yi hayaƙi, da waɗanda ake turarawa da na shaƙawa da na ƙonawa da na suraci da kuma na sha ka a yi wanka. Ga bayaninsu kamar haka:

HAYAƙI

Kalmar ‘hayaƙi’Bahaushiya ce, wadda aƘamusun Hausa an nuna cewa,

Wani abu mai launin baƙi-baƙi ko toka-toka da yake fitowa daga wuta yana yin sama idan tana ƙona wani abu.(Ƙamusun Hausa, 2006:199).

A Ƙamus na Bargery kuwa, an fassara kalmar ‘hayaƙi’ da ‘smoke’. Su kuwa malaman kimiyya sun bayyana kalmar ‘smoke’ da cewa: Wani abu ne da ya ƙunshitarin wasu tarkatattun ƙananan sinadarai masu ɗauke da iskar gas, waɗanda suke fitowa daga wuta suna yin sama, idan an ƙona wani abu[1].

A fannin magungunan gargajiya kuwa, kalmar hayaƙi tana iya ɗaukar ma’anar magani a wata sigar jimla (Bunza, 1990). Haka kuma, hayaƙiwani ɓangare ne na kimiyyar haɗa maganin kawar da cuta, musamman wadda ake sa ran iskoki ne suka haddasa ta ko wani fitinannen abin cutarwa, kamar maciji ko makamancinsa. Wannan shi ya ƙarfafa maganar Hausawa cewa: ‘Hayaƙi fid da na kogo.’Abin nufi a nan shi ne, ana turara magani a yi hayaƙi cikin kogo ko rame, don abin da ke ciki na iskoki ko macizai ko wasu miyagun abubuwan su fito waje ko a kore su, su bar wurin.

Akan sarrafa itace a yi hayaƙi, akan sarrafa tsirrai a yi hayaƙi, akan kuma sarrafa sassan jikin dabba ko ƙwaro ko ɗan Adam, ayi hayaƙi. A cikin hikimar Bahaushe, yakan sarrafa magungunansa, ya yi hayaƙi da magungunan, don ya gusar da, ko ya kori duk wani abin ƙyama ko wari ko fitinannen abin cutarwa, ko kuma duk wata cuta mai kama da iska ko wadda Bahaushe yake tsammanin iska ta shiga cikinta. Misali, Bahaushe yana yin hayaƙi don ya kori sauro a jikin mutane ko ga dabbobi, saboda fitinar cutawar da yake yi. Idan akwai wani abin cuta da yake ɓoye cikin rame ko kogo, kamar maciji, ko ƙwariakan yi hayaƙi don fitar da su.Haka kuma iskoki ko aljanu suna rikiɗa su zama macizai ko wasu halittu, shi ya sa ake yi musu hayaƙi. Masunta ko Sorkawa kan yi hayaƙi ga homarsu kafin su shiga wani gurbin da suke zaton akwai iska a ciki, ko kuma kifin da ake zaton iskaya shige shi yana yi musu waibuwa. Hatta da ciwon ɗan kanoma akan yi hayaƙi in ya tsananta, domin yakan koma kamar ciwon iska, don za a ga maras lafiya yana sambatu irin na mahaukaci.Saboda haka, a fahintata, duk wani ciwon da za a yi wa hayaƙi to ana zaton wannan ciwo yana da dangantaka da iskoki, ko kuma ciwon yana da kama da iska.

Haka kuma, bincike ya tabbatar da cewa,al’ummar Indiya su suka fara amfani da hayaƙin tabar wiwi wajen fitar da aljanu ko warkar da cutarsu[2]. Haka su ma mutanen ƙasarAfghanistan, sun yi amfani da canabis wato tabar wiwi wajen warkar da cutar iskoki a ƙasarsu[3]. Wannan ya nuna cewa fasahar amfani da hayaƙi a maganin iska ba Hausawa kaɗai ke da ita ba. Haka kuma, idan aka nazarci yanayin hayaƙi da idon basira za a fahimci akwai alaƙa ta kusa tsakanin hayaƙi da iska[4]. Hayaƙi kamar iska yake kuma iska yake bi ya yi sama, su kuma iskoki ba jiki gare su irin na ɗan Adam ba. Yanayin jikinsu laushi gare shi, kamar iska. Idan aka turara hayaƙi sai ya bi iska, don a samu tasirin maganin gare su.

4.1.1. TURAREN WUTA

Turaren wuta a fagen magani yana nufin amfani da kasko a zuba garwashin wuta a ƙonaganyayyakin itace ko garin saƙe-saƙin magani don a yi hayaƙi. Idan aka turara magani, hayaƙinsa ake bukata don ya fitar da ƙanshi ko warin da ke cikin saƙe-saƙen, sai ya yi tasiri a kan iskoki. Idan za a yi turaren wuta akan lulluɓe maras lafiya tare da kaskon, don hayaƙin ya buge shi sosai. Wani lokaci kuma, muhalli ko wurin da ake da bukata nanake zuwa a yi turaren, kamar cikin ɗaki ko rijiya ko wani wuri da ake tsammanin akwai iska. Hikimar a nan ita ce a turara hayaƙi ya bi iska, don a samu tasirin maganin gare su.

Daga cikin itatuwan da ake sarrafawa ana yi turaren wuta sun haɗa da: itacen zaitun ko wani itace mai ƙanshi, da lubbunuzakar da sandurus, da sayyunjema da ƙaro, ko a haɗa da garin magani, ko ganye kamar naza’afaran, da sauransu.Haka kuma, ana haɗa sassaƙen itacen jirga da ɗoɗɗoya da kashin tunku da tsabre, a dake su a turara wa mai cutar taɓin hankali. Idan kuma cutar farfaɗiya ce (wadda take da alaƙa da iska), 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. Sai a dake su wuri ɗaya, ana turara garin, kullum, a garwashin wuta safe da yamma.Akan kuma turara kashin kaji ga mai cutar farfaɗiya don ta sake shi nan take. Haka kuma, akan yi turare da ƙashidon kama gawurtaccen macijin da ake jin iska ne ko iska ya shige shi. Akan turaramatattar jaɓa da tafarnuwa don ƙone iskan da ya ƙi fita ga jikin ɗan Adam.[5]

Haka kuma, daga cikin nau’in turaren wuta don kiran aljannu akan nemo kashin ungulu, da na jimina, da na raƙumi, a dake su a cakuɗe su da ƙwan agwagwa. Idan suka bushe sai a turara su a cikin garwashi. Lokacin turarawan za a rinƙa cewa: “Jinnu Shamshaɗarishu” ƙafa 12,023. Aljanin zai zo cikin siffar Larabawa, zai gaya wa mutum komai yake buƙata (Bunza, 1995:601).

A wajen girka kuwa, ya zama wajibi ga wanda ake yi wa shi ya tuɓe dukkannin suturar jikinsa ya saka lagen fari ko baƙin zani kawai. Asuba ta farko, za a yi wa wanda ake yi wa girka wanka da ruwan magani, kuma a turara masa hayaƙi, sannan a fara kaɗa garaya.

TURAREN RUWA

Turaren ruwa shi ne turaren kwalba na mai, ko wanda aka haɗa na musamman, don shafawa a jiki ko a muhalli. Abin da ake bukata ga turaren ruwa shi ne ƙanshinsa da yake tashi sama ya haɗu da iska, don maganin ya yi tasiri ga aljani ko iska, kamar dai yadda na wuta hayaƙinsa yake tashi sama.Daga cikin turaren ruwa akwai wanda iskoki ba su son warinsa ko kaɗanAkwai kuma wanda suke jin daɗin ƙamshinsa. Saboda haka, akan yi amfani da wanda ba su so a kore su da shi, sannan a yi amfani da wanda suke so a kira su da shi.Ire-iren waɗannan turaruwa su ne: Ɗanduwala da Binta-sudan da jubda (juda) da Ɗangarambasa (kampani) da Habbatus sauda da Zaitun da Almiski da Tuffahul jinnu da za’afaran, da sauransu.Akwai turaren almiski (baƙi), da ake haɗawa da kitsen alfadari don maganin namijin dare[6]. Haka kuma, malaman tsibbu da ke mu’amula da aljannu suna amfani da turaren wuta da na ruwa a lokacin da suke yin wuridi, musamman idan suna kiran aljannu ko korarsu (Bunza, 1995:431).

Haka kuma, daga cikin mahaɗin turare akwai wanda ake yi don korar iskoki daga gida ko jikin maras lafiya.Akwai kuma wanda ake yi don kiransu, su zo a ba su umurnin aikata sharri ga wani, ko wata buƙata. Misali, ana haɗa sassaƙen gawo da aduwa da tsamiya da magarya da dogon yaro da ɗorawa da gamji, a yi gari a jiƙa ga ruwa a sha.Tuƙar saƙe-saƙin kuwa, a haɗa da turaren ɗangarambasa (kampani) da turaren binta-sudan da habbatus sauda (mai) da zaitun (mai) da turare tuffahul jinnu da turaren miski, a cukuɗe su a riƙa shafawa a jiki don korar iska. Haka kuma, ana haɗa man zaitun da turaren za’afarani da baƙin miski, don korar iska daga jiki.[7]

Bugu da ƙari, daga cikin turaren da ake haɗawa don kiran iskoki akwai Lubbanuz zakar da Sandarus. Idan aka haɗa waɗannan turaruwa ana iya kiran ɗaya daga cikin waɗannan sarakunan Aljannun: Malúkul jinnu ko Jarnúsha ko Maimúna ko Dimiryáɗu ko Saná’iƙu ko Hadilyáhu ko Shargálu ko Malíkatil hayá’u ko Jaljalatu ko Uƙƙábu da sauransu.[8]

4.3 SHAƙA GARIN MAGANI

Shaƙawana nufin saka garin magani ko turaren ruwa a ja numfashi ta kafar hanci, kamar turaren baƙin almiski, da garin hantiti, ko wani haɗaɗɗen garin magani wanda aka sarrafa don yin shaƙe. Shaƙe yana da kama da hayaƙi, saboda a fahintata, ana son shaƙen ya haɗu da ƙwaƙwalwa ne ta kafar hanci, domin can ne mazaunin ƙwaƙƙwammai, kuma shi ne dalilin kiran su da wannan sunan.Magungunan da ake shaƙawa ba shan su ake yi ba, shaƙa su ake yi ta kafar hanci. Hatta da Turawa da ke tinƙaho da wayewar kai, suna da maganin da ake yin shaƙeta kafar hanci. Misali, maganin mura da ake kira Medicated snuff.

Cutukan iskoki da Bahaushe kan yi shaƙe sun haɗa da na taɓuwar hankali, da sauda’i (ciwon kai madauwami), da tsananin ciwon kai, da sauransu. Idan itace ne, ko tsirrai, akan dake su ko a niƙe, a yi gari daidai da shaƙe. Wani lokaci asirrai(waɗanda suka ƙunshi zaɓaɓɓun sassaƙe-sassaƙe da ganyayyaki da sauyoyi da makamantansu) ake haɗawa da turaren ruwa, ko turaren wuta, a yi umurni, da shaƙawa a kai-a kai (Bunza, 1990). Akwai kuma fitsarin raƙumi[9] da ake shaƙa wa mai cutar iska, saboda fitsarin kamar iska yake.Shaƙen fitsarin raƙumi yana halaka iska, ko ya sa ya gudu daga cikin maras lafiya.

4.4 ƘONA MAGANI

Ƙona magani wani nau’i ne na mahaɗin magahin gargajiya na Hausawa. A fahintata, idan aka haɗa magunguna aka ƙona su, ana bukatar hayaƙinsu da gawayinsu su yi tasiri. Magunguna irin na raba soyayya, ko korar mutum daga gari, ko halakar da shi, ko fitar da wata cuta daga cikin wani gida, anan ƙona su ake yi. Wasu ana ƙonawa a mayankar dabbobi, wasu a tsakiyar kasuwa, wasu a jeji wasu kuwa a cikin gida (Bunza, 1995:432). Waɗannan wuraren duk suna cikin mazaunin iskoki, kuma muradin yin haka shi ne, ana son maganin ya yi tasiri a kan iskokin, ko don su gudu ko don su zo su biya wata bukata.

4.5 SURACI

Suraci ko surace wani nau’i ne na hayaƙi.Kamar yadda ake lulluƙe maras lafiya a wajen hayaƙi haka ake yi a wajen suraci, sai dai shi suraci ba hayaƙin garwashin wuta ba ne.Tururin tafasasshen ruwa ne haɗe da magani ake son maras lafiya ya shaƙa ta hanci da baki.A wajen suraci akan ɗebo ganyen magani ne a saka cikin tukunya a tafasa sosai sai abin ya zaɓarɓaka, sannan a lulluɓe maras lafiya da babban zane ko bargo, a tsuguna a tukunyar ana yi ana motsa ruwan suraci yana tashi yana bugun jikin maras lafiya, musamman kansa. Misali, idan iska yana haifar da ɓari ga mace, ya kasanceda ta ɗauki ciki sai ya zube, to akan ce ta riƙa yin suraci da wani haɗaɗɗen magani, kowane dare, kafin ta kwanta.[10]

4.6 TSIME

Tsime a fannin maganin gargajiya shi ne jiƙa haɗaɗɗun saiwowi da tsirrai da ganyaye da ɓawon itace da sauran tarkacen kayan haɗi, cikin ƙwarya ko a randa, har zuwa wani lokaci, sannan a umurci maras lafiya ya riƙa ɗiba yana sha ko yana wanka.Misali, idan ‘yan bori za su yi wa wani girka, sukan ɗebo saƙe-saƙin itace casa’in da tara (ɗari ba ɗaya), su jiƙa su cikin tukunya. Shi wanda za a yi wa girka zai riƙa sha har a ƙare.

5.0 NAƊEWA

Hausawa na cewa, ‘ruwa na ƙasa, sai ga wanda bai tona ba’. Babu shakka kimiyyar haɗa magungunan Bahaushe ba abin renawa ba ce idan aka kalle ta da idon basira, musamman ma ta nazarin hikimar da ke cikin magungunan da aka sarrafa don magance cutukan iskoki daban-daban. Wannan maƙalarta fito da hasashen cewa, daga cikin sinadaran da Bahaushe ke amfani da su wajen warkar da cutukan da iskoki ke haddasawa akwai hayaƙi da turaren wuta da na ruwa da shaƙe da suraci da kuma tsime. Waɗannan wasu dabaru ne na sarrafa maganin iskoki a Bahaushiyar al’ada.Itace da tsirrai da turaruwan da ake amfani da su wajen sarrafa maganin iskoki suna da alaƙa da iskokin. Ko dai iskoki suna sha’awar itace da tsirran da turaruwan, ko kuma suna ƙyamarsu. 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 digiri na biyu, Sakkwato:Jami’ar Usmanu Danfodiyo.

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ADDRESSES OF CONTRIBUTORS

Balarabe Zulyadaini Department of Languages and Linguistis, University of Maiduguri- Borno State

Mukhtar Ahmad Sashen Nazarin Harsunan Afirka, Jami’ar Al-Ƙalam Katsina, Jahar Katsina

Muhammad Mustapha Umar Department of Nigerian Languages, Usmanu Ɗanfodiyo University, Sokoto

Musa Shehu   Department of Nigerian Languages Usmanu Ɗanfodiyo University, Sokoto

Abdulmumini Isah (Ph.D)   Department of Nigerian Languages and Linguistics, Bauchi State University, Gadau

Nazir Ibrahim Abbas Department of Nigerian Languages Usmanu Ɗanfodiyo University, Sokoto

Ayad Enad Khalaf Al-Luhaibi Department of Western Languages and Literature, Suleyman Demirel University, Isparta, Turkey.

Adamu Shede Department of African Languges and Cultures Ahmadu Bello University, Zaria.

Isaac Kuna C/O Department Of Linguistics And Foreign Languages Bayero University, Kano

AbdulmalikAminu Department of African Languages and Cultures, Faculty of Arts, Ahmadu Bello University, Zaria.

Hind Moayad Ismail, Western Languages and Literature Department, Suleyman Demirel University, Isparta, Turkey.

Musa Grema Department of African Languages and Linguistics, Yobe State University, Damaturu-Yobe State

Akilu Suleiman Bashir Department of Linguistics and Nigerian Languages, National Institute for Nigerian Languages, Aba, Abia State

Abubakar Barde Kukuri Sashen Koyar Da Hausa Kwalejin Ilimi ta Umar Suleiman da ke Gashua, Jihar Yobe

Adamu Ago Saleh Sashen Koyar da Harsunan Afrika da Al’adu, Jami’ar Ahmadu Bello, Zaria

Shu’aibu Hassan, PhD Sashen Harsuna da Al’adun Afirka, Jami’ar Ahmadu Bello, Zariya.

Aliyu Isa Sulaiman (PhD) Department of Nigerian Languages and Linguistics, Kaduna State University, Kaduna.

Halimat Abu Dabban Department of English, College of Education, Minna Niger State

Anas Sa’idu Muhammad Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero, Kano-Nijeriya

Musa Galadima Toro Department of English, School of Languages, Aminu Saleh College of Education, Azare-Bauchi State

Al’amin Umar Kurba Hausa Department, School Of Languages, Aminu Saleh College Of Education, Azare-Bauchi State

Saleh Jibir Department of African Languages and Linguistics, Yobe State University, Damaturu-Yobe State

Babangida Magaji Isa School of Languages, Department of Hausa, Sa’adatu Rimi College of Education Kumbotso, Kano

Baba Mohammed Shehu Hausa Department, Aminu Saleh College of Education, Azare - Bauchi State

Ɗahiru Yalwa Mohammed Hausa Department, Aminu Saleh College of Education, Azare - Bauchi State

Musa Alhaji Abdulrahaman Department of African Languages and Linguistics, Yobe State University, Damaturu-Yobe State

Yakubu Aliyu Gobir Department of Nigerian Languages, Usmanu Danfodiyo University, Sokoto

 

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[1] Dubi shafin intanet:http:www.scienelearn.org, what is Smoke? (2009): The University of Waikato, shafi na 1-2.

[2] Dubi Nadkami, K.M. (1941) Indian Materia Medica, website: http/www.history of cannabis-ancient Indian, da kuma Microsoft, Encarta, 2008. “Indian Medicine”.

[3]Tattaunawa da Farfesa Aliyu Muhammad Bunza.

[4]Idan aka lura, a cikin magijin da ake nunawa na Turawa, musamman na India, duk inda ake son nuna aljannu sun bayyana, za a nuna wurin ya turnuke da hayaƙi. Wannan ya nuna ba Hausawa kawai ke da irin wannan tunani ba.

[5] Hira da Mal Ɗanjuma Zuru mai maganin iska, a gidansa da ke Farfaru Sakkwato.

[6]Namijin dare shi ne iskan da yake tare da mata ‘yar Adam, yana saduwa da ita ta hanyar mafarki. Shi ke haifar da zubewar ciki ko rashin haihuwa ga mata.

[7] Hira da Malam Isma’ila Kware (Warzam), a gidansa da ke kusa da Makarantar Nizzamiyyah ’Yar Akeja, Sakkwato, ranar Lahadi 22/01/2012.

[8] Dubi lamba ta 10 da ke sama.

[9]Fitsarin raƙumi iska yake bi, kamar maganin Turawa da ake kira methylated spirit.

[10] Tattunawa da Adamu mai maganin Iska Sabon Birni. 17/06/2001.