Ginuwa Da Bunƙasar Rubutaccen Wasan Kwaikwayon Hausa A Kan Mizanin Manazartan Ƙarni Na 21

 Muƙalar da aka gabatar a babban taron ƙara wa juna sani na ƙasa da ƙasa karo na huɗu (4) wanda Sashen Koyar Da Harsunan Nijeriya Da Kimiyyar Nazarin Harshe, Jami’ar Jahar Kaduna ta Shirya a kan wasan kwaikwayon da lamurran finafinan gargajiyar Hausa a ƙarni na 21. A harabar Tsangayar Fasaha da ke Jami’ar Jahar Kaduna daga ranakun 28  zuwa 30  ga watan Maris na shekarar 2019.

Ginuwa Da Bunƙasar Rubutaccen Wasan Kwaikwayon Hausa A Kan Mizanin Manazartan Ƙarni Na 21

Dr. Adamu rabi’u bakura

arbakura62@gmail.com

08064893336

Tsakure

Wasan Kwaikwayo yakan kasance wasa ne wanda yake ba gaskiya ba  a lokacin da ake gudanar da shi. Kuma wasan yakan  zama maƙasudinsa  faɗakar da al’umma da ilmantar da su ta hanyar sake-kama. A wajen sake kaman nan, mai wasa ko ‘yan-wasa za su canza kamanninsu na yau-da-kullum. Sake Kaman nan na iya zama ta sigar tufafin ‘yan-wasan ne, ko ta abubuwan da suke amfani da su, ko kuma ta abubuwan da suke yi. Wato kamannin mai-wasan, ko ‘yan-wasan ya zan ya bambanta da halayyar mai-wasan ko ɗabi’ar ‘yan-wasan. A kan iri wannan turba ce aka gina wasan kwaikwayo na kowace al’umma da ta tsira a farfajiyar wannan duniya tamu. Hasali ma ta hanyar kwaikwayon ne aka aza ginin wasu al’adun al’umma. Misali al’adar nan ta rufe mamaci wato yi masa kabari ta wanzu ne a sakamakon kisan gillar da Ƙabila ya yi wa ɗan’uwansa Habila. Saboda haka ne Allah Ya turo hankaka domin a koya masa yadda zai binne gawar ɗan’uwansa (Alƙur’ani, 5:31). Manufar wannan maƙala ita ce ta waiwaya fagen tarihi domin bin diddigin silalen harsashen ginuwar rubutaccen wasan kwaikwayon Hausa da bunƙasarsa. Yin haka zai bayar da damar rairaye tsakuwa daga cikin aya, hasali ma Hausawa na cewa, waiwaye adon tafiya. Sai dai za a ƙoƙarta kawo ma’anonin tubalan ginin wannan maƙala, waɗanda suka haɗa da: Ginuwa, Bunƙasa, Wasa da kuma Kwaikwayo. 

1.0 Gabatarwa:

            Wasan Kwaikwayo ya shafi dukkan harkokin rayuwar al’umma ta yau da kullum, domin yana bayyana wa ɗan kallo ko mai sauraro ko karatu hanyoyin rayuwar al’umma ta fuskar sana’o’insu da yanayin zamantakewarsu da al’adunsu.

            Ta fuskar ma’ana kuwa, muna da kalmomi guda huɗu, wato ginuwa, bunƙasa, wasa da kwaikwayo, waɗanda suka kasance tubalan ginin sunan wannan maƙala wadda kowace na da ma’ana kamar yadda za a gani ɗaya bayan ɗaya:

1.1 Ginuwa: An samo Kalmar ne daga Kalmar aiki wato ginaa, wadda ke iya ɗaukar ɗafa-ƙeya ƙwayar sautuka kamar “e, o, u,” . Kalmar na ƙunshe da ma’anar: ƙaga wani abu, kamar yadda Ƙamusun Hausa (BUK, 2006:165) ya nuna.

1.2 Bunƙasa: Kalma ce daga cikin kalmomin da ke nuna wanzuwar aiki, wato aikatau. Kalmar na ɗauke da ma’anar gawurta ko ƙasaita. A wata ma’anar tana nufin girmama. Haka tana ɗaukar ma’anar: arzurta, a wani Karin harshen akan kira ta da burunƙasa, (BUK, 2006:53).   

1.3 Wasa : kalma ce ta suna da ke cikin jerin kalmomin Hausa  jinsin maza, jam’i kuwa wasanni. Ita wannan kalma tana ɗauke da ma’anoni kamar haka:

(i)                 Abu da akan yi don raha ko nishaɗi, ko don motsa jiki.

(ii)              Wani taron biki da kaɗe-kaɗe da raye-raye.

(iii)            Abu wanda yake ba da gaske ba.

1.4 Kwaikwayo : kalma ce ta suna da ke cikin jerin kalmomin Hausa  jinsin maza. Kalmar na ɗauke da ma’anar “ Koyon abu da wani ya yi ko yake yi”.

            Ta la’akari da waɗannan ma’anonin tubulan kalmomin da aka gina wannan take (suna) masana adabin Hausa da suka nazarci wasan kwaikwayo sun bayar da ma’anoni gwargwadon fahimtarsu. Kaɗan daga cikinsu:

            Ɗangambo (1984) ya bayyana ma’anar wasan kwaikwayo da cewa:

“Wasa ne da ake gina shi kan kwaikwayon wani labari,

Ko wata matsala ta rayuwa da ake son isarwa ga jama’a.

Akan aiwatar da labarin, matsalar da sauransu cikin siffar

“Yaƙini” wato zahiri”.

           

Shi kuma Umar (1987) ya bayyana ma’anar wasan kwaikwayo da cewa:

“ Wasan kwaikwayo kamance ne na wasu halaye ko yanayin

Rayuwa da akan shirya yinsa musamman, akasari cikin raha.

Wannan kamancen na iya zama na wasu zayyanannun halaye

Sanannu, wato abubuwan da aka san sun faru a rayuwa ta haƙiƙa,

Misalin yaƙi ko wani abin da ya gudana a tarihi”.

Yayin da ‘Yar-Aduwa (2007)  ya bayyana ma’anar wasan kwaikwayo da cewa:

“Ginshiƙin rayuwar al’umma ne, saboda ta hanyarsa ce

Mutum yake koyon yadda zai rayu. Ta hanyar kwaikwayo

ne mutum yake koyon abubuwan rayuwarsa. Masana ilmin

Halayyar ɗan’Adam sun tabbatar da cewa hanyar farko ta

Koyon rayuwa ita ce ta kwaikwayo”.

2.0 Musabbabin samun Wasan Kwaikwayo A Tsakani Al’umma

            Yana da wahala a sami wani mahaluƙin da zai bugi ƙirji ya ce ga ranar da aka soma wasan kwaikwayo a doron ƙasa. Abin da kawai aka sani shi ne, wannan rukunin adabi ya daɗe sosai ana aiwatar da shi a doron ƙasa.

            Ana kyautata zaton cewa, an fara samun wasan kwaikwayo ne sakamakon bauta, wato irin bukukuwan da ake yi wa abin da al’umma ke bautawa. A daidai lokacin bautar ne, shugabannin addinin ke kwaikwayon ɗabi’un abubuwan da suke bauta wa, wai ta wannan hanya ce aka fara samun wasan kwaikwayo (‘Yar-Aduwa, 2007:4).

            A wani ƙaulin an nuna cewa, akwai waƙoƙi da kirare-kirare da akan yi a lokacin binne jarumai, waɗanda ke bayanin irin halayensu na jaruntaka. Yayin da lokaci ya yi tsawo sai aka dinga samun wani ko wasu mutane masu zuwa suna kwaikwayon irin yadda jaruman suke aiwatar da jaruntakarsu ko a wurin farauta ko a wurin yaƙi. An bayyana cewa, ta irin wannan kwaikwayo ne da suke yi, sannu a hankali har lamarin ya wanzar da yin wasan kwaikwayo, kamar yadda ‘Yar-Aduwa (2007:4) ya nuna.

            Wani ra’ayin ya nuna cewa, wasan kwaikwayo ya samu ne sanadin bayar da labarin da ake wa mutane, misali a dandamali ko kuma idan an je farauta, to a wannan lokacin akan ba mutane labarin jarumai na wurin yaƙi ko farauta. An nuna cewa ta irin waɗannan labarai ne da ake bayar da su da baki, a hankali har aka shiga kwaikwayon jarumai. Sannu a hankali wannan sai ya haifar da wasan kwaikwayo.

3.0 Samuwar Wasan Kwaikwayo 

            Ana kyautata zaton cewa an fara wasan kwaikwayo ne a ƙasar Girka, a wajen shekaru 6000 kafin haihuwar Annabi Isa (A.S.), Girkawa sun fara yin bikin waƙoƙi da raye-raye domin girmama abin bautarsu da suke kira da suna Dionysus. Suna bikin ne a lokaci na musamman saboda girmamawa da kuma neman alfarma wajen ubangijin nasu. Shugaban wannan wasa shi ne Thepis hasali ma shi ya ci gasar, wannan ne ya ba shi dammar zama ɗan wasan farko a duniya baki ɗaya.  

            Haka kuma an samu wasu Girkawa masu shirya wasannin kwaikwayo kamar su: Acechylus da Sophocles da Euripides dukkansu sukan shirya was an kwaikwayo musamman na juyayi ( tausayi ).

            Saboda tasirin samuwar waɗannan wasanni daga bauta ko addini, marubucin wasan kwaikwayo da ya fi shahara a fagen tarihin wasan kwaikwayo na Girkawa shi ne Aristophanes, wanda aka bayyana yakan shirya wasanninsa ne domin muzanta manyan shugabannin Girkawa.

                        A ƙasar Ingila kuwa wasan kwaikwayo ya samu shiga sosai a zamanin mulkin Sarauniya Elizabeth ta farko. Yawancin wasannin na addini ne, saboda goyon bayan da aka samu a wannan lokaci ne ma ake ganin ba a taɓa samun haɓakar wasan kwaikwayo irin na wannan lokacin ba, saboda haka ake kiran wannan lokaci da sunan “The Golden Age of Queen Elizabeth” a tarihin wasan kwaikwayo. An samu marubuta wasan kwaikwayo da dama kamar su John Lyly da  Christopher Marlowa. A wancan lokaci ne aka samu shahararren marubucin wasan kwaikwayon nan William Shakespare. Daga baya aka samu marubuta kamar su John Webster da John Hetcher da Ben Johnson. da Author Jones da Sir Authur Pinero da George Bernard Shew da sauransu.

            A ƙasar Hausa kuwa, babu wani takamaiman lokacin da za a ce cikinsa ne aka soma wasan kwaikwayo. Sai dai akwai tabbacin cewa wannan nau’i  na adabi daɗaɗɗen abu ne. Kusan kowace nahiya ta ƙasar Hausa tana da shi.  Ana ganin za a iya raba waɗannan wasannin zuwa gida biyu. Akwai wasannin da ake yi domin girmama allolin da waɗannan ƙabilu ke yi, wato kamar bautar da Kanawa ke yi wa Tsunburbura a ƙarƙashin jagorancin Barbushi, ya ce waɗannan na addini ne. Akwai kuma na dodo da irin waɗanda ake shirya wa ƙungiya-ƙungiya a kowace shekara (Clark, 1966).

4.0 Samuwar Wasan Kwaikwayo A Adabin Hausa  

                        Wasan kwaikwayo yana ɗaya daga cikin nau’o’in adabin Hausa da ke ɗauke da hanyoyin nishaɗantarwa tare da sanya annashawa da raha a cikin zukatan ‘yan kallo ko masu saurare. Idan aka bi diddigin tarihi za a tarar cewa, adadin shekarun samuwar kowace al’umma a doron ƙasa, shi ne kwatankwacin shekarun samuwar adabin wannan al’ummar ke nan. Don haka za a ga cewa, al’ummar Hausawa ma suna da nau’o’in wasannin kwaikwayo tun kafin su fara cuɗanya da wata baƙuwar al’umma, kamar Larabawa da Turawa. Da farko za a iya fahimtar cewa, wasu wasannin gargajiya na Hausawa, kamar wasan kalankuwa da takkai da ‘yan kamanci duk wasanni ne na kwaikwayo da Hausawa kan aiwatar a wasu lokutta na musamman. Wasu masana na da ra’ayin cewa, wasannin kwaikwayon Hausa da ake gabatarwa a gidajen rediyo da na talibijin suna da nasaba da tsarin wasannin kwaikwayon Hausawa na gargajiya; domin ba rubuta wasannin ake yi kowane ɗan wasa ya hardace lafuzzan da zai faɗa ba. Wannan wasa ya yi kama da wasan kalankuwa (Ahmad, 1985:7).

            Wani abin sha’awa game da wasan kwaikwayo a adabin baka na Hausa shi ne, yakan ɓullo kusan a kowane rukuni na adabin Hausa, akan same shi a tatsuniyoyi yayin da mai sauraro zai ji ana zayyana masa hoton gizo da ƙoƙi da kura da zomo da sauran irinsu a matsayin ‘yan wasa. Kowane na yin waɗansu ayyukka da maganganu kamar yadda yakan auku a wani yanayin rayuwa ta haƙiƙa (Umar,1980:1).

 

5.0 Ire-Iren Wasannin Kwaikwayo A Adabin Gargajiya Na Hausa

            Akwai wasannin kwaikwayon gargajiya iri-iri da Hausawa suka gada tun kaka da kakanni  kafin bayyanar addinin musulunci a farfajiyar ƙasar Hausa. Waɗannan wasannin kuwa sun haɗa da:

(i)                 Wasannin kowa da Kowa

(ii)              Wasannin Matasa.

(iii)            Wasannin Yara

(iv)            Wasannin Masu Sana’a

(v)              Wasannin Lalura

5.1 Wasannin Kowa da kowa

            Su ne wasannin da jama’a na kowane ɓangaren gari na iya yi; wato ba lallai sai ɗan gadon gida ba. kuma ba sai an yi koyo na musamman ba kafin a riƙa yin wasan. A ƙarƙashin wannan rukuni akwai wasanni kamar: (a)  Giwa Sha Laka  (b) Bukin Buɗin Daji (c) Bukin Cikar Shekara

5.2 Wasannin Matasa

            Wasanni ne na ‘yan-mata da samari, wato mutanen da suke ba ƙananan yara ba ne, kuma su ba su kai mizilin matan aure ko magidanta ba. Muhimmai daga cikin waɗannan wasanni na matasa sun haɗa da:

 (a) Wasan Kalankuwa ( magi ko assabano), wannan wasa nau’i – nau’i ne. Akwai wanda samari ke aiwatarwa da kaka. A kwai kuma wanda samari da ‘yanmata kan kai ziyara a ƙauyukan da ke maƙwabtaka da su domin gudanar da wasan, kamar yadda ‘Yar-Aduwa (2007:9) ya zo da shi. Duk waɗannan wasanni ana aiwatar da su ne tun kafin bayyanar musulumci a ƙasar Hausa.

 (b)  Wowwo     (c) Takkai   (d) Langa      (e) Nahole

 

 

 

5.3 Wasannin Yara

            Wasannin yara sun kasu kashi biyu, akwai wasannin da ‘yan yara mata ke aiwatarwa na bikin ‘yar-tsana a cikin gida. Haka su ma ‘yan yara maza suna wasan Danda Dokin Kara, a dandali ko wani fili mai yalwa a ƙofar gida.

5.4 Wasannin Masu Sana’a

            Wasanni ne da wasu mutane da ke gudanar da wasu ayyuka ke yi don samun abinci. Irin waɗannan sana’o’i  sun ƙunshi: (a)  Bori  (b) ‘Yankama  (c) ‘Yanhoto (Nabiso)  (d) Wawan- Sarki (e) ‘Yangambara.

5.5 Wasannin Lalura

            Wasanni ne da ake aiwatarwa a sakamakon wanzuwar wani abu na musamman da ya shafi rayuwar al’umma ta yau da kullum. Wasannin da ke cikin wannan rukuni sun haɗa da:-     (a) Roƙon Ruwa

 (b)  Husufi wato zazzaɓin wata ko rana

6.0 Wasan Kwaikwayon Hausa Bayan Zuwan Musulunci

            Bayan da addinin musulunci ya bayyana a farfajiyar ƙasar Hausa, Hausawa suka karɓi musulunci hannu bibbiyu, har ya kasance ya yi tasiri a tarsashin rayuwarsu ta yau da kullum. Irin wannan tasirin shi ya haifar da samuwar wasan kwaikwayo a ƙasar Hausa, wanda ake yi wa suna da “Wasan Tashe”. Ana gudanar da shi ne a cikin watan azumi, inda yara samari da ‘yan mata kan shirya wasanni iri-iri da dare bayan shan ruwa, suna zuwa gida-gida suna yi, manya na kallo ana raha. A irin waɗannan wasannin ana siffanta waɗansu halaye na jin tausayi da yin hannunka mai sanda da nuna muhimmancin addinin musulunci. Su ma irin waɗannan wasannin za a iya kasa su rukuni-rukuni kamar haka:-

(i)                 Wasannin manya: Wasannin da manya maza ke aiwatarwa sun haɗa da:

Jatau Mai Magani,  Macukule,  da sauran su.

(ii)              Wasannin mata yara: Wasannin da yara mata ke gudanarwa sun haɗa da:

Mairama Da Daudu, A Sha Ruwa, Mai Ciki, Ragadada, Samodara, da sauran su.

(iii)            Wasannin yara maza: Wasannin da yara maza ke aiwatarwa sun haɗa da:

Tsoho Da Gemu, Tashi Wali, Ka Yi Rawa, da sauran su.

(iv)            Bayan an buɗe makarantar horar da Alƙalai a Kano, ƙarkashin jagoranci Sarkin Kano Abdullahi Bayero a shekarar 1928, wadda aka danƙa wa Malam Sule shugabancinta. A makarantar ana koyar da littatafai kamar: Risala da Sanusi da Burhama da Tuhfatul-Hukkami da Li’irabi da Lamiyya da Muɗala’a da Tafsiri da Hadisi da Tarihin Annabi S.A.W., a bisa tsarin karantarwar gargajiya. Kowane ɗalibi ya zo gaban malami a biya masa karatunsa, yayin da wani ɗalibi na jan baƙI ana fassara masa. Bayan da malamin ya tabbatar da cewa, kowane ɗalibi ya haddace Tuhfatul-Hukkami, sai ya tsara wa ɗalibansa wasan kwaikwayo domin nuna musu yadda ake bin bahasin shara’a tare da zartar da hukunci. A wasan an samar da Alƙali da Muhti da masu ƙara domin a yi musu shari’a tare da yanke hukunci game da wata Magana kamar bashi, ko rabon gado ko ciniki da dai sauransu, kamar yadda Sufi, (1993:148 – 150) ya nuna. Ta yiyu daga nan ne Mista Rankin ya gano muhimmancin wannan dabarar koyarwa har yake bayar da shawarar a samar da rubutatcen wasan kwaikwayon Hausa. Saboda a wancan lokacin Turawan mulki na kai ziyarar ganin ma ido a kamarantu da sauran sassan hukumomin En-E.     

(v)              Wasan Gauta: shi wannan nau’i biyu ne, irin wanda ƙwaraƙwaran sarki ke yi a fada suna kwaikwayon hakimai tare da sanya kayan adonsu na sarauta, an fara aiwatar da shi ne a fadar Kano a lokacin da ake yaƙin duniya na biyu, Yaƙin Hitila. Bayan da aka yi sau ɗaya, sai aka dakata ba a sake yi ba sai da aka gama yaƙin, sannan aka cigaba da shi. Shi ma ba kowace shekara ce ake aiwatar da shi ba, ana yi ne jefi-jefi, kamar yadda Sufi (1993:204) ya nuna. Idan kuwa haka ne, kuma ba daga wata masarauta aka aro ba, za a iya saka shi cikin wannan rukuni. Hasali ma yaƙin an gudanar da shi a zamanin mulkin Sarkin Kano Alhaji Abdullahi Bayero ne, wanda ya yi sarautar Kano daga shekarar 1926 zuwa 1953.

Duk waɗannan wasannin suna ƙunshe da kwaikwayo da sauya sifar (kamar) masu wasa domin isar da saƙo cikin raha ga ‘yan kallo. 

 

 

7.0 Rubutaccen Wasan Kwaikwayo A farfajiyar Ƙasar Hausa Kafin Zuwan Musulunci

            To amma, shi rubutaccen wasan kwaikwayon Hausa, wanda aka shirya a rubuce don a karanta a fahimta ko kuma a aiwatar da shi a aikace, ba wani abu da zai tabbatar da samuwarsa ga al’ummar Hausa kafin bayyanar addinin musulunci.  Wannan ya faru ne a sakamakon rashin ingantacciyar hanyar rubutu a daidai wanncan lokacin (Bunza,2oo2:11-16). Idan ma akwai wani rubutu na Hausa da ya danganci ƙagaggun labarai da wasan kwaikwayo, to, ba mu riske shi ba.  Wannan hujja ta rashin samun ingantacciyar hanyar rubutu na iya zama sanadin rashin rubutaccen wasan kwaikwayo a ƙasar Hausa. Hasali ma ba  wani bincike da ya yi tsokaci da samuwar rubutaccen wasan kwaikwayo kafin bayyanar musulunci a ƙasar Hausa.

 8.0 Rubutaccen Wasan Kwaikwayo A Ƙasar Hausa Kafin Tabbatuwar Mulkin Mallaka

            Masana da dama sun tafi a kan cewa, samuwar hanyar rubutun ajami a farfajiyar ƙasar Hausa bai sa aka samu rubutaccen wasan kwaikwayo a ƙasar Hausa ba, sai bayan zuwan Turawan Mulkin Mallaka. Masu wannan ra’ayi, sun nuna cewa, ba ma wasan kwaikwayo  kawai ba, har ma duk wani abu da aka ƙaga wanda ba gaskiya ba ne, bai sami gurbin zama ba, ballantana har a gina shi a cikin sigar rubutun ajami. Tun da ajamin ɗa ne na tsatson harshen addinin musulunci, don haka duk wani aiki in ba na addini ba ne, to ba zai samu karɓuwa ba. Wannan shi ya haifar da rashin wanzuwar rubutaccen wasan kwaikwayo, kamar yadda Yahaya (1978:250 ) da ‘Yar-Aduwa (2007:14)  suka nuna. Ta yiwo a daidai lokacin da masanan suka gudanar da bincikensu ba su ci karo da ayyukan da wasu Turawa suka tattara ba, waɗanda suka samo daga hannun masu su na asali a cikin sigar rubutun ajami. Irin waɗannan ayyuka sun ƙunshi tatsuniyoyi, kamar aikin Rattray (1913) da ayyukan da suka ƙunshi ƙagaggun labaran Hausa da wasan kwaikwayo da waƙoƙin baka na makaɗan Hausa da dai makamantan su, kamar irin bayanan da kundayen Dokta Rudolf Prietze, waɗanda aka buga a lokuta daban-daban na shekarun, 1916 da 1917 da 1924 da kuma 1927 suka tabbatar.

            Akwai tabbacin wanzuwar rubutaccen wasan kwaikwayon Hausa tun a wajen shekarar 1902, wanda wani Bahaushe mai suna Ahmadu Kano da ke zaune a Tunisiya ya rubuta a cikin sigar rubutun ajamin Hausa. A can Tunusiya ɗin ne ya ba Dokta Rudolf Prietze wasan kwaikwayon a rubuce. Shi kuma Prietze ya sake juya shi cikin sigar rubutun Hausar boko, ya yi nazarinsa, ya fassara cikin harshen Jamusanci, kana ya buga sakamakon binciken nasa a wata mujallar ƙasar Jamus. Wannan aikin an yi masa suna da: “ Die Medchen Von Gaia”. An buga shi a shekarar 1926, kamar yadda (Ahmed, 2001:iv-v ) ya bayyana. Wannan bayanin ya kawar da bayanan da ke nuni da cewa, Hausawa ba su da rubutaccen wasan kwaikwayo, sai bayan samuwar makarantun boko a ƙasar Hausa da kuma ra’ayin da ke nuni da cewa, an fara samun rubutaccen wasan kwaikwayon Hausa a shekarar 1930.

            Kamar yadda bincike ya nuna, wasan kwaikwayo mai suna ‘Yan Matan Gaya (Labarin 1900) na Ahmadu Kano, wanda shi Amadu Kano ɗin ne ya ƙago labarin  da kansa, kana ya cusa lamarin wasan magi (Ahmad,2001:V). Wato an tsara shi ne a cikin sigar ƙagaggen labari, daga bisani ne Prietze ya mayar da shi cikin sigar wasan kwaikwayo. Shi ma wasan kwaikwayo mai  suna Turbar Ƙudus (labarin 1898) Prietze ya same shi ne daga Ahmadu Kano, shi kuma sai ya ba shi suna Der Besuch des deutschen Kaisers 1898 in Jerusalem, ma’ana Ziyarar Sarkin Jamus zuwa Ƙudus a 1898. Wannan wasan ya ƙunshi ziyarar da sarkin Jamus William II ya kai a Ƙudus, wanda ya yi hulɗa da Sarkin Istambul Abdulhamid II. Sai dai Ahmadu Kano ya aiwatar da wasu sauye-sauye a cikin labarin na asali, domin wasan ya yi armashi, kamar yadda (Ahmed, 2004:V-VI ) ya bayyana.  Prietze ya sami wasan ne daga hannun Ahmadu Kano a cikin shekarar 1910, bayan shi Amadun ya dawo daga aikin haji, inda ya yada zango a Ƙudus, har ya shekara huɗu. Dokta Prietze ya buga wannan wasa a cikin shekarar 1927. Shi kuwa littafin wasan kwaikwayo mai suna Tarihin Rabeh, wanda ke ɗauke da bayanin yadda Rabeh ya mamaye wasu manyan garuruwan da ke Tabkin Chadi da wasu garuruwan ƙasar Barno, a wajen ƙarni na goma sha tara (19). An kuma bayyana irin yadda Rabeh ya aiwatar da kisan gilla ga al’ummar tare da kamun bayi. Prietze ya buga wasan a shekarar 1924 tare da wasan Turbar Tarabulus.

            Daga waɗannan bayanai za a iya fahimtar cewa, tun kafin kafuwar mulkin mallaka a ƙasar Hausa, an sami wasu daga cikin Hausawa da suka yi ƙoƙarin  rubuta littattafan da suka danganci ƙagaggen labari da na wasannin kwaikwayo a cikin sigar rubutun ajamin Hausa. Don haka abin da kawai za a ce ba a yi ba ƙasar Hausa, shi ne a ɗauke shi a matsayin darasi da za a rinƙa koyarwa a makarantu, kamar yadda aka tsara a makarantun boko.

9.0 Shekarar Ginuwar Rubutaccen Wasan Kwaikwayo A Zamanin Mulkin Mallaka

            Littafin Wasannin Hausa Shida ( Six Hausa Plays). Shi ne littafi na farko da aka rubuta bayan kafuwar mulkin mallaka a Nijeriya Ta Arewa. Sai dai daga binciken da aka aiwatar dangane da takamaiman lokacin da aka wallafa littafin, an sami saɓani a tsakanin  masana. Wannan ya auku ne a sakamakon rashin sanya shekarar da aka buga littafin a jikin liittafin. Hakan ya haifar da mafi yawan masana suka ɗauki shekarar 1930 a matsayin shekarar wallafar, kamar yadda Yahaya (1978: 251) da Malumfashi (1990:1) suka nuna. Sai dai yanzu akwai ƙwaƙƙwarar hujjar da ta tabbatar da shekarar 1936 a matsayin shekarar wallafar littafin. Da farko Dr. R.M. East a cikin littafin da ya rubuta da ke ɗauke da jerin sunayen littattafan da aka wallafa a cikin harsunan Nijeriya, mai suna (take): A Vernacular Bibliography For The Languages Of Nigeria   wanda aka buga a 1941, ya nuna 1936 a matsayin shekarar da aka wallafa littafin. Yayin da Baldin (1977:92 ) shi ma ya nuna 1936 a matsayin shekarar da aka wallafa littafin. An buga wannan littafi ne a kamfanin ɗab’i mai suna WEST AFRICAN PUBLICITY LTD, LAGOS. Don haka wannan na iya zama wata tabbatacciyar hujjar zaman shekarar 1936 a matsayin shekarar wallafar SIX HAUSA PLAYS ba 1930 ba. Ta yiwu masu ra’ayin shekarar 1930, sun fara lissafin ne tun daga shekarar da Mista Rankin ya ba East shawarar rubuta wasan kwaikwayon ne, domin ya kasance misali ga ‘yan ƙasa masu sha’awar rubuta wasannin kwaikwayon Hausa (Ahmed, 2009:82).

10.0 Mawallafin Wasannin Hausa Shida East ko Imam?

            Irin wannan ja-in-ja ba ta tsaya a kan shekarar wallafa ba, har ma ta shafi neman sanin sahihanin marubucin littafin. Wasu sun ɗauki R.M. East a matsayin wanda ya rubuta littafin. Yayin da ɗaya ɓangaren suka tsaya a kan cewa, Abubakar Imam ne marubucin littafin. Ƙila masu ra’ayin farko sun dogara ne a kan hujjar ganin sunan R.M.East a bangon littafin a matsayin mawallafi, ba kamar yadda aka saba gani ba a wasu littattafai irin su Ruwan Bagaja da Ganɗoki da  Magana Jari Ce da sauran su. Ko kuma sun ɗauki umurnin da shi R.M.East ya ba Abubakar Imam da masinjan nan mai suna Basankare, na su samar da guntayen labarai da tatsuniyoyi na ƙasar Hausa, don a mayar da su cikin sigar wasannin kwaikwayo, a matsayin hujjar danganta littafin da R.M.East. Ko kuma an yi haka ne a sane, ba don komai ba, sai dan a ƙara wa littafin kwarjini a idon jama’a, kamar yadda aka yi wa wani littafi mai suna Hali Zanen Dutse, wanda Imam ɗin ne ya rubuta shi, amma sai aka saka sunan Sarkin Musulmi Abubakar III, don kasancewarsa na tarbiyya. Sai dai akwai hujjoji ƙwarara da ke iya tabbatar da cewa ba R.M. East ne ya wallafa wannan littafi ba, Abubakar Imam da Masinjan Makarantar Midil ta Katsina mai suna Basankare ne suka rubuta littafin, kamar yadda za a gani nan gaba.

            Ita ma muƙaddamar da R.M.East ya rubuta ana iya ɗaukar ta a matsayin wata hujjar da za ta nuna ba shi ne mawallafin littafin ba. Idan aka duba bangon littafin Magana Jari Ce, sabon yayi za a ga inda aka nuna cewa, Abubakar Imam ne marubucin littafin SIX HAUSA PLAYS .

            Shi ma Abubakar Imam ɗin a wata hira da ya yi tare da Pweddon, ya fito fili ƙarara ya bayyana cewa da shi da masinjan Middle School ta Katsina mai suna Basankare ne suka samar da littafin, ga abin da yake cewa:

“Shi wannan littafi zan iya cewa ni na rubuta shi tare

                                                da Wani Masinja na Middle School, wanda ake kira

Basankare; shi ne ya rubuta labarun, ni kuma na mayar

da su cikin sigar wasanni kamar yadda suke a halin

yanzu. Wani ƙarin bayani kuma shi ne,shi Dr. East

babban aikinsa shi ne ya zama edita mai tace duk abin da

muka rubuta, ya kuma duba kowane littafi ga baki ɗayansa

ya ga dacewarsa da yanayin harkokin duniya da

kuma rukunin jama’ar da aka rubuta shi domin su”

(Pwedden, 1995:89-90).

Wannan bayanin ya rosa ra’ayin Ahmad (Mrs) (2009:82) da ke cewa, Dakta East ya roƙi Abubakar Imam da masinjansa mai suna Basankare su samar masa da guntayen labaru da tatsuniyoyi na ƙasar Hausa waɗanda zai mayar  cikin sigar wasan kwaikwayo a rubuce. Ta yiwu a daidai lokacin da ta gudanar da bincikenta Allah bai ƙaddara hannunta ya faɗan kan wannan bayani ba. Ƙila ma ta dogara ne a kan abin da ya bayyana zahiri a bangon littafin da kuma ficen da ya yi a fagen gina rubutaccen adabin Hausa da rayar da shi.

            Daga waɗannan bayanai za a fahimci cewa, littafin na haɗin gwiwa ne, ba R.M. East ne kaɗai ke da haƙƙin mallakarsa ba. Don haka, muhimmiyar gudummawar da za a ce an samu wajen gina wasannin ta fito daga W.S. De G. Rankin wanda  ya bayar da hanyoyin da za a gudanar da wasan, da shi kansa R.M. East da ya tsaya ya tace wasan da aka rubuta da Basankare wanda ya rubuta labaran da Abubakar Imam wanda ya mayar da su cikin sigar wasan kwaikwayo.

11.0 Tsarin Gudanar Da Harkar Wasan Kwaikwyon Hausa

            Kamar yadda rubutacciyar waƙa da rubutun zube suke da tsari haka shi ma rubutaccen wasan kwaikwayon Hausa yake da nasa tsari da ya keɓanta da shi, tare da ƙara fito da kusancin kamancen zuwa ga haƙiƙa. Sai dai har zuwa wannan zamanin babu cikakken tabbataccen bayanin wanda ya aza harsashin tsarin gudanar da harkar wasan kwaikwayon. Abin da kawai za a iya yin hasashe game da tsarin gudanar da wasan kwaikwayo shi ne, Turawa sun gina shi ne ta la’akari da wasan kwaikwayon gargajiyar ƙasar Hausa kamar wasannin tashe, sai suka nazarce shi suka zayyan ƙumshiyar ayyukan a kan takarda tare da sanya sigar yanayin ƙasarsu.

            Binciken Ahmad (Mrs.) (2009:82) ya nuna R.M. East ne ya tsara yadda za a gudanar da wasan a aikace. Yayin da Mista Rankin ya karanta wasan tare da yin wasu gyare-gyare kafin a buga littafin. Ƙila a yayin da ta aiwatar da nata binciken ba ta samu yin tozali da ainahin littafin Six Hausa Plays ba, ballantana ta karanta gabatarwarsa wadda a cikinta ne Mista Rankin ya shata ƙa’idojin gudanar da wasan kwaikwayo a dandamali. Ko kuma Allah bai nufi hannunta da dafa Baldi (1977:92) wanda ya nuna cewa W.S. de G. Ranki ne ya zayyana yadda za a gudanar da harkar wasan kwaikwayo dalla-dalla, ba tare da wata matsala ba. Ya kawo sharuɗɗan ne a cikin gabatarwarsa ta Turanci wadda aka buga fassararta da Hausa. Da wannan ne za mu fahimci cewa, abubuwan da muka sani da suna: Sigogin Wasan Kwaikwayo da Ginshiƙan Wasan Kwaikwayo a wannan zamani Rankin ne ya zayyana su ba East ba.  

12.0 Manufar Samar Da Littafin Wasan Hausa Shida (Six Hausa Plays)

             Shi littafin Six Hausa Plays, an samar da shi ne domin a nuna wa Hausawa yadda za su sarrafa adabinsu na baka su mayar da shi wasannin kwaikwayo domin inganta adabin da kuma samar da yanayin koyarwa ga ɗalibai cikin armashi da annashawa, da ma masu sha’awa daga cikin al’ummar Hausawa. Wannan yana ɗauke da ƙudurin bayar da dama ga Hausawa ‘yan boko don su ƙirƙiro wasannin kwaikwayo nasu na kansu a cikin harshen harshen Hausa, kamar yadda East ya yi tsokaci a cikin muƙaddamarsa ga littafin.

12.0 Ƙumshiyar Littafin Wasan Hausa Shida

            Littafin yana ɗauke da wasanni shida ne, wasa na farko an yi masa suna(take) da:

 12.1 Gonar Zomo, inda aka yi amfani da dabbobi kamar zomo da matarsa da ‘ya’yansa da giwa da raƙumi da iyalansu.

12.2 Gawa Huɗu. A wannan wasa an nuna irin yadda haɗarin zama wuri ɗaya ya  kasance a tsakanin kura da zaki da damisa da maciji, kamar yadda dila ya haɗa su a cikin wasan.

12.3 Baki Shi Kan Yanka Wuya, wanda ya ƙunshi wasu abokai guda biyu, Ali da Tanko. A cikin wasan an nuna cewa, Tanko ya tsinto gawar Shamakin Sarki, ya ɗauko ya kai ɗakin Ali, domin ramuwar gayya. Ya yi haka ne a sakamakon  cin amanar da Ali ya yi masa na neman yarinyarsa. A ƙarshe kuma Tanko  ya yi iƙirarin cewa shi ne ya kashe Shamakin, saboda jin  wai Sarki ya ce zai bayar da ladar kuɗu ga duk wanda ya kashe Shamakin, a sakamakon wani laifi da ya yi masa.

12.4 Larabgana, wadda ke ɗauke da wata al’ada da ke nuni da cewa, kowace Larabar ƙarshen wata tana tattare da cuwurwuta. Ita cutar takan sauka da dare ne, kuma duk wanda ya kamu da ɗayansu ba zai warke ba har abada. Kuma cutar kan sauka a kan duk wani abin amfani da aka bari a waje buɗe. Wannan  ne ya sa mutane ba sukan fito a daren Larabar ba, kuma suke rufe abubuwan amfaninsu.

12.5 Makas Sarki. Shi wannan wasa yana ɗauke ne da bayanin zuwan Bayajida ƙasar Hausa ne.

12.6 Yanka Masabki Baƙon Sanau. A wannan wasa an zayyana yadda Korau ya hau karagar sarautar Katsina ne.

13.0 Yunƙurin ‘Yan ƙasa Wajen Samar da Littattafan Wasan Kwaikwayo

            Masana da dama sun nuna cewa, tun bayan samuwar littafin Six Hausa Plays ba a sake samun wani rubutaccen littafin wasan kwaikwayon Hausa, sai bayan kafuwar Hukumar NORLA. Wannan ya saɓa wa ra’ayin nan da ke nuna cewa, yunƙurin farko da ‘yan ƙasa suka fara nunawa a fannin rubuta wasannin kwaikwayon Hausa ya fito ne daga Malam Aminu Kano, wanda ya fara rubuta wasannin kwaikwayo tun daga shekarar 1938 zuwa 1939. Wasannin kwaikwayo na farko da ya rubuta, sun haɗa da : “ Kai Wane Ne A Ƙasar Kano Da Ba Za A Cuce Ka Ba”, da wani littafi da ya yi wa laƙabi da suna  “ Ƙarya Fure Take Ba Ta ‘Ya’ya”. Wannan ra’ayin  ya ci gaba da cewa, tun daga shekarar 1938 zuwa 1941, malamin ya sami damar rubuta wasannin kwaikwayo kimanin 20 kamar yadda (Xiaomeng, 2004:70) ta bayyana. Sai dai ana kyautata zaton cewa wasannin da ya rubuta, ba su yi fice ba, domin sun kasance ɗauke da jigogin da suke sukar halayya da ɗabi’un sarakuna da shugabannin hukumomin EN-E na wancan zamani, ko kuma tun farko ba rubutattu ba ne, ko kuma an rubuta sun ɓace ne.

            Abin kula a nan, adaidai wancan lokacin duk wani rubutun da aka yi, wanda ake son a wallafa a rinƙa amfani da shi a makarantun Arewacin Nijeriya, sai an gabatar da shi ga hukumar ilimi kafin a amince da aikin. Hasali ma littafin Wasan Marafa sai da hukumar ilimi ta nazarci littafin kafin a gabatar da wasan a bainar jama’a a farfajiyar makarantun da ke garuruwa daban-daban tun kafin a yi tunanin buga littafin. A cikin gabatarwar littafin, Alhaji Abubakar Tunau Mafara ya ce: “Wannan wasa, mun shirya shi musamman don mu nuna wa jama’a rashin amfanin ƙazanta. Mun yi wannan wasan a Midil ta Sakkwato sau da yawa. Kuma mun je Talata Mafara da Gusau da Ƙauran Namoda duk mun yi shi, a cikin shekarar 1943….. (Gabatarwa). Ta yiwu ganin wannan gabatarwar ce ya sa Ɗangambo (1984:12) ya nuna 1943 a matsayin shekarar da aka fara samun wasan kwaikwayo, sai dai bai nuna ƙarfafawa ba a cikin bayanin nasa. Don haka ana iya cewa, kamar yadda jigon littafin farko na ƙagaggen labari mai suna: Fatima ya hana shi fice a tsakanin al’umma, haka su ma rubuce-rubucen da Malam Aminu Kano ya aiwatar a kan wasan kwaikwayo, jigonsu ya hana su samun karɓuwa daga ‘yan mulkin mallaka. Saboda jigogin nasu ba su dace da yanayin kyakkyawar zamantakewar da ke tsakanin Turawan Mulkin Mallaka da masu masaukinsu a daidai wancan lokaci ba. Hasali ma ko littafin Fatima: Hausa Novel  wanda Miller ya rubuta, ƙungiyar ‘yanmishan ne suka ɗauki nauyin buga littafin wanda shagonsu da Ke Legas mai suna: Missionary Society Bookshop, West Africa ya buga a shekarar 1933 tun kafin a buga littattafan gasar farko a shekarar 1934 (Bakura,2012). 

14.0 Haɓakar Rubutaccen Wasan Kwaikwayo A Zamanin Mulkin Mallaka

             Turawan Mulkin Mallaka sun bayar da gudummuwa wajen haɓaka rubutattun wasannin kwaikwayo na Hausa, ta hanyar samar da hukumar NORLA. Ita wannan hukuma ta NORLA ta yi rawar gani, domin ta ƙara wa ɗalibai da ‘yan ƙasa masu ilimin boko ƙwarin gwiwar shirya wasannin kwaikwayo da aiwatar da su a makarantu. Hukumar ta buga wasu littattafan wasan kwaikwayo kamar su Wasan Marafa na Abubakar Tunau Mafara a shekarar 1949 da littafi mai suna Malam Inkuntum na M. A. Dogondaji wanda aka buga a shekarar 1955 da kuma littafi mai suna Zamanin Nan Namu na Shu’aibu Maƙarfi wanda aka buga a shekarar 1959.

            Mafi yawan littattafan da hukumar ta buga sun ƙunshi jigogin ilmantarwa da faɗakarwa ko wayar da kan al’umma game da wasu manufofin gwamnati a wancan lokaci.  Misali, Wasan Marafa, an nuna wa al’umma illar rashin tsabta da muhimmancin asibitocin da Turawa suka gina. Yayin da littafin Zamanin Nan Namu, ya yi manuniya ga al’umma dangane da muhimmancin ilimi da tarbiyya ta gari da kuma illar da ke tattare da tallace-tallace. A cikin littafin Malam Inkuntum, an kawo yanayin dangantakar da ke tsakanin malaman ƙasar Hausa ta ganin ƙyashi da hassada da son zuciya da neman kunyata ‘yan’uwansu don kawai kwaɗayin tara abin duniya. An fito da gwarzon wasan mai suna Inkuntum a matsayin ɗan Malam Katakoro. Sai dai Inkuntum ya kasance ɗan malam ka ƙi halin malam. An kuma nuna irin karama ta malamai da yadda Inkuntum ya kintsu bayan mutuwar mahaifinsa.

            Don haka, a taƙaice za a iya cewa kafa hukumar NORLA ya ƙara wa ɗalibai da ‘yan ƙasa masu ilimin boko ƙwarin gwiwar shirya wasannin kwaikwayo da aiwatar da su a makarantu, wanda sakamakonsa ne hukumar ta samu damar buga littattafan wasan kwaikwayo da ‘yan ƙasa suka rubuta kamar haka:-

Sunan Littafi                                                Marubuci                  Shekarar ɗab’i          Maɗaba’a

Wasan Marafa                                   Abubakar Tunau Mafara                1949                NORLA

Malam Inkuntum                 M. A. Dogondaji                              1955                ,, ,, ,, ,, ,,

Zamanin Nan Namu                       Shu’aibu Maƙarfi                              1959                ,, ,, ,, ,, ,,

15.0 Ƙanfar Littattafan Wasannin Kwaikwayon Hausa Da Sanadinta

            Duk da irin ƙoƙarin da Hukumar NORLA ta yi wajen samar da rubutattun littattafan wasan kwaikwayon Hausa da na sauran dangogin adabin Hausa, aka rufe ta a cikin shekarar 1959 sakamakon rashin isassun kuɗaɗen gudanar da ayyukan hukumar. Aka danƙa dukkan ilahirin abubuwan da hukumar ta mallaka ga Kamfanin Gaskiya Ta Fi Kwabo, kamar yadda Ibrahim (1979:40) ya nuna.

            Bayan an rufe hukumar NORLA, Kamfanin Gaskiya bai samu damar sake buga littattafan da ake da su ba,  ballantana ma ya buga wasu sababbi, idan aka cire littafin Jatau Na Ƙyallu da Shu’aibu Makarfi ya rubuta, wanda ta wallafa a shekarar 1964 (‘Yar-Aduwa, 2007:12). Ana cikin wannan yanayi na ƙaracin littafan wasan kwaikwayo har zuwa bayan da sojoji suka ƙwace mulki daga hannun farar hula a shekarar 1966, kamar yadda Ibrahim (1979:40) ya zo da bayani.

An fuskanci ƙaranci rubuce-rubucen littatafan wasan kwaikwayo a sakamakon wasu dalilai da za a gani ɗaya bayan ɗaya kamar haka:

·         Yayin da aka rosa hukumar NORLA, ba a samar da wata wadda za ta maye gurbinta ba. Hasali ma ba a ba Kamfanin Gaskiya wadatattun kuɗaɗen tafiyar da harkar littattafai ba.

·         Haka kuma a daidai lokacin lamurran siyasa sun yi tsanani a Nijeriya ta Arewa, hasali ma mawallafan littattafan sun kasa cigaba da wallafa komai sakamakon yawan ayyukan da ke gabansu, wasu sun zama ministoci wasu kuma sakatarori wasu sun zama wakilai. Uwa-uba kuma lamurran siyasa sun yi zurfi a cikin zukatansu fiye da komai.

·         Ana cikin irin wannan yanayi, sai Gwamnatin Jahar Arewa ta wancan zamani ta hana koyarwa da harshen Hausa a makarantun furamare (Ibrahim, 1979:41). Sakamakon haka ya haifar da rashin kasuwar littattafan Hausa. Ko da Kamfanin Gaskiya sun buga ba za su mayar da kuɗinsu ba, balle har su ci riba. Haka idan mawallafi ya biya aka buga masa littafin babu kasuwar da zai sayar ya mayar da uwar kuɗinsa har ya yi tunanin samun riba. Saboda da ma can gwamnati ce ke saya ta rabawa hukumar ilimi da ke faɗin lardunan jahar Arewa don amfani da su a makarantun furamare, to, an hana koyarwa da harshen Hausa, wa zai saya?

Daga waɗannan bayanai za a fahimci su kansu ’yanbokon farko Hausawa ba su ba harshensu na uwa muhimmanci ba, wanda da shi aka aza harsashin ginin iliminsu na zamani (boko). Wannan ya nuna ƙarara yadda ‘yan asalin harshen suka yi wa harshen nasu riƙon sakainar kashi yayin da mulki ya koma hannunsu.

16.0 Bunƙasar Rubutattun Littattafan Wasan Kwaikwayon Hausa

Wannan matsalar ta haifar da damuwa a zukatan wasu mutane da ke kishin harshen Hausa. Saboda haka a cikin shekarar 1966, sai Gwamnatin Jahar Arewa ta kafa Kamfanin Shirye-Shiryen Littattafai na Nijeriya Ta Arewa (NNPC) Zariya, wanda ta ɗora wa alhakin sake buga littattafan Hausa da ake da su tare da samar da sababbi (Ibrahim, 1979:41).

 Kafa maɗaba’ar buga littatafai ta Nijeriya ta Arewa mai suna “ Northern Nigeria Publishing Company” ya taimaka wajen samar da rubutattun wasan kwaikwayo na Hausa.  Daga shekarar 1971 zuwa 1986  hukumar NNPC ta wallafa littattafan wasan kwaikwayo na Hausa kusan goma sha huɗu kamar haka:-

Sunan Littafi                                    Marubuci                  Shekarar wallafa     Maɗaba’a 

Uwar Gulma             A. M. Sada                                         1971                NNPC

Tabarbar Kunya       Dauda Kano & A. Ɗangoggo                     1971                NNPC

Wasannin Yara         Umaru Dambo                                             1971                NNPC

Daren Sha Biyu        I. Y. Yahaya (fassara)                                   1971                NNPC

Bora Da Mowa          Umaru B. Ahmad                             1972                NNPC

Malam Mamman     Bello Muhammed                            1974                NNPC

Matar Mutum Kabarinsa    B.F. Roukbah                        1974                NNPC

Shehu Umar              Umar Ladan & Dexter Lyndersy   1975                NNPC, shi wannan littafin “Sheu Umar” na Sir, Abubakar Tafawa Ɓalewa an fara gabatar da shi a cikin sigar wasan kwaikwayo a watan Disamban shekarar 1972 ne, a Cibiyar Nazarin Al’adu, Kwalejin Abdullah Bayero Kano da ke ƙarƙashin kulawar Jami’ar Ahmadu Bello, a yayin bikin cika shekaru goma da kafa Jami’ar (Baldi, 1977:92) 

Kulɓa Na Ɓarna        Umaru Ɗanjuma Katsina                1979                NNPC

Zaman Duniya Iyawa Ne   A. Yusuf Ladan                    1980                NNPC

Matsolon Attajiri      D. Idris (fassara)                               1981                NNPC

Soyayya Ta Fi Kuɗi  H. A. Alƙali                                       1982                NNPC

Mugunta Guzurin Wuya    G.I. Maigari                           1984                NNPC

Bar Ni Da Mugu       A. Ƙasimu Yero                                1986                NNPC

            An sami  kuma wasu kamfanoni masu zaman kansu da suka bayar da gagarumar gudummawa wajen wallafa littattafan wasan kwaikwayon Hausa. Kamfanonin kuwa sun haɗa da:-

Maɗaba’a                              Marubuci                  Shekarar Ɗab’i         Sunan Littafi 

Ola Printing Press Kano     Ibrahim Tajo             1979                            Na-Tanko

Oxford University Press     T.W. Harrison                       1966                            Aikin Mata

Oxford University Press     Ahmad Sabir             1978                            Mutanen Kogo        

                                                U. D. Katsina            1986                            Ai Ga Irinta Nan      

Ile Sanmi Press                     Usman Hassan                     1978                            Komai Nisan Jifa

            Bayan waɗannan an cigaba da samun rubutattun wasannin kwaikwayo, sai dai wasun su ba su sami wallafa ba a sakamakon matsalar tattalin arzikin marubutan. Wasu ma an wallafa su amma ba a sami ɗuriyarsu ba, balle a yi tozali da su.

17.0 Kammalawa

            A bayanan da suka gabata za a ga cewa,  muƙalar ta yi ƙoƙarin kawo taƙaitaccen tarihin ginuwa da bunƙasar wasan kwaikwayon Hausa, wanda yake makeken fili ne mai yalwa. Manufata ita ce zaƙulo harsashen da magabatan ƙasar Hausa suka assasa a fagen rubutaccen wasan kwaikwayon Hausa wanda ya kasance ɗaya daga cikin adabin zamani da magabatan ƙasar Hausa suka samar da shi a cikin sigar rubutun ajamin Hausa tun kafin kafuwar mulkin mallakar ƙasar Hausa. Haka maƙalar ta zo da bayanan da suka tabbatar da marubata Wasannin Hausa Shida da iri rawar da East da Rankin suka taka. Ba a kamala ba sai da aka kawo jerin matsalolin da suka kawo cikas wajen samar da rubutaccen wasan kwaikwayo da kuma yadda fannin ya bunƙasa. Kafa kamfanin buga littattafai na Nijeriya ta Arewa mai suna: Northern Nigeria Publishing Company da Gwamnatin Jahar Arewa ta yi, ya kawo gagarumar gudummawar da ta bunƙasa rubutaccen wasan kwaikwayon Hausa. A ƙarshe ina kira ga masana da manazarta a wannan fage da mu yi ƙoƙarin tattara duk ilahirin sunayen littattafan wasan kwaikwayon da aka rubuta a samar da su a cure waje ɗaya domin sauƙaƙa wa ɗalibai da manazarta wannan fanni.  

 

Manazarta

Tuntuɓi mai takarda