Bitar Karatun Hausa A Karni Na Ashirin Da Daya (Krn. 21): (Wurin Da Babu Kasa Ake Gardamar Kokuwa)

Jagorar Takardar da aka gabatar a taron ƙasa da ƙasa na farko kan karatun Hausa a Ƙarni na ashirin da ɗaya (Ƙrn. 21) a Sashen Nazarin Harsunan Nijeriya, Jami’ar Bayero, Kano a ƙarƙashin Jagorancin Dr. Bukar Usaman, Dlitt, OON a harabar Musa Abdullahi (Auditorium), BUK, Sabon mazauni, ranar Litinin 10 zuwa Talata 13 ga Nuwamba, 2014.

Title: Bitar Karatun Hausa A Ƙarni Na Ashirin Da Ɗaya (Ƙrn. 21): (Wurin Da Babu Ƙasa Ake Gardamar Kokuwa)

Translation: Hausa Studies in Nigerian Academic Memorandum of the 21^st Century

(The Arithmetic of the Struggle)

Aliyu Muhammadu Bunza

Sashen Koyar Da Harsunan Nijeriya

Jami’ar Usmanu Ɗanfodiyo, Sakkwato

mabunza@yahoo.com

0803 431 6508

ABSTRACT

The paper is a historical review of Hausa studies in Nigerian academia. In the struggle, relevant related literatures were critically eɗamined to justify the dare need of an updated progress report. In this study, an advanced Hausa study is the desired target to conjugate Hausa on the rating scale of Nigerian academic standard. Similarly, tertiary institutions, Universities and research centers handling Hausa academic Activities are the umbilical cord of the paper. To be more precise, the paper concentrates on the Nigerian factor in the subject under review. Gladly, it peeps through nineteen Nigerian Universities, thirty eight other tertiary institutions and four research centers to update the progress report of the journey so far. The review captures forty indigenous Nigerian Professors of Hausa studies, and forty academic journals in the domain of Hausa academic Activities. Furthermore, four hundred MA and eighty PhD degrees of Hausa studies were awarded in Nigerian Universities as at 2013/2014 session’s records. Certainly, Hausa studies has reached the pyramid of academic standard and hence qualified to demand total emancipation and freedom against clutches of all the linguistic imperialism in Nigerian academic context. Thus, the prayer is teaching Nigerian language in Nigerian language is the only arithmetic to balance the eƙuation.

Gabatarwa

          Ga al’adar ilmi, kowane fanni na ilmukan da muke da su a duniya, da tarihinsa yake garkuwa domin daidaita akalar cigabansa.[1] Harshen Hausa, wani furen kallo ne da duniyar Afirka ke tinƙaho da shi idan ana zancen nagartattun rayayyun harsuna na Afirka.[2] A duniyar ilimi, taurarinsa na da dogon hasken gwada tsawo da bunƙasa a ilimin harshe da fasahar adabi da walwalar al’ada. A tarihin karatun boko a Nijeriya, Hausa ba ta taɓa maraici gidan kowane harshe ba, hasali ma, da ita ake tuwassuli idan gari ya ci wuta.[3] Ƙudurin wannan takarda a kan turaku uku zai shanya talalar waɗarinsa; na farko, za ta yi amfani da yau ta yi wa jiya kallon ciniki, domin ba don jiya ba, da yau ba ta shiga tarihi ba.  Na biyu, wainar da ake toyawa a yau a kan tandar mazan jiya, yaya guiɓin ƙullunta yake? Ya yi tsararo ko ya yi kauri, domin a riƙa sara ana duban bakin gatari? Na uku, tilas mu kula da cewa, yau lokaci ne, Hausawa ko cewa suka yi lokacin abu a yi shi. A tunanin Bahaushe, lokaci riga ce, don haka yake sunnata wa wanda ya samu lokaci ya yi tsayin daka ya shanya garinsa. Fashin baƙin tunanin Bahaushe a nan shi ne, lokaci abokon tafiya ne. Haka takardar take son karatun Hausa ya kasance wandon roba daidai da kwankwason kowane irin zamani. Don haka na yi wa takardar take: Bitar Karatun Hausa a Ƙarni na Ashirin da Ɗaya: (Wurin da babu ƙasa ake gardamar kokuwa).

Bitar Ayyukan Da Suka Gabata

          Magabata da dama sun hangi irin amfanin da ke cikin tafiya da waiwaya musamman a  fagen karatu. Masanin farko da ya share fagen wannan fahimtar shi ne Siergio Baldi[4].Aikin Baldi wata fuska ɗaya ya kalla daga fuskokin karatun Hausa. Haka kuma, yana da gajeren lokaci yayin gudanar da shi wanda ya yi masa tarnaƙi ga a buɗe gaba ƙwarai. Bugu da ƙari, yau aikin nasa ya yi tsufan shekara talatin da tara (39).[5] Paul Newman, ya ba da muhimmiyar gudummmuwa wajen tattaro ayyukan da aka yi na ilimin harshe.[6] Littafinsa gawurtacce ne sosai a bagiren musamman idan aka kalli ƙwazon marubucin a fagen. Ɗan cikas da na hanga ciki a kan nawa ƙuduri shi ne, Newman kwasan karen mahaukaciya ya yi fagen[7]. Haka kuma, shekarun da aikin ya yi wata babbar tazara ce da ta bar babban giɓi.[8] Furniss da ya ga rawar Newman a harshe sai ya taka irin tasa a adabi. Akin Furniss kamar tsakure ne, domin takardu biyu ya gabatar, ɗaya mai ɗauke da tarihin karatun adabi, ɗaya kuwa ayyukan da aka yi a kan adabi.[9] Dukkanin ayyukan shan ruwan tsuntsaye suka yi wa nazarce-nazacen adabin Hausa da aka yi. Idan muka waiwayi shekarun ayyukan, za mu ga ana buƙatar a yi kakkkaɓan gara. Na tabbata ganin haka ne ya faɗaɗa aikin zuwa littafi babba. Shi kansa littafin lokaci ya ci zarafinsa.[10] Madalla da shakundun ƙoƙarin Ibrahim Yaro Yahaya da za a iya kira tauraron gabas mai haske. Yahaya ya buɗe gaba sosai ya ɗauko ta daga tushe, kuma ya yi tsayin daka na ganin bai rago komai a baya ba.[11] Ga shekaru aikin ya tsufa kimanin shekara ashirin da shida (26). Haliru Ahmad Amfani ya ɗan leƙo kai ya harari ayyukan digirin MA da MPhil da PhD da aka yi a fannin harshe cikin gida da waje.[12] Matsalar ita ce, aikin an gabatar da shi a matsayin takardar bincike aka kuma wallafa takardar. Kasancewar aikin mai ido ɗaya, shi ya kawo masa kasala ya kasa gwada tsawo ga aikin malamin malamansa Paul Newman. Aikin ya kusa kai shekara goma sha biyar (15).

Malam Ɗalhatu Muhammad ya yi irin wannan rawar amma a kan gidajen rediyon da ke aiwatar da shirye-shiryen Hausa bisa hasashen shirin game duniya.[13] Sabi’u Bukkuyum ya yi wa fagen susa gurbin ƙaiƙayi ya ƙayallaro gudummuwar gidajen rediyo ga bunƙasa Hausa.[14] Ya yi sharar fage sosai a kan gidajen rediyon duniyar ƙarninmu da Hausa ke baje kolinta a shirye-shiryensu. Umaru Aliyu Bunza, mujallu da jaridun Hausa ya tunkara gadan-gadan, tsofaffinsu da sababbinsu.[15] Waɗannan ayyuka duka aikin jarida suka fuskanta.  Aikin jarida kuwa, ruhinsa kamar fincen ɓera ne a tugufar da ake bandan naman toron giwa. Bugu da ƙari, duk waɗannan abubuwa sun yi tsufan da wasu abubuwa muhhimmai sun wakana bayansu.[16]

          Idan aka waiwayi ayyukan da suka gabata, za a ga aikin Paul Newman da Furniss da Ibrahim Yaro Yahaya su ne wallafafu littattafai. Aikin Newman cikin Turanci aka yi shi, kuma a US aka wallfa shi, bai bazu a duniyar  ƙasar Hausa ba. Aikin Furniss cikin Turanci aka yi shi, kuma a UK aka wallafa shi, da baya ya fara bazuwa ga hannun ɗaliban karatu.[17] Aikin Ibahim Yaro Yahaya cikin Hausa aka yi shi, tsufansa yake sa ƙamfarsa a ɗakunan karatu. Sauran ayyukan na su Ɗalhatu da Amfani da Bunza da Bukkuyum takardu ne wallafaffu masu gajeren nazari da gajeren haske ga irin sabuwar tafiyar da karatun Hausa yake kan ƙuduri a duniyar ƙarninmu. Idan na ci nasarar fitar da suhe wuta, buƙata ta a fahimci gara yaso da haka sabon ramin rijiya.

Mene Ne Karatun Hausa?

          Na sha dawara da kai da kawo kamar mai neman gidan Alhaji a birnin Kano domin samun ƙamusun da zan ga amsar wannan tambaya, abu ya ci tura. Duk da haka, ‘yan dara cewa suka yi, ko bayan tiya akwai wata caca. Don haka, na fara hararar ma’anar Hausa ita kanta, domin sai an san nauyin kaya ake jingar ɗaukar su. A ganin masana tana da fassarori da yawa. Daga cikinsu akwai harshen da Hausawa ke sadarwa da shi.[18] A wata fahimta, Hausa ita ce ƙasar da Hausawa suka tsira suka mamaye ta da daulolinsu da al’adunsu.[19] Wasu na hasashen cewa, Hausa suna ne da ake bai wa ƙasashen Hausawa da ke ƙarƙashin mulkin Fulani.[20]  Wannan shi ya ba wasu damar hasashen cewa, farfajiyar da daular Sakkwato ta mamaye ita ce Hausa.[21] Tsirarrun harsuna da ƙabilun da Hausa ta mamaye su ke kiran ƙasar Hausa gabas.[22] Su kansu Hausawa, suna yi wa harshensu suna “Hausa” bisa ga fasahar da ke tattare a ciki.[23]

          A tsaftace, Hausa ƙasa ce da ke da dauloli da mutane da ke magana da  harshen Hausa suna tinƙaho da al’adun Hausawa. A fafitikar laluben karatun Hausa za mu ce; karatun Hausa a duniyar karatun boko shi ne:

Ɗalibtar koyo da koyarwa a kan fasahohin da ke ƙunshe cikin harshen Hausa ta fuskar sarrafa shi a lafazance da ƙololuwar nahawunsa ta kowace fuska, da fannonin adabinsa jiya da yau, da rassan al’adunsa na ƙarnukan da ya ratso da wanda ake ciki. Kowane irin nazari ya tunkari fasahohin Bahaushe da kimiyyar fasaha da tattalin arziki da siyasar zamantakewa da addini da kimiyyar kiyon lafiya da ƙere-ƙere da tsaro da dabashirin yaƙi da ya shafi Bahaushe, da ƙasarsa, da tunaninsa na rungumar duniyar zamaninsa. Duk wani bincike mai kama da haka sunansa karatun Hausa.

          Idan an fahimci hasashen fashin baƙin karatun Hausa, za mu ce, karatun Hausa suna ya tara amma kowane bakin wuta a irin nasa hayaƙi. Masu taƙaita karatun Hausa ga masu takardun shaidar karatun Hausa kawai, sun yi wa karatun Hausa sanin damisar Bunu.[24] Masu nazarin Bahaushe a wajen nahiyar karatun Hausa, Hausa suke yi wa aiki, kushe karatun Hausa gare su rashin sani ne karen gwauro ya kori bazawara.[25] A fahimta ta, ilmi duk aka sarrafa cikin wani harshen wata al’umma ko aka ari wata fasaharta ko kimiyyarta aka haƙa tubalin ginin wani ilmi, to ilmin na masu harshen ne, domin wanda ke kusa ga wuta ya fi kowa sanin zafinta. Haƙiƙa, idan aka tsura wa wannan ra’in idon natsuwa, za a gane kura da shan bugu gardi da karɓe kuɗi. Don me bayan an ci moriyar ganga a ce mata koren banza?[26] Magabata cewa suka yi, wurin da babu ƙasa nan ake gardamar kokuwa. To! Sai in ce, bismillah an haɗa malamai faɗa.

Karatun Hausa Da Assasa Ilmin Nijeriya Ta Arewa

          Ilmi biyu suka agaza wa Nijeriya ga haye tudun-mun-tsira na yi wa duhun jahilci barazana, ilmin addini da ilmin boko. A ƙarƙashin addini, addinai biyu suka fi amo da tasiri da bazuwa a kowane saƙo na ƙasar, addinin Musulunci da na Kirista.[27] Harshen Hausa ya karɓe wa harsunan waɗannan addinai tuta.[28] Ya yi ruwa, ya yi tsaki, wajen fashin baƙin saƙonninsu da yaɗa su, ba tare da ba hamuta iska ba. A ɓangaren Musulunci, karatun ibada da adabi da nahawu da Hausa ake gudanar da su.[29]Daga  cikin harsunan Nijeriya harshen Hausa kaɗai ke bugun gaban:

i.                   Tarjamar ma’anonin Alkur’ani mai tsarki daga Larabci zuwa Hausa a rubuce daban-daban iri kusan bakwai.[30]

ii.                 Fassarar manyan littattafan hadisai da suka yi fice a duniyar Musulmi.[31]

iii.              Fassarar littattafan furu’a na mazhabar Malikiyya da suka yi fice a  duniyar ilmin addinin Musulunci.[32]

iv.               A ɓangaren addinin Kiristanci, Hausa kaɗai ke da fassarar Linjila kashi biyu. Ga dukkanin alamu, cikin harsunan Nijeriya da Hausa aka fara fassara Linjila (Bible).[33]

v.                 Littaffan addinin Kirista da ke cikin harshen Hausa sun fi na kowane harshen Nijeriya yawa jiya da yau.[34]

Haƙiƙa wannan ce ta ba harshenn Hausa da Hausawa damar fice a duniyar addinin Musuluci.[35] A ɓangaren Turarawan Mishan, littattafai na adabi da addini da suka wallafa cikin harshen Hausa, ba su wallafa ko ɗaya bisa goman su ba a cikin kowane harshe daga cikin harsunan Nijeriya.[36] Waɗannan dalilai su suka tabbatar da cewa, saukakkin addinai da suka bayyana a Nijeriya da Hausa suka yi garkuwa wajen tabbatar da dugadugansu. Ke nan, ba don Hausa ba, da turnuƙun hayaƙin jahiliyyar addinan gargajiya ba su jaye a zukatan ‘yan Nijeriya ba. Tun gabanin bayyanar boko, ajami ya daɗe da  kafa daula a ƙasar Hausa. Kafaɗarsa ce boko ya dafa ya cira ƙafafunsa sama, ba don ajami ba, da boko bai samu damar shanya garinsa a Nijeriya ta Arewa ba.[37]

Rawar Hausa Da Hausawa A Shimfiɗar Buzun Karatun Boko

          Tarihin bayyanar karatun boko da bazuwarsa masana sun yi abin a zo a gani a kai.[38] Abin da nake son in lalubo a nan, irin agajin da harshen Hausa ya ba boko, aka kai ga nasarar haihuwan ‘yan bokon da suka tabbatar da kafuwar ƙasarmu, da ƙwato ‘yancinmu, da shimfiɗa ilmin da ake doro da shi da sunan boko a yau. Da boko ya zo, da rubutu ya tarar da Bahaushe a dabarar salon alamomin rubutu a tsage-tsagensa na gargajiya.[39] Haka kuma, an tarar da Bahaushe da dabarar alƙalami da tawada da amfani da takarda da allo da fasahar karatu duk a cikin ajamin Hausa.[40] Wannan ce ta sa, baban boko (Bature) ya ga mun fi ƙarfin a yi muna ikon garin-da-garin[41] irin wanda suka yi a kudancin Nijeriya, dole aka yi muna dabarar, ku bi Sarkinku, shi ko, shi bi mu.[42] Da ilimin boko ya zo Arewacin Nijeriya, makarantun yaƙi da jahilcin boko aka kafa, ba yaƙi da jahilcin ilmi ba, domin da abin mu aka gan mu.[43] Da abu ya ƙasaita, aka kafa makarantun farko a Sakkwato[44] da Katsina[45] da Kano[46], kuma da Hausa ake koyar da komai da komai[47]. A   farkon lokaci, akan hana wa yaro koyon Turanci sai ya kai makarantar tsakiya (Middle School) ko ya kai aji biyar.[48] Koyon karatu da rubutu da harshen Hausa dole ne, kuma da shi ake tinƙahon zama ɗan takarda. Fannonin ilmi na Lissafi da Kimiyya da Tarihi cikin Hausa ake koyon su.[49] Da haka ilmin Hausa ya samu ratsa zukatan ‘yan bokon farko har ya samu ƙafafun tsayi a makarantun gaba da firamare. Ashe ba don Hausa ba, da buzun karatun boko ya tabbata naɗaɗɗe a faɗin farfajiyar Nijeriya ta Arewa. ‘Yan bokon da aka yaye cikin wannan tsarin, da su Nijeriya ke bugun gaba da tinƙaho har gobe.

Karatun Hausa A Matakan Ilmi Mai Zurfi

          Duk fafitikar da Hausa ta yi na kare martabar ilmi a Nijeriya, Turawan mulkin mallaka da ‘yan barandar su sun ƙi sake mata mara ta zama darasin ilmi mai cin gashin kansa.[50] Ga zatonsu, barin Hausa ta miƙe ƙafafunta a karatun boko wata kafa ce ta koran Turanci da al’adun Nasara.[51] Da hasken rana ya bayyana ɗaliban ilmi na Jami’ar Ahmadu Bello Zariya da ke Tsangayar Fasaha ƙarƙashin darusan Turanci da Larabci da Tarihi da Walwala da Ilmin Siyasa su suka fara neman a ba Hausa gashin kanta a darusan ilmin jami’a. Ta haka ne Hausa ta samu shiga jerin darusa masu karɓar digirin kansu.

          A lokacin da masu bitar tarihin karatun Hausa suka yi bitar bunƙasar karatun Hausa, Jami’o’in  da ake koyar da Hausa fitattu uku ne. A yau, muna da gawurtaccen cigaban bunƙasar karatun Hausa bisa ga cewa:

i.                   Muna da Jami’o’in Tarayya takwas da ake karatun Hausa (8).[52]

ii.                 Muna da Jami’o’i na Jihohi guda goma sha ɗaya (11).[53]

iii.              Muna da Kwalejin Ilmi na Tarayya guda (14).[54]

iv.               Muna da Kwalejin Ilmi na Jaha (17).[55]

v.                 Muna da Manyan Makarantun Fasaha guda (7).[56]

vi.               Muna da Cibiyoyin Bincike na Tarayya guda huɗu (4).[57]

A wannan ƙarni da muke ciki, babu harshe daga cikin harsunan Afirka da ke da makusanciyar rabin waɗannan makaman ilmi. A gida Nijeriya ko ba a gwada ba linzami ya fi bakin kaza.[58]

Muryoyin Hausa A Kundayen Ƙanana Da Manyan Digirori

          Ɗaliban nazarin Hausa ba su yi wa Hausa butulci ba wajen haɗa kundayen binciken samun shaidar karatun Hausa. Na san magabata sun yi rawar gani wajen tattaro kundayen musamman a ayyukan da muka yi bita. Hujjata ta kawo bayanin ita ce, a yanzu, ayyukan da aka yi bayan waɗanda suka gabata sun kusan nunka waɗanda suka gabata.[59] Kundayen bincike, wata fasaha ce ta tabbata wa duniya cewa, ruwa na ƙasa sai ga wanda bai tona ba. Haka kuma, da su kowane fannin karatun ilmin boko ke laɓewa wajen auna irin gudummuwarsa ga fannin ilminsa. Bisa ga kirdadon adadi, ɗaliban da ake yayewa a Hausa za mu ce:

i.                   Kundayen digirin BA za su kusanci dubu biyar.

ii.                 Kundayen NCE da Difloma sun haura dubu goma.

iii.              Kundayen digirn MA da MPhil na cikin gida muna da 300.

iv.               Kundayen digirin PhD na cikin gida muna da 100.

Haƙiƙa, mai cewa a sake lale bai san dara ba. Lallai cikin harsunan da muke da a duniyar baƙar fata babu mai gwada tsawo da Hausa a kan yawan masu digirin farko da manyan digirori.[60] A harsunan Nijeriya, Hausa ce ta ɗaya ga ƙasaita a ilmi ba da tababa ba. Ga tsarin jadawalin manyan digirori da jami’o’in cikin gida suka bayar domin faɗar Bahaushe na gani ya kori ji.

Hausa Da Malamanta: ‘Ga Wuta Ga Masara’

          Bisa ga al’ada, harshen Hausa na nan bisa tsohon alƙawali na mazhaba uku; Al’ada da Adabi da Harshe. Babu dole ga bin kowace mazhaba, kuma ba a haramta wa kowa raba hannu ba bale taɓa-ka-lashe idan buƙatar haka ta taso.[61] A al’adance, mazhabar da malami ya kafa alƙalamin binciken digirinsa na ƙarshe, nan ne gijensa da ake fatar samun gudummuwarsa mai tsoka.[62] A yau, ko ba mu yi kirarin matsoraci ba, idan aka dubi irin yawan rundunar karatun Hausa a duniyar ilmin boko a Nijeriya, dole a cire wa Hausa hula domin tana da:

i.                   Yawana malamai a Kwalejin Fasaha na Jihohi.[63]

ii.                 Yawan maamai a Kwalejin Ilmi na Jihohi.[64]

iii.              Yawan malamai a Kwalejin Ilmi na Tarayya.[65]

iv.               Yawan malamai a Cibiyoyin Nazari.[66]

v.                 Yawan malamai a Cibiyoyin Bincike.[67]

vi.               Yawan malamai a Jami’o’in Jihohi.[68]

vii.            Yawan malamai a Jami’o’in Tarayya.[69]

viii.         Adadin rundunar Hausa a farfajiyar ilmi sun kai 521.

ix.               Muna da masu murabus ashirin (20).

                                              

Ina ƙalubalantar duk wani harshe na Nijeriya ya zo da irin wannan taliyo, ku ga irin tazarar da za a samu. Ganin irin wannan adadi nake ganin ya kamata a ce, in kiɗi ya sauya ko rawa ta sauya, domin an ce, waƙa ɗaya ba ta gama niƙa balle ta kai sahe. Wai ko lokaci bai yi ba na fara baje kolin karatun Hausa a Jami’o’in ƙasashen Afirka ta Yamma? Sussuka ɗaka, dahuwa ɗaka abin ya yi yawa.[70] Kar tunani mai maɗi ke talla mai zuma ido yake sa wa ya yaudare mu. Ban ga laifin mai zuma ya ba da ya sunsuna wa harshen mai ciniki, domin Narambaɗa ya ce, da haka nan za a raba gardama.[71]

Masana Hausa Da Shehunanta

          Ban yi musun malamina da ya kira wasu daga cikinsu jigajigan Hausa ba.[72] A nawa awo, matakin masani daban, matakin shehi daban. Dalili kuwa, ba kowane masani zai zama shehi ba, amma kowane shehi, sai da ya ratsi kogin sani.[73] A ƙa’idar Hukumar Kula da Ilmin Jami’a ta Ƙasa (NUC), takardar shaidar zama halastaccen malamin Jami’a ita ce takardar shaidar samun digirin (PhD). Bisa ga wannan kirdado nake ganin, wanda ya samu wannan shahadar, ya cancanta a kira shi masani a fagen da ya bibbiya ko da hazaƙarsa ba ta yi fice ƙwarai ba, ladabinsa ya cika masa tsawo a sa shi cikin sahu.[74]

          Idan tunanina ya samu karɓuwa, duk mai digirin PhD a Hausa a ko’ina yake koyarwa ko aiki, masanin Hausa ne, domin kowane gauta ja ne, sai in bai ji zafin rana ba. Tare da amincewarku na so a dubi wannan jadawali sosai, a ga, me Hausa ta rasa a farfajiyar karatu da ilmi?

Gurbin Karatun Hausa A Talife-Talifen Ilmi Da Yekuwar Nagartar Da Shi

          A wannan fagen ma rubuce-rubucen da aka yi bita sun yi abin a zo a gani. Sanin cewa, ɓarin waina cikin zuma ba ɓarna ba ne na kasa kawar da kai ga bagiren. Yadda kowane fannin ilmi ke bugun gaban samar da mujallun nazari da sabunta fahimta, Hausa a kan gaba take. A kowane sashe na koyar da Hausa a Jami’o’inmu akwai mujalla ta musamman da ke kula da wallafa takardun ilmi da aka yi na Hausa.[75] A Kwalejin Horar da Malamai na Tarayya[76] da Jihohi[77] da Makarantun Fasaha[78] duk akwai mujallun ilmi na Hausa. Bugu a ƙari, muna da fitattun mujallun da ba na Hausa ba, amma martabarmu ta sa suna maraba da takardun da aka yi cikin Hausa su wallafa.[79] Shehunan Hausa da masana Hausa da malaman Hausa da ɗaliban Hausa, ba su da ƙamfar wuraren da za a wallafa aikace-aikacensu da bincike-bincikensu ba.

Sanin Asali Kan Sa Kura Cin Kanjilo

          Wata babbar martaba da ke ga karatun Hausa da ta zarce sauran harsunan Afirka gaba ɗaya ita ce, samun yalwatacen fagen nazari. Farfagandar Turawan mulkin mallaka da ‘yan wariyar launin fata, na kushe harsunanmu da al’adunmu da wayewarmu, ba ta ci nasara ba ga Hausawan da suka yi boko da maƙwabtansu.[80] A ɗan binciken da na gudanar na ga ma’ilmantanmu da ke  sassa daban-daban na ilmi sun yi wa Hausa gawurtaccen zubin adashi a fagen ilmi.[81] Abin ban sha’awa sai ka ga mai harshe ya yi watsi da harshensa, ba kuma Hausa ya karanta ba, amma ya yi wa Hausa namijin ƙoƙarin da Bahaushen da ya karanci Hausa ba zai taɓa tunanin yi ba.[82]

          Dalilina na yi wa wannan fasali taken sanin asali kan sa kura cin kanjilo shi ne, sanin irin fa’idojin da ke cikin Hausa shi ya jawo mata farin jini. A halin da muke ciki, nazarin adabi da harshe ga masu karatun harshen Turanci, harshen Hausa da rubuce-rubucen Hausa ne ake sarrafawa.[83] A fannin ilmin kimiyyar harsuna, Hausa ce zakaran gwajin dahi.[84] A fannin Larabci, Hausa ce abar kwatance.[85] Wajen masu karatun addinin Musulunci da Hausa da ƙasar Hausa ake dubi.[86] Masu Tarihi da Bahaushe da ƙasar Hausa ne gijensu.[87] A wajen masu walwala da Hausa ake walwale karatu.[88] Masu siyasa, siyasar ƙasar Hausa ce ma’aunin ra’o’insu.[89] Masu tsimi da tanadi, tattalin arzikin Bahaushe suke Turancewa.[90] Masu kimiyyar kiwon lafiya da harhaɗa magunguna, Bahaushe da kansa yake kiransu likita bokan Turai.[91] Kai! Hatta da masu ilmin ƙera jiragen sama sun san da Bahaushe na da sirrin gaba.[92]  Me ya bambanta makamai masu linzami da halbin kasko?[93] Masana ilmin sarrafa ƙarafa dole su jinjina wa fasahar cin taman maƙeran Hausa.[94] Ni dai a ganina, binciken fasahar Bahaushe a duniyar ilmin boko a halin da ake ciki yanzu, an dai fara rage zango na mai zuwa sama da ya ta ka faifai. Ga wasu ‘yan jerin kundayen digirin PhD da Hausa ta taka rawa a wajen karatun Hausa.

Lokacin Abu A Yi Shi

          A gaskiya, Allah Ya sama wa karatun Hausa lokaci ta hannayen wasu na can daban da ba su gama komai da Bahaushe ba.[95] Yau, mun kai matakin da babu wata haraka ta ilmi da harshenmu bai taka muhimmiyar rawa ba. Babu fannin karatun da za a ambaci Hausa ya nemi ƙarin bayani. Babu takardar shaidar ilmi da Hausa ba ta bayarwa. Waɗanne makamai za mu tanada mu tabbatar da limancin Hausa a duniyar ilmi ta wannan ƙarni? Idan muka yi nazari da irin duniyar da muke ciki dole a ce:

i.                   Muna da nagartacciyar ƙungiyar amintattun masana da manazata Hausa da za su tabbatar da kasancewar Hausa cikin sahun gaba a sha’anin ilmn ƙasarmu.

ii.                 Ka da mu yarda jirgin “Shirin Game Duniya” ya bar mu a baya. Mu yi tsayin daka na ganin ilmukan Hausa na rayuwa a duniyar yanar gizo da kafafen sadarwa na zamani.

iii.              Dole mu tsayar da wata tuta ta ƙwararrun masana da za su duƙufa ga fassara gadan-gadan. Mu tunkari kimiyyar zamani da dabarun sarrafa ilmi na zamani, Hausa ta kasance mai murya ɗaya. A fara koyar da kimiyya da Hausa a makarantun gaba da firamare.

iv.               Darussanmu na Hausa suna buƙatar samun damarmu na lokaci na musamman mu sake bitar su, mu daidaita akalar karatunmu da buƙatocin duniyar zamaninmu.[96]

v.                 Taɓarɓarewar ilmi na ƙasarmu ya shafi fannonin karatunmu. Digirorin da muke bayarwa, da rawunnan da ake naɗa wa malamanmu na shaihintaka ba su tsira ba. Mu yi tsayin daka mu kashe wutar gidanmu da kanmu, ka da mu yarda bakin wuta ya mutu a hannunmu.[97]

vi.               Me zai hana mu raba wa Jami’o’inmu aiki a matakan samun babban dgirin MA da MPhil da PhD, a dinga kula da albarkatun da ke ƙasar da Jami’ar take kusa da su na bincike da ƙwararrun da take da su?[98]

vii.            Tilas mu kafa asusun aikin gayya na taskace fasahohinmu na baka tun ba su salwance ba. Mawaƙanmu na baka sun ƙare waƙoƙinsu na soma salwanta.[99] Marubuta sun tafi abinsu, waƙoƙinsu ba a taskace ba.[100] Adabinmu na baka da azanci da fasaha da sana’o’inmu na gargajiya ba mu sa musu kai ba.[101] Kare-karen harshenmu an bar su a barkace, aka sa wa yara da ‘yan dagaji ido suna yi musu cin alewar kuturu. Ga su nan dai!

Sakamakon Nazari

          Harshen Hausa a duniyar ilmi yana ɗaya daga cikin manyan harsunan Afirka da suka share fiye da ƙarni ɗaya cikin karatun jami’a. A Nijeriya, an fara gabatar da kundin digirin BA a shekarar 1972, na MA a shekarar 1978, na PhD a shekarar 1979. A Jami’ar Ahmadu Bello, Zariya - Ibrahim Yaro Yahaya ya fara karɓar PhD, a shekarar 1979. A Jami’ar Bayero, Kano – Garba Muhammad Magashi ya karɓi PhD a shekarar 1982. A Jami’ar Usmanu Ɗanfodiyo, Sakkwato - Abdullahi Bayero Yahya da Haruna Abdullahi Birniwa suka yi canjaras da PhD a shekarar 1987. Jami’ar Ahmadu Bello ta fara ba da digirin PhD na Falsafar Bahaushe. Jami’ar Bayero, ta fara ba da digirin PhD kan Nahawun Hausa. Jami’ar Usmanu Ɗanfodiyo ta fara ba da digirin PhD na Adabin Hausa (Waƙa). Wannan ɗan taƙaitaccen bincike, ya ci nasarar hango abubuwa kamar haka:

i.                    A farfajiyar ilmin boko a Nijeriya, Hausa na da sansani sittin da ɗaya (61). Tana da sashe a jami’o’i (19); 8 na tarayya, 11 na jihohi. Ta yi mazauni a kwalejin ilimi na Tarayya, 14 na jihohi 17, manyan kwaleji 7, cibiyoyin bincike na Tarayya 4.

ii.                 A fagen bincike da nazari, Hausa na da babban gurbi a mujallun ilmi 40. Mujallun kanta a Jami’o’i tana da 7. A Kwalejin Ilmi na Tarayya tana da 8, na jihohi tana da 10, tana da 2 na musamman. Manyan mujallun ƙasa da ƙasa da na Tarayya 13 suka aminta da karɓar takardun bincike da aka rubuta cikin Hausa.

iii.              Bisa ga wannan gagarumar nasara a yau 2014, Hausa na da shehunan malamai 30; 15 a harshe, 11 a adabi, 4 a al’ada. Madalla da tabbata muku muna da masana masu digirin PhD kimanin 56: A al’ada muna da 13; a adabi 27; a harshe 16. A jimlace Hausa na da manyan masana 86 da dokar duniya ta ilmi ta aminta da zamansu halastattun malamai masu koyarwa a kowace Jami’a ta duniya.

iv.               Harshen Hausa ya ba da gudummuwar manyan digiri fiye da ɗari huɗu 400 a gida Nijeriya. Digirin MA 300: Jami’ar Bayero 170; Jami’ar Ahmadu Bello 70; Jami’ar Usmanu Ɗanfodiyo 70. A digirin PhD, Jami’o’in Nijeriya sun yaye masana fiye da 70: Jami’ar Bayero 40; Jami’ar Usmanu Ɗanfodiyo 18; Jami’ar Ahmadu Bello 18.

v.                 Daga cikin waɗanda suka ɗalibci Jami’o’in Nijeriya a fannin Hausa, suka karɓi diigirin BA da MA da PhD a fannin Hausa a gida Nijeriya 10 daga cikinsu sun sami kujerar muƙamin shehunnan malamai. A Nijeriya mutum uku suka sami digirin fintinkau (1^st class), Aminu Lawal Auta a Jami’ar Bayero – 1983; da Ahmad Baba Tela a Jami’ar Maiduguri – 1984; da Abdurrahman Faruk a Jami’ar Umaru Musa ‘Yar’adua – 2010. Sa’idu Muhammad Gusau shi ya fara rubuta kundin PhD da Hausa.

vi.               Lokaci ya yi na a sake yin wani tsaftataccen aikin da zai kundace tarihin karatun Hausa da gudummuwarta da kafuwarta a gurabun ilmukan  duniya. Abubuwa na kundaye da wallafaffun ayyuka da yawa sun salwanta. A jami’o’inmu, babu wani tsari na tsaron ayyukan da aka yi, bale a taskace su wuri ɗaya, su samu shiga duniyar gizo. Idan mun yi canjaras da ku a tunani a nan, ina son ku ba ni goyon baya in faɗaɗa wannan bincike zuwa gawurtacen littafin da zai kasance babbar taska ga masu karatu da nazarin Hausa. Na gode ga goyon bayan da na samu, ina fatar za a ƙara. An riga an fara, kun ko ce, wuyar aiki ba a fara ba.

vii.            An ce, cikin ƙira ake ɗaɗi: wane harshe daga cikin harsunanmu na Nijeriya kimanin 500 ke da ɗaya bisa ukun waɗannan abubuwa da Hausa ta ƙaddamar? Da wace hujja ake son a gurgunta harsunanmu a tsarin ilmin ƙasarmu? Muddin harshen Hausa kaɗai ya ci wannan nasara a tsarin ilmin boko Nijeriya da Afirka. ‘Yan’uwana! Idan boko addini ne, to addinin Hausawa ne. Idan ilmi ne, ƙasar Hausa ya tsira, Hausawa suka haifi abin su dole a sake wa uwa ɗanta. Idan wata hajar talla ce, ta ko’ina aka buɗa shagon tallarsa, Hausawa ne fatakensa. Don haka, shafa wa arewacin Nijeriya da Bahaushe ya mamaye kashin kajin BOKO HARAM wata hasada ce da ƙiren ƙarya na hana wa Bahaushe kai ga burinsa na tabbatar da nagartaccen jagoranci a Nijeriya.

Naɗewa                           

          Hausa da Bahaushe da ƙasar Hausa, ba ɓoyayyun abubuwa ne ba a duniyar ilmi jiya da yau. Harshen Hausa shi ya kai sunan Bahaushe da ƙasar Hausa duniyar da dugadugan Bahaushe ba su taɓa takawa ba, kunnensa bai da labarinsa. Daga cikin harsunan Afirka, babu mai martabar baje kolin tunaninsa a ɓangarorin ilmi mai zurfi kamar Hausa. A duniyar baƙar fata, babu harshen da ke da yawan masu digirin farko da babban digirin PhD kamar Hausa. A tarihin karatun boko na Nijeriya, Hausa ta fi kowane harshe yawan masana da shehunan malamai. Babu abin da ya rage wa Hausa yau, face, gaggauta tunanin Hausantar da sassan ilmi musamman kimiyya domin yaranmu su amfana da madarar harshenmu wajen shayar da su ilmin zamaninmu. A cikin wannan ƙarni, cikin Harsuan Nijeriya, babu wanda ya yi amon Hausa a fagen ilmi da sadarwa da zamantakewa da bazuwa a duniyar zamaninmu. Ɗalibai da  manazarta Hausa mu kau da kai ga ɓaɓatun ‘yan sa ido, da ‘yan a yi mu gani, da ‘yan ƙaƙa za a yi! Ga saƙon makaɗa Narambaɗa gare mu, mu duka:

Jagora:        Ku saki jikinku

                   Lokaci da yawa ‘ya’yana

Yara:           Kowac ce, duniyag ga ta ƙare, ta basai

Jagora:        Yau da sarauta da ɗaukaka da muhibba

Yara:           Suna gidan Basharu na Isa

                   :Babu sauran motcin kowa

Gindi:          Gwarzon Shamaki na Malam toron giwa

                   :Baban Dodo ba a tammai da batun banza.

MANAZARTA

Abdu, M. (bsk) Tasirin Zuwan Turawan Mulkin Mallaka Ƙasar Hausa. Zaria: Institute of Education, Ahmad Bello University.

Abraham, R. C. 1959. The Langage of the Hausa People. London: University Press.

Adam, S. J. M. 2013. Tarjama da Sharhin Ma’anonin Alkur’ani Mai Girma (Suratul-Faatiha - Suuratun Nisaa’i). Kano: Ɗorayi.

Adamu, A. U. 2005. “Hausa da Hausanci a Ƙarni Na 21: Ƙalubale da Madosa”, Takardar da aka gabatar taron wuni guda kan wayar da kan jama’a game da harakar fim. Kano: Cibiyar Nazarin Al’adun Hausawa.

Adamu, H. R. 1973. Matsayin Arewa a Tarayyar Nijeriya. Zaria: Gaskiya Publishers.

Adamu, L. D. 2009. “Boko Haram Regroups n Kano”, Daily Trust - Monday, September 21, 2009, Shawwal 2, 1430 AH, Vol. 22; No. 61; p. 1-5.

Adamu, M. 2010. Major Landmarks in the History of Hausaland the Eleɓenth Inaugural Lecture, Sokoto: Usmanu Danfodiyo University.

Adeyanju, T. K. 2014. “Understanding and Stemming the Tide of Language Endargement in Nigeria” paper presented at the First International Conference on Endargered Languages in Nigeria, in honour and memory of Professor M. K. M. Galadanci. Kano: Bayero University.

Albert, O. and Ocho, L. 1981. Education in Northern Nigeria. London: Allen and Unwin.

Alhassan, H. 1906. “Rashin Jituwa Tsakanin Malaman Satiru da Turawan Mulkin Mallaka”, muƙalar da aka gabatar a Cibiyar Nazarin Addinin Musulunci. Sakkwato: Jami’ar Usmanu Ɗanfodiyo.

Amfani, A. H. 2004. “The Development of Hausa From Colonial Period to Modern Day States.” Ɗunɗaye Journal of Hausa Studies, Department of Nigerian Languages. Sokoto: Usmanu Danfodiyo University.

Amfani, A. H. 2011 “Four Decades of Language and Linguitic Studies in Hausa (1960 – 2000)” in Studies in Hausa Language, Literature and Culture: The Siɗth Hausa International Conference. CSNL, Kano: Bayero University. Pp 96 – 113.

Aminu, N. 2002. “Adabin Hausa A Zamanin Mulkin Mallaka: Nazarin da Sharhi a kan Ayyukan Frank Edgar” Kundin digrin MA, Sokoto: Jami’ar Usmanu Ɗanfodiyo.

Anjorin, A. O. 1966. “The British Occupation and Development of Northern Nigeria, 1897-1914” PhD Theisis. London: University of London.

Ayandele, E. O. 1982. “The Missionary Factor in Northern Nigeria 1870 – 1918” in Ogbu Kalu (ed.) The History of Christianity in West Africa. London. Pp 133 – 158.

Backwell, H. P. 1969. The Occupation of Hausaland 1900-1914. Frankcass.

Baffa, M. S. 1985. “Roƙo: Tradition and Change in a Hausa Theatrical Form,” MA Thesis (Englsh). Zaria: Ahmadu Bello University.

Bakura, A. R. 2012. “Gudummuwar Turawa Wajen Samuwa Da Ginuwar Adabin Hausa,” kundin digirin PhD. Sakkwato: Jami’ar Usmanu Ɗanfodiyo.

Baldi, S. I. 1975. “Systematic Hausa Bibliography” MA Thesis, Duƙuesne University.

Barnes, 1995. “Eɓangelization Where it is not wanted: colonial administrators and missionaries in northern Nigeria during the first third of the twentieth century” in Journal of Religion in Africa, 25. Pp 412 – 441.

Birnin Tudu, S. Y. 1990. “Nazari kan Rubutun Ajami a Ƙasar Hausa” kundin digirin MA, Sakkwato: Jami’ar Usmanu Ɗanfodiyo.

Bunza, A. M. 2003. Hausa Medicine: Its Releɓance and Development in Hausa Studies.  The Second Inaugural Lecture, Usmanu Danfodiyo University, Sokoto Published by the Central Co-ordinating Committee for University Seminars. Sokoto: Trans Akab Printers.

Bunza, A. M. and Nofel, M. A. (ed.) 2014. Ruwan Bagaja In Perspesctive: Eight Decades of a Hausa Masterpiece in Prose 1933-2013. Published by Department of Nigerian Languages, Umaru Musa ‘Yar’adua University, Katsina and University of Cairo, supported by Tertiary Education Trust Fund (TETfund) Nigeria.

Bunza, M. U. 2000. “Christian Mission in Sokoto Proɓince, 1935-1990” PhD Thesis. Sokoto: Usmanu Danfodiyo University.

Chamberlin, J. 1975. “The Development of Islamic Education in Kano City Nigeria, with Emphasis on Legal Education in the 18^th and 20^th Century”, PhD Thesis. Columbia: University of Columbia.

Charles, O. W. J. 1911. The Making of Northern Nigeria. Mcmillan Publishers.

Crampton, E. P. T. 1976. Cristianity in Northern Nijeriya. Zaria: Gaskiya Coopration.

Daura, M. D. 1983. “Bunƙasar Hausa a Nijeriya 1960-1980”, kundin digirin BA, Zaria: Jami’ar Ahmadu Bello.

Daurawa, I. S. B. 2009. “BOKOKO A WUTA” Matasa Ƙashin Bayan Al’umma, Fitowar Salla. Katsina: Kamfanin Matasa Media Links Nigeria, Ltd.

Ferguson, D. E. 1973. “Nineteeth Century Hausaland, Being a Description by Imam Omoru of Land, Economy and Society of his people” PhD Thesis. Califonia: University of Califonia.

Furniss, G. 1989. “Matsayin Karatu da Nazarin Harshen Hausa a yau” cikin Harsunan Nijeriya viv Twenteeth Year Commorative Edition (1969-89). Kano: Centre for the Studies of Nigerian Languages, Bayero University.

Furniss, G. 1996. Poetry Prose and Popular Culture in Hausa. EU: Edinburgh.

Furniss, G. and Jaggar, P. J. (eds.) 1988. Studies in Hausa Language and Linguistics. London: KPI.

Hisket, M. 1975a. A History of Hausa Islamic Verse. London: School of Oriental and African Studies, (SOAS).

Hubbard, P. J. 1973. “Education under Colonial Rule: A History of Katsina College 1921-1942”, PhD Thesis, Madison: University of Wisconsin.

Ibrahim, I. A. 2009. “Matsayin Karatun Zamani da Aikin Gwamnati a Musulunci”. Takardar da aka gabatar a taron ƙara wa juna sani na Jama’atu Izalatil Biɗah wa Iƙamatus Sunnah, Reshen Katsina, a kulawar Hukumar Alhazzai.

Ikara, B. 1975. “English as a factor in the Process of Hausa Language Modernisation: A study of the Impact of English on the Hausa Language in Northern Nigeria” PhD Thesis. London: University of Leeds.

Jaggar, P. J. 1994. The Black Smiths of Kano City. Rudiger Koppe Ɓerlag KOLN.

Joe, A. 1984. “Hausa Folk Theatre and Occupational Groups: Some Eɗamples in Zaria - Kaduna State”, MA Thesis (English). Zaria: Ahmadu Bello University.

Jonathan, R. 2001. “Good and Bad Muslims: Islam and Indirect Rule in Norhtern Nigeria” in International Journal of African Historical Studies 34. Pp 601 – 618.

Kani, A. M. 1978. “Literary Activities in Hausaland in the Late 18^th and Early 19^th Centuries”, MA Thesis (History). Zaria: Ahmadu Bello University.

Mahuta, M. S. 1986. “Nazarin Harshen Hausa a Jami’o’in Nijeriya”, kundin digirin BA, Zaria: Jami’ar Ahmadu Bello.

Maishanu, H. M. 2006. Five Centures of Historial Writing in Hausaland and Borno 1500-2000. Ibadan: Macmillan Nigeria Publishers.

Mani, A. 1957. Zuwan Turawa a Nijeriya ta Arewa. Zaria: NNPC.

Miles, W. F. S. 1994. Hausaland Divided: Colonialism and Independence in Nigeria and Niger. Ithaca: Cornell University Press.

Mohyidin, B. A. 2004. Ma’anonin Alkur’ani Mai Girma Fassara da Bayani Da Fassara zuwa ga Harshen Hausa. India: Continental Book Centre.

Newman, P. 1996. African Linguistic Bibliography Hausa and the Chadic Languages Family. Rudiger Koppe Ɓerlag. KOLN.

Newman, P. 2000. The Hausa Language: An Encyclopedic Reference Grammar, New Haven: Yale University Press.

Nuhu, B. 2007. Mungo Park Mabuɗin Kwara: Labarin Tafiya ta Farko da ta Ƙarshe. Zaria: NNPC.

Ƙaraye, M. 2014. “Folklore as a Ɓital Resource for the Documentation of Endargered Languages” paper presented at the 1^st International Conference on Endangered Languages in Honour of late Professor M. K. M. Galadanci. Kano: Bayero University.

Richard, H. D. 1985. The Conƙuest of Northern Nigeria. London.

Robinson, C. H. 1896. Hausaland or Fifteen Hundred Miles through the Central Sudan. London.

Salim, B. A. 2009. “Remarks on African and European Perspectives  on Hausa Studies: Linguistics, Literature and Culture”, in Proceeding of the Second International Conference on Hausa Studies Africa and European Perspectives  (10-17^th Feb, 2008). Kano: Bayero University.

Shankar S. 2014. “Who Shall Enter Paradise? Christian Origins in Muslim Northern Nigeria, Ca. 1890 – 1975” in New African Histories Series. Ohio: University Press.

Swai, B. 1985. “How the Past is Politically Inspected and Historically Produced”, public lecture presented on 9^th March, 1985. Sokoto: University of Sokoto.

The Bible Society of Nijeriya, Lagos. 1979. Littafi Mai Tsarki duk da AFORIKIFA. (KO DEUTEROCANONICAL).

Tibendarana, P. K. 1983. “The Emirs and the Spread of Western Education in northern Nigeria, 1910 – 1946” in Journal of African History, 24. 517 – 534.

Tibenderana, P. K. 2003. Education and Cutural Change in Northern Nigeria. Kampala - Uganda: Fountain Publishers.

Uba, C. N. 1976. “Problems of Christian Missionaries in Muslim Emirates, 1900 – 1928” in Journal of African Studies 3. Pp 351 – 371.

Ɓatagarawa, A. G. 1986. “Tarihin Rubutun Ajami a Ƙasar Hausa”. Takardar da aka gabatar a taron ƙara wa juna sani. Sakkwato: Kwalejin Ilmi ta Shehu Shagari.

Wakili, H. 2005. Turawa a Ƙasar Haɗeja: Karon Haɗejiyawa Da Turawan Mulkin Mallaka. Kano: Benchmark Publishers Limited.

Westley, D. 1986. “The Oral Tradition and the Beginning of Hausa Fiction,” PhD Thesis, Madison: University of Wisconsin.

Yahaya, I. Y. 1988. Hausa A Rubuce: Tarihin Rubuce-rubuce Cikin Hausa. Zaria: NNPC.

Yakasai, M. B. Ɓ. 2009. “Wai Shin Boko Haramun Ne?” Kano: Mustapha Bala Volɓo Yakasai: 08061617071/ 08086133483.

Yakubu, M. et al 2003. “1903 Reɓisited: Murry Last” in Colonial Conƙuest and Resistance, inside Northern Nigeria a Century of Transformation 1903 – 2003. Arewa House, Zaria: Ahmadu Bello University.

Yusuf, M. A. 2008. “Ajami: Samuwarsa da Bunƙasarsa a Ƙasar Hausa” cikin Algaita Journal of Current Research in Hausa Studies No. 5; Vol. I. Department of Nigerian Languages, Series. Kano: Bayero University.

---

[1] A kowane fanin ilmi, tarihi na da rawar da yake takawa. Samun tarihin abu, shi zai ba da hasken ina aka fito? Me ake ciki yau? Yaya za a fuskanci gobe? Rashin daidaita akalar tarihi ya sa ayyukan magabata suka shiga hannun mayaudara suka mayar da su nasu da qarfi da yaji. Lokaci ya yi na mu samu darasin da zai kula da tarihin ayyukan da aka yi a Hausa a kowane rukunin karatun neman digiri.

[2] Dalili kuwa Hausa a matsayinta na harshe a Nijeriya ba ta da matsayi a hukumance, amma ta mamaye qasa. Daga cikin harsunan Afirka ita ce ta mamaye mafi yawan kafafen yaxa labarai na duniyar qarni na ashirin da xaya.

[3] Da ita Turawan Mishan suka yi garkuwa ga yaxa addininsu. Da ita aka fara koyar da boko. Dokokin hukuma da ayyukanta da Hausa ake shirya su a Nijeriya ta Arewa tsawon mulkin mallaka zuwa wannan qarni.

[4] Siergio Baldi, “Systematic Hausa Bibliography” MA Thesis, Dequese University, USA, 1975.

[5] An gabatar da binciken 1975, yau muna 2014. Wallafe-wallafen da aka samu bayan aikinsa a kan fannonin da ya yi rubutu sun nunka na aikin nasa ninkin-ba-ninkin. Kakkave wa bincike gara wajibi ne a fagen ilmi domin samun cigaba.

[6] Paul Newman, African Linguistic Bibliographies Hausa and Chadic Language Family, vol. 6, KOLN. 1996.

[7] Paul Newman ya tattaro ayyukan da aka wallafa da waxanda ba a wallafa ba na kundayen digiri da takardun qara wa juna sani. Ba a kan Hausa kaxai ya tsaya ba. Ya haxa da dukkanin harsunan iyalan Chadi na Tera da Margi da Bade da Mandara da Wula da da dai sauransu. An buxe gaba da yawa dole a kasa rungumo wasu. Mayar da hankali a kan ayyukan harshe kaxai shi ya rage wa aikin Newman nauyi a ilmance, kuma ya kasa yi wa harshen Hausa babbar gayya domin ya kau da kai ga ayyukan adabi da al’ada.

[8] Aikin Newman an wallafa shi 1996. Daga wannan lokaci ya zuwa yau 2014, shekara 18 ke nan. Ko a fannin harshe kaxai an samu digirin MA da M.Phil da PhD fiye da ashirin; wallafaffun litattafai da mujallu da takardun da aka gabatar a tarukan ilmi sun fi dubu cikin shekara goma sha takwas a duniyar ilmin harsunan iyalan Chadi da Hausa. Doguwar tazara ga aiki wata dama ce ta sake bitarsa.

[9] Graham L. Furniss, “Matsayin Karatu da Nazarin Harshe Hausa a Yau”, cikin Hasunan Nijeriya, xiv Twentieth Year (1969-89) Commemorative Edition. Centre for the Study of Nigerian Languages, 1988/89: Shafi 1-14.

[10] Bayan da Furniss ya gabatar da muqalunsa biyu, ya wallafa gagarumin aiki a kan rubuce-rubucen da aka yi a Hausa gaba xaya mai take: Poetry, Prose and Popular Culture in Hausa. Edinburgh: University Press, 1996. Wannan aiki ya warkar sosai sai dai ya yi shekara 18 da yi.

[11] Ibrahim Yaro Yahaya, Hausa A Rubuce: Tarhin Rubuce-rubuce Cikin Hausa. Zaria: NNPC, 1988. Asalin wannan littafin wata takarda ce da ya gabatar a Bukukuwan Qungiyar Hausa ta Kwalejin Ilimi ta Sakkwato, a shekarar 1980. Fa’idojin da aka hango ga takardar aka ba shi shawara ya faxaxa ta zuwa littafi, NNPC suka yi alqawalin wallafa shi. Wannan ce ta sa a aikin ya haxa da kundayen neman takardar shaidar NCE da Diploma na Kwalejojin Ilmi da Kimiyya. Aikin ya tattaro iya abin da ya sawwaqa a fagen. A yau, aikin shekarunsa ashirin da shida (26). Ayyukan da aka yi bayansa suna yin irin aikin sau biyar ko bakwai.

[12] Aikin Haliru Ahmad Amfani takarda ce da aka wallafa mai taken “Four Decades of Language ans Linguistic Studies in Hausa (1960-2000) in Studies in Hausa Language, Literature and Culture: The Sixth Hausa International Conference, CSNL, Jami’ar Bayero, Kano, (eds) Yalwa, L. X., Bichi, A. Y. and Sani, S. 2011. Pp. 96 – 113. Ta qunshi ayyukan digirin MA da M.Phil da PhD da wasu wallafe-wallafen da aka yi a kan harshe (nahawun Hausa) kaxai. Takarda ta lisafa ayyuka xari da huɗu. Ya kawo kundayen PhD 43 kundayen digirin MA 59.

[13]

[14] A dubi Sabi’u Alhaji Garba, “Shirye-shiryen Rediyo na Hausa: Tubalan Gina Demokraxiyya a Nijeriya” cikin Lawal, Sa’idu da wasu. Studies in Hausa Language, Literature and Culture, the First National Conference, CSNL, Kano: Bayero University, 2013. Pp. 651-669; da takardar da ya gabatar mai taken “Hausa in the Media” a taron LAN, 2011; da “Hausa Gidan Rediyon BBC” kundin digirin MA, Sakkwato: Jami’ar Usmanu Xanfodiyo, 2010.

[15] A dubi Umar Aliyu Bunza, “Mujalla da Jaridun Hausa: Samuwar su da Rashin Tabbatar su daga 1986 – 2006” kundin digirin MA, Sokoto: Usman Danfodiyo University, 2008.

[16] Ina ganin aikin Sabi’u na qarshe 2010 da na Umar Bunza na qarshe 2008 ko a bayansu abubuwa da yawa da ya kamata a yi nazari sun wakana.

[17] Ayyukan Furniss da Newman ba su bazu a Afirka sosai ba. Da Furniss ya lura da haka ya zo ABU Press aka sake buga shi domin ya samu shiga hannun xalibai da malamai da manazarta Hausa na qasar Hausa. Aikin Newman bai samu wannan damar ba.

[18] A dubi, R. C. Abraham, The Language of the Hausa People. London: University Press, 1959.

[19] Wannan wani sabon ra’ayin Mahdi Adamu ne da ya bayyana a takardarsa mai take, Major Landmarks in the History of Hausaland, The Eleventh Inaugural Lecture. Wadda aka gabatar ranar Alhamis, 1 ga Afirilu 2010. Sokoto: Usman Danfodiyo University.

[20] Wata hira da na yi da hakimai da dagatai da iyayen qasar Argungu a shekarar 2013 – 2014, yayin da muke qoqarin raba tallafin da gwamnatin Kabi ta yi wa waxanda ambaliyar ruwa ya rutsa da su. Sun tabbatar mini cewa, ai shi ne dalilin Kabawa, idan ana yi musu taken Kabi a bukukuwansu tamburan cewa suke:

Jama’a:            Kabi ta ci Hausa.

Jagora:             Da mi tac ci Hausa?

Jama’a:            Da qarfi da yaji.

Hausa a wajensu ita ce Sakkwato. Ita kuwa Sakkwato, asali qasar Gobir ce Fulani suka mamaye da sarautar iko cikin qasar Gobir. Don haka suke kiran ta Hausa.

[21] Na yi yunqurin yin fashin baqin wannan batu a wata takardar da na gabatar mai take: “Sakkwato ce Tushen Hausa in ji Narambaxa (Laluben Gudummuwar Mawaqa A Kan Asalin Bahaushe da Harshensa)” Takardar da aka gabatar a taron qara wa juna sani a Tsangayar Fasahar Xan’adam, Jami’ar Umaru Musa, ‘Yar’adua, Katsina, ranar 05-05-2011. Dubi yadda makaxa ke karanto wannan ra’in a bakandamiyarsa:

Jagora:             Yau mai ashararu ya kaxe

:Duniya ta yi mai fashi

Yara: Babu zama garai zama magana yax xauko

                          :Ya san ba a qwar jini ga mutanen Hausa

:Kowac ce yana iyawa ga hili nan

:Sai ya qetare gidanai ba ban kwana

Gindi:              Gwarzon Shamaki na Malam toron giwa

:Baban Dodo ba a tamma da batun banza.

Naramabaxa Sarkin Gobir na Isa Amadu yake yi wa waqa. Isa kuwa mulkin Fulani ce, amma qasar Gobir ce, don haka ake cewa sarautar - Sarkin Gobir, Isa. Mutanen Hausa ke nan suna nufin mutanen Isa, qasarsu ce Fulani suka gwamatse don haka ta koma “Hausa” makaxa ya kira su “mutanen Hausa”.

[22] Arawa da Gobirawa da Kyangawa da Kabawan Kabi da al’ummomin qasar Yawuri suna kiran Sakkwato “Hausa” ko “Gabas”. Dalilinsu na ce mata Hausa mun ambace shi lamba ta 21. Tunaninsu na kiranta “Gabas” shi ne tana gabas gare su, kuma ta can ne Musulunci ya zo musu. Na yi zaton tunanin haka ne ya sa Sani Aliyu Xandawo a waqarsa ta Gwamnan Sakkwato Shehu Muhammed Kangiwa yake cewa:

Jagora:                   In arziki nike nema

                                :Ban zuwa gabas

Yara:                      Domin ga gabas sabuwa

Gindi:                    Bajini na Sarkin Kudu

                :Gwamnan jihar Sakkwato

                :Shehu Kangiwa mai niyyar riqon gaskiya.

[23] Tsabagen qabilanci ke sa Bahaushe ganin duk wanda ba Bahaushe ba sunansa “Baubawa”, a Sakkwato a ce musu “Damqe” saboda danqar quda (quje) da suke yi idan ya hau jikinsu ko abincinsu. Idan mutum ya aikata wani abu na rashin fasaha da wayo, Hausawa na cewa “ba ya da Hausa”. A wani lokaci har da ce masa, abu kamar ba Bahaushe ba? Haka kuma, idan fasaha ta yi qoli sosai ana ce da ita Hausa. A cikin wata shahararriyar waqar yabon Annabi (SAW) da liman Aliyu Isa ya yi bisa ga ma’aunin bakandamiyar makaxa Narambaxa yana cewa:

…………………………………

Alfahari nikai da shi ga irin Hausata

……………………………………

A tunaninsa waqa Hausa ce, domin ta tattara qolin fasaha da basirar mai yin ta a harshen da yake bayar da ita.

[24] Sanin damisar Bunu, a san abu ba yadda yake ba. An ce, Bunu yana ba xansa labarin damisar da ya gani jeji. Xan nasa ya san damisa sosai. Bunu ya ce: “Qarama ce, mai jikin kyanwa, mai sauri da anniya, mai haqora masu kaifi, mai “manyan qahoni.” Sai yaro ya ce: “A’a baba ba ita ce ba.” Ambaton qahoni ya vata duk wani kwatanci da Bunu ya yi. Ta tabbata bai san damisa ba.

[25] A ma’aunin ilmin da ake ba da takardar shaidar kammala karatu, ana buqatar gabatar da kundi a matakin NCE da BA da M.Phil da PhD. Duk wanda ya rubuta kundinsa a kan wata fasaha ko wani tunani ko wani aiki ko wata sana’a ko wata gwagwarmaya ko wata kimiyya ta Bahaushe, Hausa ya yi wa aiki. In za a yi adalci, Hausa ya karanto, domin kundin wata hujja ce ta tabbatar da karatunsa ya yi. Da shi da wanda ya karanta Hausa duk gudummuwarsu xaya ce a fannin da ya gabatar da kundinsa.

[26] Babu takaicin da ya kai butulci a rayuwar Xan’adam. Yau, waxanda takardar shedar samun digirin Hausa ce tushen arzikinsu, da na iyalansu su ke xari-xari a ce, Hausa suka karanta. Ire-Irensu da ke Jami’o’inmu bisa qaddara suna koyarwa, su ke da ra’ayin a koyar da Hausa cikin Turanci. Abin kunya, a tambaye su, ina wani aikin da suka yi cikin Turanci da masu Turanci suka yaba? Babu. Ina gudummuwar da suka yi wa Hausa da suke ci cikinta? Babu. Wa ya san da su a duniyar ilmin da suke doro? Babu. Wannan shi Bahaushe ke cewa vatan baqatantan.

[27] Akwai addinai na gargajiya a kowane saqo na yankin Nijeriya, sai dai ba su da yawa. Haka kuma, ilmin addinin Musulunci da Boko ya dushe haskensu. A taqaice, a yau, Nijeriya addinai biyu ne manya kuma da su ake tafiyar da siyasar qasar – Musulunci da Kiristanci. Mabiyansu sun yi yawa, sun fi ma’ilmanta, sun fi masu iko, sun fi ma’aikatan hukuma, sun fi ‘yan siyasa, su ke hulxar diflomasiyya da qasashen waje a kan takwarorinsu na addini.

[28] Addinin Musulunci harshensa Larabci. Addinin Kirista harshensa Turanci/Ingilishi. Waxannan harsuna duka Hausa ta ci gabansu wajen addinan a fagen wa’azi da wallafe-wallafe da kafafen yaxa labarai da hanyoyin sadarwa. Musulunci da waqe-waqen Hausa aka fara yekuwarsa. Addinin Kirista, ‘yan Mishan da rubutun ajamin Hausa suka fara kiran magoya baya. A yanzu, a iya samun babban Fada a addinin Kirista a Arewa da bai iya Turanci ba. Haka kuma, ana iya samun masu wa’azin da ba su iya Larabci ba. Da me suke kira a ji su? Da harshen Hausa.

[29] Wangarawa suka fara lurar da Hausawa yadda za a yi fashin baqaqen Larabci zuwa Hausa. A qasar Hausa, dukkanin littattafan addini da Hausa ake koyar da su. Ilmukan Qur’ani da Hadisi da Nahawu da Luga da Fiqihu da Shari’a duk ana karanto nassi da Larabci ana fashin baqinsa da Hausa. Wannan fasahar ta agaza wa Hausa sosai wajen adana tsofaffin kalmominta da dabarun rayuwar gargajiya. Ya kyautu a ce an fara juyar da tafsiran masana irin su Nasiru Kabara da Abubakar Gumi da Xahiru Bauchi da Jafar Adam da Sidi Attahiru Sakkwato da sauransu zuwa Hausar Boko da ajami.

[30] Sheikh Nasiru Kabara ya fara fassara hizo goma daga nan Sheikh Abubakar Mahmud Gumi ya fassara gaba xaya. Sheikh Nasiru Kabara ya fassara gaba xaya aka wallafa a Libya. Farfesa Bello Sa’id da wasu Indiyawa sun yi fassara an wallafa a Indiya. Wasu malamai na Kano da suka voye sunayensu sun fassara, an wallafa. An fara buga Juzu’i 10 na Sheikh Jafar Adam. Wasu xalibai a Masar na tarar da su a Azhar a shekarar 2014 suna ta qoqarin fassarawa, sun yi nisa.

[31] Sheikh Sanusi Gumbi ya fara fassara wasu babuka na juzu’i na farko na Buhari an wallafa. Yanzu haka, mun tattara fassarar marigayi Sheikh Abubakar Gumi ta Buhari muna neman masu taimakawa a juyar da shi a rubuce, tuni mun fara. Jami’ar Bayero Kano, Sashen Nazarin Addinin Musulunci, an ce sun kammala fassarar Buhari da Tirmizi da Abu Dawuda da Ibn Maja da Muwaxxa da Baihaqi. Sun sa xalibansu fassarawa madadin kundin BA a da ke ake yi.

[32] An fasssara littafin Risala da Iziyya da Ashamawi da Ta’alimu da Tuhatul Hukkam da Qawa’idi da al-Ahlari da Ilmin Hadisi da makamantansu.

[33] Bayan fassarar Linjila ta gaba xaya, akwai fassarar Tafsirin Linjila Afokirifa duk cikin Hausa. Cikin Hausa kaxai aka yi wannan aiki a harsunan Nijeriya.

[34] Ibrahim Yaro Yahaya, Hausa A Rubuce, 2002, shafi  na 251-254 ya kawo littattafai xari da huɗu (104) da aka yi na addinin Kirista cikin Hausa.

[35] A fagen xaukaka addinin Musulunci a duniya Sheikh Abubakar Mahmud Gumi ya karvi kyautar Sarki Faisal. A vangaren Luga Sheikh Nasiru Kabara ne tauraron duniya. A fagen luguden Alqurani da fashin baqinsa Sheikh Jafar Adam ne jagoran matasan Musulmin duniya.

[36] Don qarin bayanin wannan, a dubi Aliyu, S. A. “Christian Missionaries and Hausa Literature in Nigeria, 1840-1890 A Critical Evaluation” in Kano Studies, Vol. 1, No.1, BUK, 2000; da Ayandale, E.A. “External Relations with Europeans in the Nineteenth Century: Explorers, Missionaries and Traders”, in Groundwork of Nigerian History, 1980; da Crampton, E. P. T. Christianity in Northern Nigeria, Gaskiya Corporation, Zaria, 1976; da kuma Littattafan Baldi da Ibrahim Yaro Yahaya da aka yi bita duk sun zo da su da yawa.

[37] Rubutun Ajami shi ne tabbataccen rubutun Hausa da ya bazu a duniya. Da shi Mishan suka fara yaxa manufofinsu. Domin qarin bayani a kan ajami a dubi, Sani Yusuf Birnin Tudu, “Nazari kan Rubutun Ajami a Qasar Hausa” kundin digirin MA Jami’ar Usmanu Xanfodiyo, Sakkwato, 1990.

[38] Don qarin bayanin karatun boko a dubi Isma’ila Tsiga, “A Century of Boko Education in Hausaland”, paper presented at book presentation on Eight Decades of Hausa Masterpiece in Prose: Ruwan Bagaja in Perspectives. Katsina: Umaru Musa ‘Yar’adua University, 2014.

[39] Don qarin bayanin samuwar rubutun Hausa na gargajiya a dubi Aliyu M. Bunza, Rubutun Hausa: Yadda Yake da Yadda Ake Yin Sa, Lagos: Ibrash, 2002.

[40] Don qarin bayanin rubutun ajami a dubi, Sani Yusuf Birnin Tudu. 1990 an ambace shi a lamba ta 37.

[41] Ikon garin-da-garin shi ne direct rule, irin wanda Turawan Mulkin  Mallaka suka yi wa kudancin Nijeriya saboda samun su cikin rashin kintsattsen shirin siyasar gudanar da mulki. A Arewacin Nijeriya suka shimfixa mulkin indirect rule.

[42] Wannan dabarar siyasar mulki ita ce indirect rule an sake wa sarakuna ragamar shugabantar mutanensu a kan yaudara da azuzanci domin an mayar da su jeka-na-yi-ka, sai an shirya tsari a ba su, su aiwatar.

[43] Dabarar Turawa da qago adult education, wato “Yaqi da jahilci”, ita ce kushe duk wani ilmi, da ba nasu ba. In dai iya rubutu da karatu ne ilmi, fiye da qarni uku Hausawa na da shi gabanin bayyanar Turawa. A li’irabin “ilmi” da UNESCO ta bayar, ilmi shi ne, iya rubutu da karatu, da koyar da su a kowane harshe. Idan haka ne, cewa an kafa makarantun yaqi da jahilci a qasar Hausa cin mutunci ne da cin amana da yaudara. Wato ilmin addinin Mishan shi ne ilmi, wani ba shi ba jahilci ne. Rubutu da karatu da harufan Romanci da Turawa suka zo da shi, shi ne ilmi. Rubutun Larabci da ajami da Musulunci ya zo da su jahilci ne. Marigayi Alqali Haliru Binji ya tava qalubalantar wakilan UNESCO da aka turo a Sakkwato bisa ga wannan hujjar da muka ambata. Da suka zo, ya rubuta takarda ga iyalinsa cewa: “A zo da tabarmin zama da kayan rubutu maza-maza”. Ya rubuta cikin ajami ya tura gida. Wanda aka aika ya zo da su duka. Suka tambaye shi, iyalinsa na jin Larabci? Ya ce; “Ai da Hausar ajami na rubuta musu saqon”. Ya ba su suka gani, ya gaya musu: “Wannan shi ne ilmi a wajenmu”.

[44] An kafa makarantar boko ta farko a Sakkwato a 1905.

[45] A Katsina ita ce makarantar Tsakiya Middle School a shekarar 1927.

[46] A Kano ita ce Makarantar Xanhausa.

[47] Tabbacin wannan shi ne, Alhaji Shehu Usman Aliyu Shagari Shugaban qasa a jamhuriyya ta biyu yana koyar da ilmin qasa (Geography) ya mayar da shi waqa. Aka wallafa waqar a matsayin littafi mai suna Waqar Nijeriya. Zaria: NNPC.

[48] Na saurari wannan a hirar da Shehu Gixaxawa ya yi da Alhaji Shehu Usman Aliyu Shagari a cikin wani shiri na gidan Talabijin na Rima, Sakkwato mai take: ‘Mazan Jiya’ wajajen shekarar 2012/2013. A bakin Shehu Shagari wannan maganar ta fito.

[49] Abin ban sha’awa, wannan tasirin ne ya sa hatta da Turawan da ake turowa ayyukan hukuma a Arewa suna qoqarin koyar da fannonin aikinsu cikin Hausa. Wani Baturen Ingila masani Safiyo (Survey) da ya zauni jahar Sakkwato a garin Ka’oje ya buxe makarantar Safiyo ta farko a Nijeriya. Ya rubuta littafin koyon Safiyo da Hausa ya kira shi Ilmin Safiyo. Da shi yake koyar da duk wani ma’aikacin Safiyo da ya zo qarin ilmi  a makarantar.

[50] A xan namu tunani, Turawan Mulkin Mallaka ba su tava kwasan kashinsu ga hannu ba, kamar yadda suka kwashe shi a Arewacin Nijeiya da Hausawa ke da rinjaye ba. Irin hasarar da suka yi a Satiru 1906 da yaqin Giginya - Sakkwato da Yaqin Burmi da Ningi da Kwantagora da Yawuri da Busa ba qaramar annoba ba ce gare su. Haka kuma, sun tarar da qasar Hausa da wayewar karatu da rubutu da tsarin shugabanci, irin nasu. Don haka, idan suka yi sakacin ba harshen Hausa muhmmanci wata sabuwar zanga-zanga ce suka tsira wa kansu. Tunaninsu na harshen Hausa na iya mamaye Afirka a yi musu wani sabon tonon silili shi ya sa suka bai wa kowane lardi ya kafa jarida da harshen lardinsa. Dabararsu ita ce, idan aka bari muka yi magana da murya xaya, wa za su sake yaudara?

[51] A xan binciken da na yi; Turawa sun yi amfani da Hausawa wajen aikace-aikacen tsaronsu da leqen asiri. Hausawa ake zuwa da su Ghana da Turai ana horar da su dabashirin tsaro da leqen asiri. Su aka fara koya wa karatu da rubutu da Turanci. Su suka riga ‘yan kudancin qasar samun fasahar karatu a rubutu ta ajami. Idan aka goyi bayan Hausa, ajami zai ci nasara. Idan aka ci nasara, kamar an sake yayyafawa tutar jihadi ruwa ne a qasar Hausa.

[52] Jami’ar Ahmadu Bello Zariya; Jami’ar Bayero, Kano; Jami’ar Usmanu Xanfodiyo, Sakkwato; Jami’ar Jos; Jami’ar Tarayya, Gusau; Jami’ar Maiduguri; Jami’ar Musulunci, Katsina; Police Academy, Wudil.

[53] Jami’ar Umaru Musa ‘Yar’adua, Katsina; Jami’ar Jihar Nasarawa, Keffi; Jami’ar Jihar Yobe; Jami’ar Jihar Bauchi; Jami’ar Jihar Jigawa, Kafin-Hausa; Jami’ar Jihar Oyo; Jami’ar Jihar Kaduna, Kaduna; Jami’ar Jihar Taraba, Jalingo; Jami’ar Jihar Sakkwato, Sakkwato; Jami’ar Jihar Adamawa, Mubi; Jami’ar Jihar Gwambe.

[54] Federal College of Education, Gusau; Federal College of Education, Zaria; Federal College of Education, Kano; Federal College of Education, Katsina; Federal College of Education, Pankshin; Federal College of Education, Kontagora; Federal College of Education, Katsina Ala – Benue; Federal College of Education, Yamufo; Federal College of Education, Ijanikin – Lagos; Federal College of Education, Abeokuta; Federal College of Education, Adeyemi – Ondo; Federal College of Education (Special), Oyo; Federal College of Education, Okene; Federal College of Education, Zuba.

[55] Shehu Shagari College of Education, Sokoto; Adamu Augie College of Education, Argungu; College of Education, Maru; College of Education, Minna; College of Education, Dutsinma; Sa’adatu Rima College of Education, Kumbotso; College of Education, Kwara; College of Education, Ilorin; College of Education Ekere – Ekiti; College of Education, Gumel – Jigawa; College of Education, Azare; College of Education, Gashuwa; College of Education, Gindiri - Plateau State; College of Education, Wakabiu – Maiduguri; College of Education, Hong –Adamawa; College of Education, Zing - Taraba State.

[56] Haliru Binji Polytechnic, Sokoto; College of Preliminary Studies, Yawuri -Kebbi State ; College of Legal and Islamic Studies, Misau; College of Islamic  and Legal Studies, Ringim; College of Legal Studies, Nguru; Bala Usman College of Legal Studies, Daura.

[57] Centre for Study of Nigerian Languages and Folklore, BUK; Centre for Hausa Studies, UDUS; Oral Documentation Unit, ABU; Center for Trans-Saharan Studies, UNIMAID.

[58] Abin da nake son in nuna a nan, daga qididdigar masana ilmin harsuna da tarihinsu a duniyarmu ta yau akwai kimanin harsuna dubu shida zuwa dubu bakwai. A binciken SIL sun ce, harsunan duniya dubu shida da xari tara da goma sha biyu ne (6,912) daga cikinsu kashi talatin, wato dubu biyu da tas’in da biyu (2092) cikin Afirka suke. A nawa zakuxe, daga cikin harsunan Afirka (2092) Nijeriya na da kimanin xari biyar (500) daga cikin harsunan Nijeriya (500) Hausa ita ce kan takarda ga qasaita da bunqasa da jure wa cutukan da ke kama harshe da murmuje wa daga kowace irin masassara. Don qarin bayanin waxannan matsaloli a dubi, Maikuxi Qaraye, “Folklore as a Vital Resource, for the Documentation of Endangered Languages”, paper, 2014; da Thomas K. Adeyanju, “Understanding and Stemming the Tide of Language Endangerment in Nigeria” paper 2014. Sun yi hasashen martabar Hausa yadda na kalle shi a wannan batu. Harshen Hausa ya riga ya yi allurar riga-kafin kowace iri cuta da ke kama harshe. Ya yi nisa a ilmi. Ya mamaye kafafen yaxa labarai.

[59] A da, muna da Jami’o’i uku kawai. A yau 2014 Jami’o’i kawai muna da wajen ashirin (20) masu ba da digiri a fannonin ilmin Hausa.

[60] Daga cikin qasashen da aka yi wa Mulkin Mallaka na Afirka, babu wadda harshenta na qasa ya yi wa ‘yan damfaran Turai barazana kamar Hausa. Ita kaxai ta samu cin nasarar mamayar Jami’o’i na Tarayya da Jaha da masu zaman kansu, ba a kai ruwa rana ba. Ta fi kowane harshe manyan masana masu digirin PhD da kujerar Farfesa a Nijeriya.

[61] Binciken babban digirin PhD na Hausa da al’ada aka fara a 1942, digirin PhD na harshe an soma shi a 1953 na adabi kuma a 1969. Buqatar Turawan Mulkin fallasa ya sa nazarin harshe ya yawaita musamman bayan yaqin duniya na biyu. Buqatarsu ta kasuwanci da tsaro da neman mazajen soja ga yaqe-yaqen da duniya take ciki da yaxa addinin Mishan wuraren da suke ganin Musulmi sun riga su ko sun mamaye ko sun kafa daula, su suka sa suke ba da qarfi ga koyon harshe a karon farko.

[62] Idan digiri xaya ke ga malami, fannin da ya rubuta kundin digirin BA nan ne fagensa. Idan digirin MA ne fannin kundinsa nan ne gijensa. Idan digirin PhD ne vangaren kundinsa nan ne gonarsa. Wanda ba ya da digiri ko xaya, fannin da ya fi ba da gudummuwarsa ita ce fagensa kamar irin su Malam Zarruk (Harshe), Neil Skinner (Adabi), Abubakar Imam (Adabi).

[63] A shekarar 2014 muna da 42.

[64] A shekarar 2014 muna da 187.

[65] A shekarar 2014 muna da 124.

[66] A shekarar 2014 muna da 10.

[67] A shekarar 2014 muna da 4.

[68] A shekarar 2014 muna da 50.

[69] A shekarar 2014 muna da 84.

[70] Kasawar masana Hausa na qulla zumuncin ilmi da Jami’o’in Afirka ya cutar da cigaban Hausa. A Masar, ana karatun Hausa a Jami’ar Cairo da Azhar amma cikin Larabci. An ce a Jami’ar Nijar za a fara, amma cikin Faransanci in kuwa da Hausa ne, wa ke gare su da zai xauki xawainiyar babban digiri ga harshen da bai tava koya ba? Ya kyautu a ce, an fara musayar malamai tsakaninmu da  Nijar da Ghana da Benin da Togo da Borkina da Gabon Da Aljeriya da Tunis da Maroko da CAR da Habasha da sauransu. Yadda Hausa ta bazu a kafafen yaxa labarai na duniya, ya kamata a ji ta a fagen ilmi haka.

[71] Makaxa Narambaxa cewa ya yi:

Jagora:             Maxi bai kai ga zuma ba

Yara:                 Kowal lasa shi ka hwaxi

                          :Kwandon wake bai kai ga damen gero ba.

Jagora:             Xan akuya ko ya yi qahoni

Yara:                 Ya san bai yi kamar rago ba.

Jagora:             Duw wada xan sarki yaq qasura

Yara:                 Kak ka raba shi da bawan Sarki.

Gindi:              Gogarman Tudu jikan Sanda

                          :Maza su ji tsoron xan mai Hausa.

[72] Farfesa Abdulqadir Xangambo ya yi takardar tunawa da gudummuwar Farfesa M. K. M. Galadanci da Farfesa I. Y. Yahaya (Allah Ya jiqan su) ya yi mata take “Jigajigan Hausa: Gudummuwar Farfesa M. K. M. Galadanci da Ibrahim Yaro Yahaya”, cikin ALGAITA Vol. 2. No. 1. Nuwamba, 2002.

[73] Tun farkon al’amari nagartattun mutane suka assasa karatun Hausa. Masana harshen Turanci da Larabci da Tarihi da Addini da Sojoji da ‘yan leqen asiri suka xaure mata gindi. Don haka, tsawon qarni xaya da ta yi ana gogawa da ita a farfajiyar ilmi ba a tava samun karatun zuqu ba daga digirin BA zuwa Farfesa ba. Gwanin ban sha’awa, ya zuwa yau 2014, mutum uku kaxai ke da digirin fintinkau (First Class) a duniyar qasar Hausa. Aminu Lawal Auta, BUK – 1983; da Ahmad Baba Tela, UNIMAID – 1984; Abdurrahman Faruk, UMYUK - 2010.

[74] A qa’idar ba da takardar shaidar kowane mataki na karatun boko akan ce, an ba da ita ne a kan cancantar xalibi da qwazon karatunsa da ladabinsa. Xaya duk aka rasa daga cikinsu digirin bai zauna ba.

[75] A Jami’o’in Tarayya da na Jaha muna da: Harsunan Nijeriya, CSNLF, BUK; Harshe Sashen Harsunan Afirka da Al’adu, ABU; Xunxaye Sashen Harsunan Nijeriya, UDUS; ALGAITA Sashen Nazarin Harsunan Nijeriya, BUK; HIMMA Sashen Nazarin Harsunan Nijeriya, UMYUK; Zauren Waqa, Sashen Nazarin Harsunan Nijeriya, UDUS; Kadaura, Sashen  Nazarin Harsunan Nijeriya, KASU (ba ta fito ba).

[76] A Kwalejin Tarayya muna da: Kwantagora Journal of Languages and Literature. (FCE); Journal of Languages and Linguistics Inquiry, School of Languages FCE, Katsina; WAZOBIA, Journal of Hausa Studies, FCE, Kano; ZUBA Journal of Hausa Studies, FCE, Zuba; OBUDU Journal of Languages (OJOLA) FCE, Obudu; Huda-huda Journal of Languages Art and Social Sciences (JOLASS), FCE Okene; OYO Journal of Languages and Linguistics  (OJOLAL) FCE, (Special) Oyo; KUNDI Journal Federal College of Education, Kano.

[77] A  Kwalejojin ilmi na jihohi muna da: Minna Journal of Languages and Literature (MIJOLL); AMIMAI Journal Umar Sulaiman COE, Gashuwa; GOKARAM Journal Umar Sulaiman COE, Gashuwa; KABA Journal Umar Sulaiman COE, Gashuwa; ZOBIAWA Journal of Department of Nigerian Languages ACE, Ondo; JAGORA Journal of Languages Isa Kaita College of Education Dutsinma; KONJOLLS Kwantagora Journal of  Languages and Literature, Niger State; KANTA Journal of General Studies, Adamu Augie College of Education, Argungu - Kebbi State; KABAI Journal of Multidisciplinary Studies, COE, Maru - Zamfara State; IKERE Journal of Languages, COE, Ikere - Ekiti.

[78] A makarantun fasaha da kimiyya muna da: The Beam Haliru Binji Polytechnic Sokoto; YAJAS Yauri Journal of Arts and Science, College of Basic and Advance Studies, Yawuri, Kebbi State.

[79] Fitattu daga cikinsu a gida Nijeriya akwai: MALAM Journal of Language, Literature and Criticism, Department of Arabic, UDUS; XEGEL Journal of the faculty of Arts and Islamic Studies, UDUS; Studies in Humanities, Journal of the Faculty of Arts and Social Sciences Complex, UDUS; AL-NAHDA Journal of Islamic Heritage, CIS, UDUS; FAIS Journal of Humanities, BUK; The Journal of Islamic Sciences and Muslim Development, UDUS; AL-SAHWAH Islamic Journal, Kaduna State University; Minna Journal of Educational Studies.; Kusugu Journal  of Education TETFUND SUPPORTED; SARDAUNA Journal of Multidisciplinary Studies.; TAMBARI Journal (COESU) FCE, Kano.; FARFARU Journal of General Studies, COE, Sokoto.; West African Journal of Language, Literature and Criticism (WAJLLC), Bayero University, Kano.

[80] Yunqurin Bature ya kasa cin nasarar tilastawa Hausawan qasar Hausa Turanci. Babbar riga da hula ta gagare shi kora ga Hausawa ‘yan boko. Ya kasa cin nasarar tabbatar da wajabcin auren mata xaya ga ‘yan boko. A kundin tarihi waxanda suka fara rubutu da Hausar boko Durugu da Abbega da aka kai Turai cikin matsananciyar qurciya a wajajen (1850) da Abbega ya dawo  gida a wajajen 1912 ya koma ga al’adunsa da addininsa na Musulunci Allah gagara misali, a dubi Mamadou Di’awara, Studien zur Kulturkunde 125 Heinrich Barth et l’Afrique KOLIN, 2005, shafi na 130 - 131.

[81] Masana a fannin Turanci sun mutunta Hausa a rubuce-rubucen kundayensu na BA da MA da PhD. Misali a Jami’ar Usmanu Xanfodiyo, Sakkwato, Farfesa Bello Bada ya rubuta PhD a kan Karin Magana, Farfesa Malami Buba ya rubutu PhD a kan Nahawun Hausa, Farfesa Asabe Kabir ta rubuta PhD a kan Tatsuniya. Dr. Aminu Mode ya rubuta PhD a kan Kirari, Dr. Abubakar ya rubuta PhD a kan Nahawun Hausa. Dr. Baba Waziri ya rubuta PhD a kan Nahawun Hausa, Dr. Ibrahim Awwal ya rubuta PhD a kan Nahawun Hausa, Dr. Kabir Madaki ya rubuta PhD a kan Nahawun Hausa. Wannan misali a Jami’a xaya ne kawai.

[82] Bari in jinjinawa malamin malaman harshen Hausa a fuskar nahawu da ilmin harsuna Farfesa Thomas K. Adeyenju da har yanzu bai iya magana da harshensa na gado ba, domin bai iya shi ba Hausa ya iya. Su ne masanan farko da suka yi PhD Hausa tare da Farfesa M. K. M. Galadanci, a 1967/68. Irin gudummuwar Farfesa Mahdi Adamu ga taskace tarihi da al’adun Bahaushe dole a jinjina masa.

[83] Aikace-aikacen kundayen qanana da manyan digirori da takardun qara wa juna sani a fannin Turanci na Jami’ar Bayero, Kano da Jami’ar Ahmadu Bello, Zariya da Jami’ar Usmanu Xanfodiyo, Sakkwato da sauran jami’o’in da ke tasowa a Arewacin Nijeriya Hausa ta riga ta karve tuta. To! Shi ya sa nake ganin, lokaci ya yi na mu zauna mu haxa kai mu zama abu xaya, a saka mana sunan da ya dace, kowa ya hau kan mazhabarsa.

[84] A taqaice, masu nazarin ilmin harsuna (Linguistics) na jami’o’in arewa da kuma Hausawa da suke zuwa wasu jami’o’in duniya da Hausa suke kundace  manyan digirorinsu.

[85] A jami’o’in Sudan da Masar da nan gida Nijeriya Hausawa da ke karanta Larabci sun ba da gudummuwa gagaruma a rubuce-rubucen kundayen digirin MA da PhD wajen amfani da Hausa a matsayin harshen gwaji. Misali Dr. Abdurrahman Adoro ya rubuta PhD a Jami’ar Undurman, Sudan kan littafin Magana Jari Ce; abokin aikinsa Dr. Mustapha M. Yusuf ya rubuta PhD nasa a kan “Kwatancin Amsa Kaman Larabci da na Hausa”, a Jami’ar Afriqiyya, Sudan, ga su nan dai.

[86] Manyan masananmu a fannin Islamic Studies irin su Farfesa Sani Zaharaddin da Farfesa Abubakar Gwandu da Farfesa Umar Labxo da Farfesa Ahmed Moyi Gada da Farfesa Jafar Makau Qaura da Farfesa Abdullahi Sifawa kundayen digirinsu na PhD a kan al’amurran addini da suka wakana qasar Hausa ne, ko na malanta ko koyarwa ko rubuce-rubuce ko jihadi ko wa’azi ga su nan dai.

[87] Yadda ayyukan masu tarihi suka taka rawa cikin karatun Hausa abin yabawa ne. ayyukan su Bala Usman, Farfesa Mahdi Adamu, Dr. Garba Nadama Bello Alqali, Farfesa Tibendarana, Farfesa Balogun, Farfesa Ahmad Baqo, Farfesa Aminu ‘Yanxaki, Farfesa Hamza Maishanu, Farfesa Ibrahim Jumare, Dr. Lawal Gwadabe da Dr. Tsafe da Dr. Sabo Albasu da sauransu da qasar Hausa da Hausawa suka yi bara ga ayyukan digirorinsu da wallafe-walafensu da rubuce-rubucensu na ilmi. Fannin Tarihi wani makami ne kawai gare su na hasko bagiren da suke son su nazarta na Bahaushe da qasar da yake zaune ciki.

[88] Daga cikin ‘yan ayyukan da na ga sun yi kama da haka akwai PhD Abdullahi Sokoto a kan zangazangar Satiru da Satirawa na 1906. An yi PhD uku a kan amfanonin Madatsar Ruwa ta Bakalori da ke Zamfara. Akwai digirorin MA da PhD da aka yi a kan karuwanci a qasar Hausa da magungunan gargajiyar Bahaushe da yawa. Ban ce, sun fita da’irar fagen nazarinsu ba, amma karatun Hausa ne, domin bisa ga Hausa da Hausawa aka kalli abubuwa, da an xebe Hausa ciki aikin ba zai kai gayya ba. Wannan ce ta tabbatar da kasancewarsa gudummuwa ga karatun Hausa.

[89] Masu ilmin siyasa sun yi ayyuka masu ma’ana a kan tsarin mulkin Hausawa da siyasar demokraxiyya da waqe-waqen siyasa da gwarajen siyasa a qasar Hausa.

[90] Daga cikin misalan akwai PhD na Malam Alero a Sashen Economics da ya yi a kan Adashin Bahaushe.

[91] A ganin Bahaushe, magani duk bokanci ne. Ba wai yadda na bayan fage ke kallon bokanci da idon addini ko idon gargajiya ba. A tunanin Bahaushe, sana’ar bayar da magani da warkarwa ta kowace fuska sunanta “bokanci”. Dalilinsa ke nan na cewa, likita bokan Turai, watau bokan qasar Turawa.

[92] Asirin “gaba” shi ne asiri da ake yi mutum ya tashi sama kamar tsuntsu. An yi wani shahararren maharbi a qasar Nijar a garin Jinju mai suna “Audu Gaba”. Da asiri ake yi masa kirari, Audu Gaba a qarshen rayuwarsa ya koma Bunza da zama a unguwar Jugan Biri nan Allah Ya yi rasuwarsa a wajajen shekarar 1968/70 ya bar baya da yawa.

[93] Ai qabilar Haiti suna da wannan tsafin kuma har gobe da tsafin America ke mutunta su.  Don qarin bayani a dubi Aliyu M. Bunza, “Hayaqi Fid Da Na Kogo: Nazarin Siddabaru da Sihirin Hausawa” MA, BUK, 1990.

[94] Don qarin bayani a kan qira a dubi, Philip, J. Jaggar, The Blacksmiths of Kano a Study in Tradition Innovation and Entrepreneurship in the Twentieth Century, KOLIN, 1994.

[95] An daxe ana rubuce-rubuce cikin Hausa tun qarni na sha takwas gabanin boko ya bayyana a Nijeriya.

[96] Na farko dai, su yi kusa ga juna. Na biyu, a saka darussan da suka dace da bokon qarninmu. Na uku, a riqa sara ana duban bakin gatari.

[97] Mu sake bitar yadda za mu nagartar da kundayen digirorin BA da MA da PhD. A halin yanzu, kashi ya kusa ya game, da wankiya da kasala da rashin ta cewa, da yin halin hankaka ga ayyukan mutane a babban digiri dole a dube shi sosai.

[98] Yana da kyau a ce, muna da wata matsaya ta karatun MA da PhD ta yadda xalibanmu za su amfana da mu sosai mu amfana da su. Gabanin mu yarda a rubuta kundin MA da MPhil da PhD sai mun tabbata babu irinsa a cikin kowane harshe a kowane fannin karatu.

[99] Yau, fitattun qungyoyin mawaqan Fada da Maza da Ban dariya da Jama’a da Sana’a sun kau, sai dai waqoqin a gidajen Rediyo. Har yanzu, ban da Shata ba a yi PhD a kan ko xaya ba. Wane adabi ya fi na waqoqin baka tsofaffi ga mai karatun adabin Hausa?

[100] Marubuta waqoqin da aka assasa karatun Hausa da nazarin waqoqinsu, irin su Aliyu Namangi da Aqilu Aliyu da Yusuf Kantu da Na’ibi Sulaiman Wali da Alqali Bello Gixaxawa da Maikaturu da Garba Gwandu da Wazirin Gwandu da Aliyu Xansidi da Shekara Sa’adu da Lawal Kwantagora da Mu’azu Haxeja da Kaftin Suru da sauransu, ba su a duniya.

[101] Ya zuwa yau, kan sana’ar Wanzanci da Kamun kifi kaxai aka yi aikin PhD, sauran ko na digirin MA ba su samu ba. Yaya aka yi haka? Ina muka dosa? Sirrin kalmomin harshenmu na cikin tsofaffin sana’o’inmu. Idan muka bari suka mutu mun kashe Hausa.