Sarautun Bayi A Kasar Katagum (1814- 2016) – KASHI NA 2

Abstract: The aim of this study focuses on the traditional titles of slaves in Katagum. It is based on this aim that the research was presented in five chapters. The first two chapters focussed on general overview of the work and relevant literatures related to this research. Chapter three has taken broader look at the historical background of slevary in Hausaland. After the historical survey, the research narrowed to the slave-only traditional titles in Katagum. This has seen the research scrutinising indepthly all the issues surrounding slave- only traditional titles in Hausaland even before the emergence of Katagum. Similarly, the research has scrupulously found out the findings of the work. The research found out that some traditional titles have become extinct. Against this backdrop, traditional instutition have been recommended to establish a special traditional titles office that will handle the historical facts of the kingdom/emirate and other traditional title holders.

Tsakure 

Ƙudirin wannan aiki tunkarar Sarautun Bayi a ƙasar Katagum. Bisa ga wannan ƙudirin an kasa binciken zuwa babuka biyar. Goshin aikin ya tunkari gabatarwa da bitar ayyukan da suka gabace shi. Kashi na uku na aikin ya yi dogon share fage a kan tarihin bauta a ƙasar Hausa. Bayan an yi wa tarihi turke mai ma’ana sai aka dubi masarautar Katagum da sarautun bayi da ke ciki. Wannan ya nuna an ƙoƙarin kakkeɓe duk wata ƙura a tarihi da al’ada da bautar take ciki a ƙasar Hausa gabanin a yi ƙasar Katagum dubi na nutsuwa. Binciken ya yi kwakkwara da kammalawa wadda ta fito da ɗan sakamakon bincike da aka yi. Tabbas an gano cewa wasu sarautun gargajiya a fada sun soma ɓata. Don haka, tilas a farfaɗo ko ƙirƙiro wata sarauta cikin kowace masarauta a ƙasar Hausa da za ta kiyaye da tarihin sarautun masarautarta.

Sarautun Bayi A Ƙasar Katagum (1814- 2016) – KASHI NA 2    

Muhammad Abubakar Zabi
muhammadabubakarzabi@gmail.com
08136844199

SADAUKARWA

Na sadaukar da wannan aiki ga mahaifana, Malam Abubakar Wazirin Zabi da Malama Hauwa’u Ahmad. Allah Ya ƙara musu lafiya tare da imani, amin. Allah Ya saka musu da tarbiyar da suka yi mana. Mun gode, Allah Ya biya.

GODIYA

Godiya mafificiya ta tabbata ga Allah maɗaukakin sarki, mamallakin sammai da ƙasai, wanda Ya raya mu Ya kuma ba mu ikon kawowa wannan mataki. Tsira da amincin Allah su ƙara tabbata ga manzon tsira, Annabi Muhammadu (Sallahu Alaihi Wasalam).

Babu shakka, mutane da dama sun ba da gudummawa wajen ganin wannan aiki ya kammala cikin nasara. Sai dai ambaton sunayensu duka ba zai yi wuya ba, ko da kuma an ambata godiyar fatar baki ba za ta gamsar ba. Sai dai addu‘ar Allah Ya saka wa dukkan wanɗanda suka taimaka da alheri.

Godiya ta musamman wadda ba za ta misaltu ba ga Malamina kuma jagoran duba wannan aiki Farfesa Aliyu Muhammadu Bunza, wanda duk da ayyuka masu dama da suke gabansa, amma ya kula ya kuma yi ta taimakawa wajen duba aikin da kuma gyare-gyare ga wannan bincike. Kazalika, ya yi ta ba da shawarwari masu dama tun daga farkon aikin har zuwa ƙarshensa. Ina roƙon Allah Ya saka wa Malam da gidan Aljanna Fiddausi, amin.

Haka kuma, godiya marar misaltuwa ga Malamina kuma jagoran duba wannan aiki na biyu wato Dr. Abdullahi Sarkin Gulbi shi ma ya yi namijin ƙoƙari wajen ganin wannan aiki ya yi nasarar kammaluwa. Ba don haɗin kan da ya bayar ba, da wannan aiki bai tsayu da ƙafafunsa ba. Da fatar Allah Ya saka wa Malam da gidan Aljanna fiddausi, amin.

Ina miƙa godiyata ta musamman ga malamina jagoran duba aikin na uku, Farfesa Y. Y Ibrahim na Sashen Nazarin Addinin Musulunci (Islamic Studies Department), wanda da taimakonsa aikin nan ya samu kai wannan mataki. Ina fatar Allah Ya saka wa Malam da gidan Aljanna Fiddausi, amin.

Bayan haka, ina mai matuƙar bayyana jin daɗina da godiyata ga shugaban Sashen Nazarin Harsunan Najeriya, Jami´ar Usmanu Ɗanfodiyo, Farfesa Atiku Ahmad Dunfawa, ina yi wa Malam fatar Allah Ya saka masa da alheri. Ina godiya ga dukannin Malamaina na Sashen Nazarin Harsunan Najeriya na Jami`ar Usmanu Ɗanfodiyo, Sakkwato. Waɗanda suka haɗa da: Farfesa Ibrahim Makoshy, da Farfesa Abdullahi Bayero Yahya, da Farfesa Haruna Abdullahi Birniwa, da Farfesa Ahmad Halliru Amfani, da Farfesa Salisu Ahmad Yakasai, da Farfesa Abdulhamid Ɗantumbishi, da Dr. Bello Bala Usman, da Dr. Ibrahim Sarkin Sudan, da Dr. Yakubu Aliyu Gobir, da Dr. Abdulbasir Ahmad Atuwo, da Dr.Yahya Idris, da Dr. Umar Aliyu Bunza, da Dr. Nasiru Aminu Kalgo, da Malam Naziru Ibrahim Abbas da Malam Sama’ila Umar da Malam Dano Balarabe Bunza da Malam Mustafa Muhammad da Malam Musa Shehu. Abokanin karatuna ma sun taimaka da shawarwari da addu’a na gode Allah Ya biya. Waɗanda ta hanyar basira da ilmi da kyakkyawar fahimtarsu na samu nasarar kammala wannan karatu.

Ba zan manta da Hakiman ƙasar Katagum ba, musamman Hakimin Itas da Hakimin Gamawa da Hakimin Sakuwa da Hakimin Gaɗau da kuma Hakimin Azare, da iyayen ƙasa na masarautar Katagum da kuma, Majalisar Masarautar Katagum wajen ba ni lokaci na musamman domin tattaunawa da su. Na gode Allah Ya saka da alheri, Amin. Gadiya ta musamman ga Sarkin Garinmu Alhaji Muhammadu Abdulkadir Madakin Zabi wanda ya taimaka wajen ba ni shawarwari da ƙarfafa mun guiwa wajen ganin kammaluwar wannan bincike, shi ma Allah Ya saka masa da alheri. Ina miƙa godiya ga Ma`aikatar ilimin Firamare ta Giyaɗe, Jihar Bauchi da ta taimaka mun wajen ba ni damar tafiya wannan karatu. Allah Ya saka da alheri.

Ba zan manta da abokaina ba, waɗanda suka ba ni shawarwari tare da taimako na ƙara ƙarfin guiwa kan wannan karatu. Musamman irin su Malam Abdullahi Zabi da Muhammad Abubakar (Khalifa) da Umar Barde da Alhaji Muhmood Abba da Abduƙadir Namangi da Ibrahim Ɗanbaba da Ja’afar Bello da sauran Malaman da suke Makarantar Firamare ta Baduware. Duk ina musu fatar Allah Ya saka da alheri.

Bayan haka, godiya ta musamman ga abokan karatuna na wannan jami`a ta Usmanu Ɗanfodiyo Sakkwato. Irin su Ahmad Garba Aliyu da Jibrin Yusuf da Alhaji Musa Abdulrahaman da Malam Imam Abdullahi da Hajiya Zara‘u da Shamsudeen Isma’il da ma sauran waɗanda ban ambaci sunayensu ba. Duk ina musu fatar Allah Ya sa mu haɗa wannan karatu lafiya, Ya sanya mana albarka a cikinsa.

Daga ƙarshe, ina miƙa godiyata ga mahaifana Malam Abubakar Wazirin Zabi da Hauwa’u Ahmad. Sannan da matata Maijidda Bello da ‘Yayana Khadiji Muhammad Jaɓɓello. da Salmanu Muhammad Jaɓɓello da Al’amin Muhammad Jaɓɓello da Ibrahim Muhammad Jaɓɓello duk ina musu fatar Allah Ya saka musu da alheri amin.

BABI NA BIYU

BITAR AYYUKAN DA SUKA GABATA

2.1 Shinfiɗa

Duk lokacin da za a gudanar da wani bincike na ilimi yana da kyau a yi ƙoƙarin bitar ayyukan magabata, musamman masu alaƙa da aikin da ake son aiwatarwa. Kamar yadda Hausawa ke cewa “waiwaye adon tafiya”. Yin hakan zai taimaka wajen hana maimaita wasu ayyukan da aka riga aka yi. A wannan bitar, an yi bayani a kan littattafai da aka duba na matakai daban-daban, waɗanda suka haɗa da wallafaffun lattatafai da kudayen digiri na uku da na biyu da na farko, daga ƙarshe aka duba maƙalu da aka gabatar a tarukan ƙara wa juna sani. Ga tsarin bitar kamar haka:

2.2 Rukunin Kundayen Bincike

A wannan sashi za a yi nazarin kundayen bincike na matakin digiri na uku da na biyu da na ɗaya masu dangantaka da wannan aiki ta kusa ko ta nesa, kamar haka:

2.2.1 Kundayen Digirin Na uku PhD

Adeleye, (1971), a cikin digirinsa na uku ya yi bayanin Jahadin Shehu da gwaggwarmar da ya yi ta yadda Daular Usmaniyya ta kafu. Da jahadin gobir da Katsina da Kano da Daura Da masarautun Gwambe da Bauchi da Adamawa da Masarautar Gwandu da yadda ya tsara yadda za a tafiyar da Daular Usmaniyya. Ya kuma, kawo bayanin kasuwanci da yarjejeniya da aka yi Da Turawa da Masarautar Gwandu da sokoto a 1885- 94. Ya kawo rugujewar Daular Usmaniyya da kuma sulhun tsakanin Gwamna Lugard da Sokoto. Daga ƙarshe ya kawo yadda hijirar Sarkin Musulmi Attahiru ta kasance. Shi wannan aikin zuwan sa Ya zama ƙaren haske ga wannan aikin.

Abubakar, (1974), a kundinsa na neman digiri na uku a Jami’ar Ahmadu Bello Zariya mai taken “The Establishment and Development of Emirate Government in Bauchi 1805 – 1903”, malamin ya yi bayani kan lardin Bauchi da al’ummominta, da kuma hanyoyin rayuwara al’ummar, da siyasa a ƙarni na 18 a lardin Bauchi. Sannan ya yi bayanin maƙwabtaka tsakanin Bauchi da Jukun da Borno da kuma ƙasar Hausa da tsarin sarautun wasu ƙabilun Burmawa da Warjawa da Kirfi da Bununu (Jarawa) da Angasawa (Kabwir) da sauransu. Ya gabatar da bayanai kan Fulani da yanayin zamantakewarsu a wannan lardin (Bauchi), abubuwan da suka shafi tsarin al’adu da siyasa da kuma tattalin arziki, da kuma Bauchi a lokacin sarautar Yakubun Bauchi. Masanin ya yi bayanin irin tsarin mulki a ƙarƙashin addinin Musulunci. Wannan babban kundin ya taimaka wa nawa aikin, domin ya taɓo maganar sarauta a ƙasar Bauchi shi kuma wannan aikin a wani ɓangare na Bauchi ne ake gudanar da shi. Domin samun wannan aikin ya taimakawa aikin wajen saka shi hanya. Sai dai bincikensa bai kawo wani bayani a kan sarautun bayi ba.

Adamu (1974), a cikin digirinsa mai suna The Hausa Factor in West African History ya kawo yanayin ƙaurace-ƙaurace da Hausawa ‘yan kasuwa masu sana’o’in hannu suka yi zuwa sassa daban-dabam na Afrika ta Yamma. A irin wannan hali ne mu’amalarsu da zamantakewarsu da ƙabilu daban-daban ya faru. Wannan shi ya sa al’adun Hausawa suka rikiɗa, wasu kuma suka sami mazauni a wasu al’ummomi, musamman abubuwan da suka shafi sutura da gine-gine da abinci da makamantansu. Wannan digirin ya yi wannan aiki jagora wajen gabatar da na shi aikin musamman a ɓangaren zamantakewar ƙasar Hausa.

Nadama (1977), a cikin digirinsa mai suna “The rise and Collapse Of a Hausa Social And political History Of Zamfara.” ya kawo yanayin yadda ƙasar take da tarihin ƙasar da Sarakunan ƙasar da kuma tattalin arzikinsu. Ya kawo ƙaurace-ƙauracinsu da ‘yan kasuwa masu sana’o’in hannu suka yi zuwa sassa daban-dabam da wasu makwabtansu. A irin wannan hali ne ya kawo yadda Daular Zamfara ta faɗi. da yaƙe –yaƙe Zamfara. Wanda daga ƙarshe ya kawo jeren sarakunan ƙasar Zamfara. Zuwan wannan aiki ya taimaka ainu domin ya zama wa aikin jagora wajen gabatar da na shi aikin musamman a ɓangaren zamantakewar ƙasar Hausa.

Ibrahim, (1979), a cikin kundinsa na uku wanda ya kira da suna “Oral Arts and The Socioalisation process: A Socio-folkloric Perpective of Limitation From Childhood To Adult Hausa Community Life, volume 1.” Ya kawo bayani sosai na abin da ya shafi tsarin sarautar sarakunan gargajiya na Hausa. Ya kuma kawo tsarin iyali. Haka kuma ya bayyana hanyoyin da ake zaɓar sarki, da waɗanda suke riƙe da sarautar gargajiya da inda suke iko. Misali irin su Galadima da Madaki da Wambai da Turaki da Barade da Sarkin Dawaki da sauransu. Ba shakka, wannan aiki nasa ya bani haske da sanin makamar aiki. Suna da alaƙa da wannan domin ya taɓo sarauta da ‘yan majalisar sarki. Ni kuwa zan yi magana ne a kan sarautun Bayi a ƙasar Katagum, wanda wasu daga cikin yan majalisar sarki suna daga cikin masu riƙe da sarautun bayi ne. Aikin nasa ya banbanta da wannan domin ko da wajen da ake bincike ya bambanta. Shi yana yin sa ne a kan al’ummar Hausawa baki ɗaya, ni kuma ina yi a kan sarautun Bayi ne.

Augie, (1984), ya yi bayani ƙasar Gobir da Sarautun ƙasar kafin ƙarni na sha bakwai da yadda suke gudanar da harƙoƙinsu da irin matsalolin da suka fuskanta. Haka kuma ya nuna irin zamantakewar mutanen ke yi a Rima Basin a ƙarni na sha bakwai. Ya kuam, yi bayani siyasar su a wancan lokaci. Ya ƙara da bayanin irin yunƙuri Gobir na samar wa kanta abubuwa da dama. Ya ci gaba da kawo abubuwa da ya kawo faɗuwar Daular Gobir da Zamfara a 1735- 1757. Ya kuma, kawo yanayin garin Alkalawa da abubuwan da suka kasance. Wannan aikin zuwansa zai taimaki wannan aiki sosai

Gaya, (2012), a cikin kundi digiri na uku wanda ya gabatar a jami’ar Bayero Kano mai suna: “Tasirin Siyasa a Masarautun Gargajiya Musamman a Masarautar Sakkwato da Katsina da Kano da Daura Daga (1960-2010)”. Shi wannan kundi ya yi bayanin sarautun gargajiya da muhimman al’adunsu ya kuma kawo yadda sarautun gargajiya suke a gwamnatin siyasa da kuma jirwayen mulkin siyasa a al’adun sarauta. Dangantakar wannan bincike da wannan shi ne, yana magana a kan masarautu inda a wannan ake maganar sarauta ne. Don haka, wannan aikin zai zama wa wannan aiki a matsayin jagora da ɗora shi a kan hanya. Domin shi yana magana ne a kan tasirin siyasa a masarautun gargajya na Katsina da Kano da Daura da Sakkwato alhali a wannan kuwa, yana magana ne a kan Sarautaun Bayi a Ƙasar Katagum.

2.2.2 Kundayen Digirin MA

A ɓangaren kundayen digiri na biyu (MA) na samu ayyukan manazarta da dama da suka gudanar. Don haka, za a yi “waiwaye adon tafiya” kamar yadda Hausawa ke faɗi . Daga cikin ayyukan akwai:

Adamu, (1968), ya yi bayani a kan faɗuwar Daular Hausa. Duba zuwa ga Daular Yawuri a ƙarni na sha tara. Ya kawo yanayin ƙasar da arzikin da Allah ya ba ta, sannan ya kawo ƙasar Yawuri kafin ƙarni na sha tara yadda ta rayu da yadda ta aiwatar da lamuran Daular ta ta. Ya kuma, kawo labarin Hausa bakwai da Banza bakwai. Ya ci gaba da kawo yadda Yawuri take a ƙarni na sha tara, kama daga yanayin al’ummarta da yadda bayi suke da kuma yadda suke samu kuɗi. Baya ga haka, kuma ya yi bayanin tsarin Gwamnatin wato, tsarin sarki da yan majalisarsa da hakimansa da sauransu. Ya kawo dalilan faɗuwar Daular Yawuri da yaƙe-yaƙenta. Da kuma lokacin da Turawa suka zo a1890-1904. Wannan aiki yana magana ne a kan ƙasar Yawuri, shi wa binciken da aka aiwatar yana bayani ne akan sarautun Bayi aƙasar Katagum. Don haka, zuwan sa yana da matuƙar muhimmanci ga aikin.

Alƙali, (1969), ya rubuta kundin digirinsa na uku mai taken “A Hausa community in crisis, Kebbi in nineteenth century” a Jami’ar Amadu Bello Zariya. A cikin kundin nasa ya bi diddigin tarihin kafuwar Kebbi da irin bajintarta da kuma rawar da sarakunanta suka taka. Alƙali ya bi tarihin Kebbi ne da bajintar da sarakunanta suka nuna, shi kuma wannan binciken ya yi magana ne a kan ire-iren sarautun bayi na masarautar Katagum. Ganin cewa aikin ya sami bambancin da wannan, shi ya sa aka sami damar ci gaba da gudanuwa wannan binciken.

Ibrahim, (1979), a cikin kundinsa na uku wanda ya kira da suna “Oral Arta and The Socioalisation process: A Socio-folkloric Perpective of Limitation From Childhood To Adult Hausa Community Life, volume 1.” Ya kawo bayani sosai na abin da ya shafi tsarin sarautar Sarakunan gargajiya na Hausa. Ya kuma kawo tsarin iyali. Haka kuma ya bayyana hanyoyin da ake zaɓar sarki, da waɗanda suke riƙe da sarautar gargajiya da inda suke iko. Misali irinsu Galadima da Madaki da Wambai da Turaki da Barade da Sarkin Dawaki da sauransu. Ba shakka wannan aiki nasa ya bani haske da sanin makamar aiki. Suna da alaƙa da nawa domin ya taɓo sarauta da yan majalisar sarki. Ni kuwa zan yi Magana ne a kan sarautun Bayi a ƙasar Katagum, wanda wasu daga cikin yan majalisar sarki suna daga cikin masu riƙe da sarautun Bayi ne, ya kuma ambata a cikin aikin nasa. Aikin nasa ya banbanta da nawa domin ko da wajen da ake bincike ya banbanta. Shi yana yin sa ne a kan al’ummar Hausawa baki ɗaya, ni kuma ina yi a kan sarautun Bayi ne.

Muhammad, (1991), bincikensa na neman digiri na biyu a Jami’ar Bayero Kano, mai taken, “Tasirin Zuwan Turawa kan Sarautun Gargajiya na Ƙasar Hausa: Tsokaci Kan Sarautar Kano”. Ya yi bayanin ƙasashen Hausa kafin zuwan Turawa da tasirin Musulunci bisa tsarin sarautar ƙasar Hausa da tsarin mulkin wasu daga cikin Daulolin ƙasar Hausa kafin zuwan Bature, kamar Zariya da Bauchi da Katsina da Daura da Gobir da kuma ƙasar Kano kafin zuwan Turawa, da kuma masarautar Kano da tsarin mulkinta, da zuwan Turawa ƙasar Hausa kamar Turawan bincike da ‘Yan Kasuwa da Turawan Mishan da Turawan Mulkin Mallaka. Sannan ya yi bayanin tasirin zuwan Taruwa kan sarauta da sarakuna a ƙarƙashin mulkin Turawa. Wannan aikin ya taimaka wa wannan bincike sosai zuwansa.

Maradun, (1992), a cikin kundin digirinsa na biyu mai suna “Sarautun Gargajiya a Ƙasar Hausa: Nazarin Muƙaman Sarautar Gargajiya a Sakkwato”. Wannan ya kawo bayanin sarauta a ƙasar Hausa, ya kuma taɓo wani abu da ya shafi muƙaman sarautar gargajiya a ƙasar Hausa da tasirin muƙaman sarauta a Daura da Katsina daYawuri. Alaƙar wannan aikin da wannan shi ne samun wasu bayanai da suka shafi muƙaman sarauta wanda yake yana ɗaya daga cikin abin da za a yi bayani a wannan aiki. Aikinsa ba ya da hurumin da za a hana ci gaba da wannan aikin. Domin ni ina magana ne a kan muƙaman sarautun Bayi a ƙasar Katagum, wanda shi kuma ya haɗa dukkan muƙaman saratun ƙasar Hausa.

Bello, (2003), a kundinsa na digiri na biyu a Jami’ar Bayero, Kano, mai taken “Tasirin Tsarin Sarautar Gargajiya ta Hausawa a kan Masarautar Ilorin”. Marubucin ya fito da ma’anar sarauta da kuma tsarin sarautar Hausawa ta gargajiya. Sannan ya yi bayanin sarauta a garin Ilorin, ya kawo tarihin garin Ilorin da asali da kafuwar masarautar Ilori. Ya yi bayanin tasirin tsarin wasu sarautu na gargajiya na Hausawa a kan masarautar Ilorin, kamar yanayin zaɓen sabon sarki da zaman fada da gaisuwar fada da ire-irenta a fadojin ƙasar Hausa da sauransu. Wannan bincike ya yi kama da wannan binciken, ta ɓangaren tsarin sarautu, sai dai shi ya fi shafar sarautun Bayi ne a ƙasar Katagum, shi kuma Tasirin Sarautar Gargajiya ta Hausawa a kan Masarautar Ilorin.

Sale, (2006), ya yi bincike a kudinsa na neman digiri na biyu a Jami’ar Bayero, Kano, mai taken “Nazari a Kan Sarautar Shamaki da Ɗanrimi a Masarautar Kano”. Marubucin ya yi bayani a kan matsayi da tasirin sarautar Shamaki da Ɗanrimi a masarautar Kano da irin ayyukansu a fada, da tarihin sarautun biyu. Shi ma wannan aiki yana da ‘yar alaƙa da nawa amma ta fuskar ayyukan masu sarautun, sai dai aikin sa bai kawo sauran saratun bayin ba Shamaki da Ɗanrimi kawai ya kawo.

Abubakar, (2008), a kundinsa na neman digiri na biyu a Jamai’ar Bayero, Kano, mai taken “Sarautar Sallama da Ta Sarkin Hatsi a Fadar Kano”. Wannan bincike ya ƙunshi sarautu biyu ne; wato ta Sallama da ta Sarkin Hatsi a kuma masarauta ɗaya. Wannan aikin ya so ya yi kama da wannan binciken ta fuskar Sallama domin wannan sarauta ita ma tana daga cikin sarautun bayi ne. A ya yin da wannan bincike yake magana a kan sarautun bayi na ƙasar Katagum.

Tsoho, (2013), a cikin aikinta mai taken “Kirarin Mata A Fadar Sakkwato” malamar ta yi ƙoƙarin kawo ma’anar kirari da rabe-rabensa da tarihin Daular Usmaniyya, da kuma matsayin kirarin mata a ƙasar Sakkwato. Haka kuma, kirarin wasu fittatun mata a ƙasar Sakkwato. Wannan aiki zai taimakawa wannan aikin, domin suna da ‘yar nasaba, saboda ta kawo matsayin mata a masarautar, wanda akwai mata bayi da suke cikin masarautu. Kawai abin da ya bambanta wannan aikin da na ta shi ne ita tana magana kan kirarin mata a fadar sarkin Musulmi ne, wannan kuma ana magana ne a kan sarautun bayi a ƙasar Katagum.

Waziri, (2013), a cikin aikinsa mai taken “Tasirin Sarautun Hausawa a kan na Ƙabilun Kare- kare da Sayawa”. Malamin ya kawo ma’anar sarauta da asalin sarauta da ƙabilun kare-kare da Sayawa da tsarin Sarautunsu da kuma tasirin Sarautar Hausawa a kan na ƙabilun kare- kare da Sayawa. Wannan aikin kwarai yana da alaƙa da wannan aikin ta ɓangaren sarauta. Wanda bambanci kuwa shi ne, shi tasirin sarautar yake magana, aikin kuma wani ɓangare na sarauta yake magana wato, sarautar bayi a ƙasar Katagum.

Argungu, (2017), a cikin aikinsa mai taken Tsarin Sauye-sauyen mulki ga Sarauta a ƙasar Kabin Argungu, (1803-2010) ya yi ƙoƙarin taɓo sarauta a ƙasar Hausa da kuma sarautun kabi ga mizanin kabawa, yadda ya yi bayani a kan yan majalisar sarki da kunduɗa da Magajin Gari da Galadima da Dikko da kokani da kuma ayyukan yan majalisar da kuma manyan Sarautu da Ƙanana a masarautar kabi. Wannan aiki yana da alaƙa da nawa ta fuska manya sarautu da Ƙanana, domin a ciki za a iya samu sarautun Bayi a ciki, don haka zai taimaka ainun. Sai dai aikin na shi ba zai hana gudanar da nawa aikin ba, saboda ni ina Magana a kan Sarautun bayi a ƙasar katagum, shi kuma yana Magana a kan masarautar kabin Argungu.

2.2.3 Kundayen Digiri Na Farko

A wannan sashin za a duba ayyukan kundaye digiri na farko, don a yi ‘yar Shimfiɗa a wannan aikin. Duk da cewa kundin digiri na ɗaya ba bincike ne da ake zurfafa bincike a kansa ba, amma kasancewar aikin ya kai ga gano wasu ayyukan da aka yi na digirin farko waɗanda suka taɓa zuciyar aikin da ake son aiwatar wa. Wannan ne ya sa aka ɗauko su domin yin bitar su, kamar yadda za a gani nan gaba:

Usman, (1985), A cikin kundinsa na ɗaya mai suna “Fadanci a Ƙasar Hausa”. Malamin ya kawo bayanai masu gamsarwa game da abin da ya shafi fadanci in da ya yi tsokaci kan mene ne fadanci? Asalinsa da su wane ne fadawa? Da abin da ya shafi hulɗar da ke wanzuwa tsakanin sarki da talawa da fadawa. Haka kuma ya ambaci matsayin fadanci a yanzu da canje-canje da aka samu. Wannan aiki ya taimaka mini ƙwarai domin ya sani ga hanya ga dukkan abin da ya shafi fadanci ba ni fargaba. Alaƙar aikinsa da nawa shi ne fadanci abu ne wanda ya shafi sarauta, kuma fadanci akwai wasu daga cikin masu riƙe da sarautun bayi suke ciki. Dole ne idan da sarauta da fadanci. Sai dai wannan aiki ya taƙaita ga fadanci ne kawai, ni kuwa ina magana ne a kan sarautun bayi a ƙasar Katagum.

Isma’il, (1986), a cikin kundin digirinsa na farko a jami’ar Bayero Kano mai taken “Tsarin Sarautun Gargajiya jiya da yau”. Wannan ɗalibi ya ɗan yi ƙoƙari na kawo bayanin da ya shafi ma’anar sarauta da asalin sarauta, tasirin sarautu ga rayuwar al’ummar Hausawa. Ya kuma ɗan taɓo wani abu da ya shafi tsarin sarauta da ire-iren ayyukan sarakuna. Wannan aikin nasa na da yar alaƙa da nawa domin yana Magana a kan sarauta da ayyukan sarakuna. Aikin nasa bai ci karo da nawa ba, domin ni ina rubutu ne a kan “Sarautun Bayi a ƙasar Katagum”. Sai dai zai taimakawa nawa aikin wajen kai wa ga gaci.

Muhammad, (1987), ya rubuta kundin digirinsa na farko mai taken “Tasirin Sarautar Hausawa bisa Ƙabilu Urawa da Kamukawa a ƙasar Kwangwama ta Jahar Neja” ya nuna irin tasirin da muƙaman sarautun Hausawa suka yi a kan ƙabilu biyu. Wato aikin na Muhammadu ya yi Magana ne kan sarautun Hausawa da wasu ƙabilu na ƙasar Neja. A inda wannan aikin kuma yake Magana a kan muƙaman Sarautun ƙasar katagum, ƙasar Katagum ɗin ma an yi tsokaci ne kan Sarautun Bayi kawai. Don haka wannan binciken ya sami dalilin da ya dogara da shi wajen yiwuwar ci gabansa.

Zungeru, (1993), A kundinsa na digiri na farko Jami’ar Usmanu Ɗanfodiyo Sakkwato, mai taken “Sarautun Gargajiya da Gudummawar da Suke Bayarwa a Ƙasar Hausa”, ya dubi tushen sarauta a ƙasar Hausa da tsarin sarautar gargajiya a ƙasar Hausa Waziri da Galadiman Gari da Magajin Gari da Turaki da Madawaki da Barde da Ɗanmasani da Sarkin Yaƙi da sauransu. Manazarcin ya yi bayanin gudummawar sarakunan gargajiya ga al’ummar Hausawa ta hanyar jagoranci wajen ibada da taimaka wa talakawa wajen shari’a da taimaka wa hukuma wajen tara kuɗin shiga da taimakawa wajen bayar da shawara. Wannan kundi shi ma ya taimaka min musamman kan abin da ya shafi muhimmanci da gudummawar da sarakuna ke bayarwa ga al’umma da kuma irin tsarin sarautu.

Sarkin Gulbi, (2000), ya yi nasa bincike ne a kan “Sarautun Gargajiya a Ƙasar Gummi Jiya da Yau”. Binciken ya nuna asalin sarauta da muhimmancinta da ire-iren sarauta a al’ummar Hausawa da kuma fito da yadda sarautun gargajiya da sauye-sauyen zamani. Ya kuma kawo tarihin ƙasar Gummi da jeren masarautu a ƙasar Gummi suke a da can da kuma yanzu, tare da yin la’akari da irin sauye-sauyen da aka samu ta fuskar canjin zamani. Ganin cewa yana magana kan sarauta, ni ma ina magana kan sarauta, amma na bayi a ƙasar Katagum, ita ce alaƙar aikinsa da nawa. Shi kuma ya yi aikinsa a kan Masarautar Gummi wannan kuwa, a kan masarautar Katagum. Don haka, wannan aikin yana da muhimmanci a gun wannan aikin, domin zai iya zama masa jagora.   

Mode, (2010), A kundinsa mai taken “Sarauta da Muƙamai a Ƙasar Hausa: Nazari a Kan Fadar Sarkin Musulmi”, wanda ya gabatar don neman digiri na farko a Jami’ar Usmanu Ɗanfodiyo Sakkwato. Ya yi tsokaci a kan ma’anar sarauta da muhimmacinta a ƙasar Hausa, da tasirin sarautar gargajiya a ƙasar Hausa. Wannan bincike yana da alaƙa da wannan ta fuskar tsarin sarauta, sai dai ba a kan sarautun bayi ya aza shi ba.

Sale, (2012), Ya yi rubutunsa a kan, “Matsayin Jakadiya a Al’adun Masarautar Katagum”. Ya kawo sarauta da Sarakunan Katagum da hanyoyin Zamantakewa. Da kuma wace ce Jakadiya da ayyukanta. Wannan yana da matuƙar muhimmanci a wajen wannan bincike domin baya ga a masarauta ɗaya suke, kuma jakadiya tana daga cikin waɗanda ake son bincike. Sai dai shi wannan bincike gaba ɗaya yana magana ne a kan sarautun bayi gaba ɗaya na ƙasar Katagum ne.

2.3 Maƙalu

Daga cikin maƙalu kuwa, binciken ya ci karo da wasu muhimman maƙalu wallafaffu da waɗanda ba a wallafa ba masu alaƙa da kuma amfani ga wannan bincike, kamar haka:

2.3.1 Wallafaffun Maƙalu

Daga cikin wallafaffun maƙalu kuwa, binciken ya ci karo da wasu muhimmai

masu alaƙa da ciyar da wannan bincike gaba, kamar su:

Smith, (1957), ya yi bayani ne a kan bambance bambance ɗabi’un al’umma da matsayin Bayi. Sannan ya yi bayani a kan dangantaka da matsayi da matsayin yara da kuma, mata. Sai ya duba masu mulki da waɗanda ake mulka. Daga ƙarshe ya duba tsarin sana’o’in Hausawa. Wannan aikin ya taɓo wani ɓangare daga cikin wannan bincike, wato maganar bautar, sai dai bambanci kawai shi wannan bincike yana magana ne akan sarautun Bayi aƙasar Katagum.

Usman, (1972), ya kula da rubutun da aka yi a kan Katsina a baya, an fi mayar da hankali kan abin da ya shafi yaƙi da wasu abubuwa na dabam. Wanda shi kuma ya kula an bar ɓangaren tattalin arziki da al’ada da kuma ƙaurace - ƙaurace al’ummar. Wannan aikin yana Magana ne a kan tattalin arziki da al’adun al’umma. Don haka, samun wannan aiki zai taimaka wa wannan bincike

Hammani, (1975), ya yi bayani game Adar da kuma Sokoto dangantakar su da Hausa. Yadda ya ɗan yi bayani dangane Adar da kuma Hausawa a taƙaice. Haka kuma ya yi bayani dangane da siyasarsu da addinin Adar a 1804, ya ci gaba da bayani Adar da Touareg a lokacin Jihadi, da bayanin yaƙin sarkin Adar Hamidin 1804- 1809. Haka kuma ya kawo nasarar da Adar suka samu akan Jelani a faɗan Gawakuke. Daga ƙarshe kuma ya kawo lokaci da Zamani ya yi mulki a1867- 1900. Wannan aikin samun sag a wannan bincike taimako ne ainu, domin zai ƙarfafa masa guiwa sosai.

Kafinhausa, (1997), “Kirarin Sarakuna da na Garuruwa” a cikin mujallar Harsunan Nijeriya, Malamin ya yi ƙoƙarin yin bayani kan kirari da kalmomin da suka yi kama da shi, da take da waƙa da yabo da Tumasanci da kirarin sarakuna ya kuma kawo muhimmanci kirari sarakuna da kuma kirarin garuruwa kamar kano da Katagum da Gusau da Zariya da wasu da dama. Zuwa wannan aikin zai taimaka wa wannan aikin ƙwarai da gaske.

Magaji, da wasu (2003), a cikin Takardarsu mai taken “Gudumuwar sarakuna wajen Haɗa kan Al’umma”. Marubutan sun yi bayanai mai gamsarwa kan abin da ya shafi sarauta da wasu canje-canje da suka auku ga ayyukan sarakuna. Ba shakka, za a amfana da waɗannan bayanai na sarauta da wasu ayyukan sarakuna wannan ita ce alaƙar da ke akwai da wannan aiki, kuma ba za ta hana wa aiki ci gaba da wannan ba, da yake ana magana ne a kan sarautun bayi a ƙasar Katagum.

 Ɗanmaigoro, (2013), a cikin littafin Ruwan Bagaja in Perspectives Eight Decades of Hausa Master piece in prose (1933-2013) mai taken “Karamcin Sarakuna a Cikin Littafin Ruwan Bagaja”. Ya nuna yadda sarakuna suke da halin karamci. Daga ƙarshe ya nuna halin sarakuna na yin karamci a cikin littafin Ruwan Bagaja. Wannan aikin saduwa da shi ya taimaka wa wannan aikin sosai.

Mashi, (2013), Ya yi rubutunsa a cikin taɓarɓarewar al’adun Hausawa. Mai taken, “Al’adun Hausawa a Tsarin Sarautar Gargajiya a Yau”. Inda ya yi duba a kan wasu daga cikin al’adun da sarautar gargajiya ta kafu a kansu. Sai kuma ya waiwaiyi tsarin sarautar gargajiya a ƙasar Hausa da matsayin sarauta gargajiya a ƙasar Hausa, haka kuma ya yi nazarin abubuwan da suka taimaka waje taɓarɓarewar kyawawan al’adun sarauta a ƙasar Hausa. Tare da duba irin gudumuwar da sarautar gargajiya ta bayar wajen gina da kare al’adun Hausawa kyawawa. Daga ƙarshe ya yi tsokaci yadda ya kawo irin matsalolin da suke fuskanta daga wajeje da dama kamar, gwamnati da sauran jama’a. Wannan aikin yana da alaƙa da wannan aikin da aka yi niyyar aiwatarwa domin ya taɓo wani ɓangare daga cikin binciken wato, sarautar gargajiya. Sai dai shi yana magana ne a kan sarautar gaba ɗayanta, wannan aikin a kan sarautun bayi a ƙasar Katagum kawai yake magana. Ba shi ne damuwar wannan bincike ba, don haka ganin wannan ya ba mu damar ci gaba da bincike.

Isa, (2014) a cikin Garkuwar Adabin Hausa, Mai taken “Rumbun Kalmomin Sarauta da Amfaninsu Ga Al’umma”, Malamar ta yi bayanin masarauta da irin rawar da take takawa ga al’umma, da irin kalmomin sarauta, da kalmomin da ake amfani da su a masarauta. Wannan aiki lallai zai taimakawa wannan aikin domin duk suna magana ne a kan sarauta da irin rawar da sarautar take takawa. A inda suka sha bamban shi ne, ita tana magana ne a kan rumbun kalmomin sarauta da amfaninsu ga al’umma, a wannan aikin kuwa, magana ne a kan sarautar bayi a ƙasar Katagum.

Gobir, (2016), A cikin rubutunsa, mai taken “Gobir” Wani Jigo A Ƙasar Hausa: Waiwayon Tarihi da Diddigin Masarautaun Gobir”. Malamin ya yi bayanin taƙaitaccen tarihin abubuwan da suka shahara a tarihin Gobirawa, yadda ya dubi tarihin ƙasar Gobir a taƙaice, da yaƙe-yaƙensu. Ya yi bayanin Sarauta a daular Gobir. Tare da kuma kawo irin kalmar Sarkin Gobir ana kiran wasu sarakuna da masarautu da ita. Wannan aiki lallai zai taimaka wa wannan aikin domin duk suna magana ne a kan sarauta da masarauta da irin rawar da sarautar take takawa. A inda suka sha bamban shi ne, shi yana magan ne a kan Gobir wani jigo a ƙasar Hausa: Bin diddigin masarautar Gobir; wannan aikin yana magana ne a kan sarautar bayi a ƙasar Katagum.

Sarkin Gulbi, (2016), A cikin maƙalarsa, Mai taken “Dabarun Tsaro a Ƙasar Hausa: bin Diddiginsu a Masarautar Gummi”. Malamin ya yi bayanin taƙaitaccen tarihin ƙasar Hausa da taƙaitaccen tarihin ƙasar tare da bayanin kafuwar garin Gummi. Ya yi bayanin kofofin tsaro a garin Gummi ya kuma kawo jeren sarakunan masarautar. Ma’anar tsaro da rabe-rabensa, sannan ya kawo dabarun tsaro a masarautar. Da ƙarshe ya kawo sarautun bayi da sarautun fitattun sana’o’in gargajiya da irin rawar da suke takawa ga al’umma; da irin gudumuwar da suke bayarwa a masarautar ta fuskar tsaro. Wannan aiki lallai zai taimaka wa nawa aikin domin duk suna magana ne a kan sarauta da irin rawar da sarautar take takawa. A inda suka sha bamban shi ne, shi yana magana ne a kan dabarun tsaro a ƙasar Hausa: bin diddiginsu a masarautar Gummi, wannan aikin yana magana ne a kan Sarautar bayi a ƙasar Katagum.

Bunza, (2017), A cikin maƙalarsa, Mai taken “Slave In Hausa cultural Perceptives”. Malamin ya yi bayanin game da sunan bawa namiji da kuma baiwa mace a taƙaitace. Haka kuma, ya kawo sunan bawa kafin zuwan Turawa ƙasar Hausa da kuma bayan zuwansu. Da rabe-raben sunayen bawa a al’ada. da yadda ake samun bawa a ƙasar Hausa. Haka ya ci gaba da kawo yaƙe-yaƙen ƙasar Hausa a taƙaice. Ya yi bayanin yadda ake kamo fusunonin yaƙi da yadda ake musu a ƙasar Hausa. Da ƙarshe ya kawo yadda al’adar Bahaushe take ganin bauta. Wannan aiki lallai zai taimaka wa nawa aikin domin duk suna magana ne a kan bauta da irin rawar da bayi ke takawa. A inda suka sha bamban shi ne, shi yana magana ne a kan bautar tsagwaronta a mahangar al’adar Bahaushe, wannan aikin yana magana ne a kan Sarautar bayi a ƙasar Katagum

2.4 Rukunin Wallafaffun Littattafai

Dangane da wannan bincike akwai masana da manazarta da ɗalibai da suka gudanar da bincike a fannin sarautun gargajiya na Hausawa, sai dai binciken da aka yi ba a samu wanda kai tsaye ya yi bayani a kan sarautun bayi a ƙasar Katagum ba. Wasu daga cikin ayyukan da suka gabata sun haɗa da:

Hari, (1932), Sokoto Provincial Gazzeeteer. Wannan aiki yana ɗauke da bayanai masu muhimmanci ga wannan bincike, domin ya kawo bayanin ‘yan majalisar ƙasar Kabi da kuma tarihin asalin kowace sarauta da kuma aikin sarakunan majalisar. Aikin Haris ya taƙaita ne ga masarautar Kabin Argungu. Alaƙarsa da wannan aiki shi ne, kawai ya kawo batun ‘yan majalisar masarautar Kabin Argungu domin a cikin ‘yan majalisar ana samun sarautun bayi, don haka zai taimaka ainun.

Mani, (1966), a cikin littafinsa mai suna Zuwan Turawa Nijeriya ta Arewa, ya yi bayanin zuwan Turawa Nijeriya ta Arewa da irin yaƙe-yaƙen da suka yi da sarakunan ƙasar Hausa da ma sauran ƙabilu a ƙasar Bauchi da Borno. Littafin yana magana ne a kan zuwan Turawa, ni ko wannan aiki ya shafi tsarin sarautun Bayi ne.

Adamu (1978), a cikin liittafi mai suna The Hausa Factor in West African History ya kawo yanayin ƙaurace-ƙaurace da Hausawa ‘yan kasuwa masu sana’o’in hannu suka yi zuwa sassa daban-dabam na Afrika ta Yamma. A irin wannan hali ne mu’amalarsu da zamantakewarsu da ƙabilu daban-daban ya faru. Wannan shi ya sa al’adun Hausawa suka rikiɗa, wasu kuma suka sami mazauni a wasu al’ummomi, musamman abubuwan da suka shafi sutura da gine-gine da abinci da makamantansu. Wannan littafi ya yi wa wannan aiki jagora wajen gabatar da na shi aikin musamman a ɓangaren zamantakewar ƙasar Hausa.

Usman, (1981), ya kawo bayani dangane da ƙasar Katsina. Ya yi bayani lokacin gargajiyanci da jagoranci irin na gargaijya a jiya. Sannan ya yi bayani Katsina kafin shigowar Musulunci da shigowar Musulunci ƙasar Katsina. Haka kuma, ya yi bayani jihadin shehu. Ya kawo bayani dangane da tsarin zamantakewar jama’a da tattalin arziki. Daga ƙarshe ya kawo yadda suka koma tsarin sarauta da yadda koma tsarin masarauta. Wannan aiki zuwansa zai taimaka sosai domin ya taɓo zamantakewar al’umma, shi ma wannan bincike ana gudanar da shi ne bisa wani ɓangare na zamantakewar al’umma.

Alhassan da wasu (1982), a littafinsu mai suna Zaman Hausawa, sun kawo bayani a kan ƙasar Hausa da yanayinta da sana’o’inta da al’adunta da albarkatun ƙasa da magungunan gargajiya na Hausawa da tsarin sarautu da maƙamai da tsarin sarautun gargajiya, da hakimai da dagatai, da wasanni da bukukuwan Hausawa. Wannan littafi yana da ɗan alaƙa da wannan aiki ta ɓangaren shugabanci ne kawai, amma bambancinsu kuma, shi wannan aikin a kan sarautun bayi a ƙasar Katagum ake aiwatar da shi.

Gusau, (1992), a cikin littafinsa “Sarautar Matawalle da Tarihin Matawallen Gusau Alhaji Muhammad Lawal Mande”. Ya yi bayanin abin da ake nufi da matawalle da asalin sarautar Matawalle da ayyukan Matawalle a wasu garuruwa da tarihin Matawalle. Wannan littafi zai taimaka ainun domin sarautar Matawalle tana cikin sarautun fada. Ta hanyar nazarin littafi an gano yana da alaƙa ta fuskar sarauta. Abin da ya bambanta wannan bincike da littafin shi ne, yana magana a kan Matawalle ne, shi kuma. Wannan bincike yana magana kan sarautun bayi a ƙasar Katagum.

Isa, (2000), a cikin littafinsa mai suna Tarihin Garin Azare; ya kawo yadda aka kafa garin Azare da kuma masarautar Katagum. Sannan ya kawo jerin sarakunan Azare da Unguwowin da suke Azare, da yanayin garin jiya da yau. Daga ƙarshe, sai ya kawo ma’aikatun hukuma da suke ƙasar Azare. Wannan aiki yana da alaƙa ta kusa da nawa aikin, domin ya gutsuro wasu abubuwan da binciken ya buƙata. Bambancin aikin da wannan shi ne, yana magana a kan Azare ƙasar ne kawai, shi kuma wannan aikin yana magana a kan Sarautun bayi a ƙasar Katagum ne kawai.

Waya, (2000), A cikin rubtunta mai taken Kano da Masautarta Jiya da Yau, ta kasa littafin zuwa babi-babi har biyar. Babi na ɗaya ta yi bayanin wanzuwar mutanen Kano da kafuwar masarauta a Kano. Wato ta bi tarihin Kano sosai. A babi na biyu kuma, ta yi bayanin Masarautun Kano da tsarinsu. Haka ta kuma taɓo tarihin Fulani a tsarin Masarautar Kano; sai ta waiwayi wasu Sarautun da suke fadar Kano, kamar sarautar Uwar Soro da ta bayi da sauransu. Daga ƙarshe kuma ta kawo wasu al’adun da ake aiwatarwa. Wannan littafi yana da matuƙar muhimmanci ga wannan bincike. kuma yana da ɗan alaƙa da wannan aikin wajen da aka taɓo tsarin sarautu da sauran muƙaman da suke fada. Sai dai, shi wannan littafi yana magana ne a kan Kano da masarautarta a da da yanzu. Wannan bincike kuma yana magana ne a kan sarautun bayi a ƙasar Katagum.

Sami, (2004), A cikin littafinsa mai suna: Hausa Traditional Titles; ya yi nazarin irin bambance-bambancen da ake samu a tsakanin masarautun ƙasar Hausa ta fuskar sunayen sarautu, ya kuma fito da sarautun bayi da na ‘ya’yan sarauta da na sana’o’i a fili. Wannan aiki yana da alaƙa makusanciya da wannan aikin, domin ya gutsuro wasu daga cikin ire-iren sarautun gargajiya. Bambamcin aikin da wannan shi ne, yana magana a kan sarautun ƙasar Hausa, shi kuma wannan aikin yana magana a kan sarautun bayi a ƙasar Katagum ne kawai.

Sale, (2004), Ya rubuta littafi mai suna: Bicentenary of The Sokoto Caliphate 1804- 2004 (Jawabin Cika Shekaru Metan da Kafa Daular Usmaniyya). A cikin littafin an nuna bayanin mai martaba Sarkin Katagum lokacin da yake ziyarar ƙasarsa, an kuma karanto tarihin ƙasar da manya- manya sarakunanta da irin gwargwarmaya da suka sha a zamanin baya. Wannan aikin ya taimaka wa wannan aikin ainun, domin ana magana ne a kan ƙasar Katagum da wasu sarautun ƙasar.

Khalil, (2006), A cikin littafinsa mai suna: Bayi a gidan da Dabo (Tarihin Shamakin Kano Inuwa Ɗan Sarkin Zage Da sauran Manyan Bayin Sarki). A cikin littafin ya kawo tarihin Sarakunan Fulani da kuma, bayanin bauta a Musulunci. Sannan ya kawo bayanin bayin sarki, tarihin manyan bayin sarki da ayyukansu. Daga ƙarshe ya yi bayanin Maikano Zagi da Shamaki da Ɗanrimi da Sallama. Haka ya ci gaba da kawo bayanai masu gamsarwa; wanda duk sauran bayani ne a kan taƙaitaccen tarihin manya Bayin sarki, bayan Sarkin Kano Sunusi ya dawo da sarautun a shekarar 1959. Da tarihin Shamakin Kano Inuwa Ɗan Sarkin Zage Maidoki, da Ɗabi’u da halayen shamakin Kano daga ƙarshe kuma ya kawo bayanin bayi a gidan Dabo. Wannan aikin ya yi matuƙar taimakawa wannan aikin, domin suna da alaƙa ta ƙud da ƙud kawai abin da ya bambanta da wannan shi ne farfajiyar da kuma wadda ake maganar a kansa.

Hussaini, (2008), Marubucin ya yi rubutunsa a littafi mai suna: Gwarzayen Masarautar Kano, wanda ya raba littafin zuwa babi-babi har babi goma sha biyu. Kowane babi yana ɗauki da sarauta biyar. Misalin babin farko ya yi bayanin Wazirin Kano da Galadiman Kano da Madakin Kano da Wamban Kano da Walin Kano. Kowane yakan ɗauko tarihin sarautar daga lokacin da ta fara har zuwa lokacin da aka rubuta littafin. Da kuma yadda sarautar ta samu asali. Misali, aron sarautar aka yi daga wata masarautar ko kuma daga nan aka fara ta, duk marubucin sai da ya yi bayani. Wannan aikin yana da alaƙa da nawa domin ya taɓo wasu daga cikin sarautun da aikin yake son yin bincike a kai, sai dai ta yadda aikin namu ya samu bambanci; shi ne, shi yana maganar gwarzayen Masarautar Kano ne ni kuma ina magana ne a kan Sarautar Bayi a ƙasar Katagum. Wannan shi ya ba da hujjar ci gaba da wannan binciken.

Torankawa, (2008), a cikin rubutunsa mai suna Kyakkyawar Safiya: Tarihi Da Rayuwar Maigirma Sarkin Kabin Yabo Alhaji (Dr.) Muhammadu Maiturare Na II ya kawo masarautar Yabo da tarihin garin Yabo da kafuwarsa, ya kuma kawo ma’anar sarauta da sarakunan Yabo tare da sauran sarakunan ƙasar Yabo. Wannan aikin yana da alaƙa da nawa domin yana magana a kan masarauta ne kawai, abin da ya bambanta wannan aiki da wannan aiki shi ne, yana magana kan tarihin masarauta gaba ɗaya shi kuma wannan aikin a kan sarautun bayi a ƙasar Katagum ya taƙaita.

Wadata, (2009), a cikin rubutunsa mai suna Tarihin Kafuwar Masarautar Katagum, ya bi tarihin ƙasar tun daga farko har zuwa yau. Ya kuma kawo tarihin daular Usmaniyya da asalin mutanen Katagum da gwagwarmayar rayuwar Malam Ibrahim Zaki; da kuma sarakunan Katagum bayan Ibrahim Zaki. Da yaƙe-yaƙen masarautar da sarautun da sarakunan suka ƙirƙira. Wannan littafi suna da ɗan alaƙa ta kusa da wannan aikin, domin yana bayyana tarihin masarautar Katagum ne. Wannan aikin shi ma ana aiwatar da shi ne a masarautar. Bambanci na da shi kawai shi tarihin masarautar ya ɗauka wannan aikin shi kuma an gina shi ne a kan sarautun bayi a ƙasar Katagum.

Zuru, (2011), a cikin littafinsa mai suna Bayanin Sarautun Gargajiya Na Fada; ya yi bayani akan abin da ake nufi da sarki da sarauta, da kuma me ake nufi da fada, da yadda tsarin ɗiyan fada suke da tsarin dogarai. Sai ya duba yadda ake hawan Sallah da hawan daushe, da yadda ake yin su. Daga ƙarshe sai ya kawo sarautun da ake samu a ƙasar Hausa da ayyukansa a fadodin ƙasar. Wannan aiki yana da alaƙa makusanciya da nawa aikin, domin ya gutsuro wasu daga cikin ire-iren sarautun gargajiya da wannan aiki yake bayani a kansu. Bambancin aikin da wannan shi ne, yana magana a kan sarautun ƙasar Hausa ne, shi kuma wannan aikin yana magana a kan sarautun bayi a ƙasar Katagum ne kawai.

Azare, (2012), a cikin littafinsa mai suna Central Primary School, Azare: The Premier School In Katagum Emirate; ya kawo bayani game da yanayin ƙasar Katagum, da kuma yadda aka kafa masarautar Katagum, da yadda makaratun boko a masarautar Katagum. Sai ya duba yadda aka kafa makarantar Central Primary School da tarihin ta. Wannan aiki yana da alaƙa makusanciya da nawa aikin, domin ya gutsuro wani abu da ya shafi masarautar Katagum. Bambancin aikin da wannan shi ne, yana magana a kan tarihin masarauta, shi kuma wannan aikin yana magana a kan sarautu bayi a ƙasar Katagum ne kawai.

Aliyu, (2013), a cikin littafinsa mai suna Masarautar Katagum da kewaye; Ya kawo tarihin Malam Zaki Da sarakunan ƙasar Katagum, sannan ya kawo me ake nufi da sarki da sarauta, da kuma me ake nufi da fada, da yadda tsarin Hakiman Katagum suke da yadda ake naɗa su. Ya kawo sarautun ɗiyan fada da yadda suke da tsarin dogarai. Daga ƙarshe sai ya kawo yadda ƙasar Katagum take. Wannan aiki yana da alaƙa makusanciya da nawa aikin, domin ya gutsuro wasu daga cikin ire-iren sarautun gargajiya da muke da su, kuma farfajiya ɗaya ne da wannana bincike. Bambancin binciken da wannan shi ne, yana magana a kan Masarautar Katagum da Kewaye ne, shi kuma wannan aikin yana magana a kan sarautun bayi a ƙasar Katagum ne kawai.

Barnoma, (2013), a cikin littafinsa mai suna Gaɗau In Brief, Katagum Emirate: Itas/Gaɗau Local Government Area, Bauchi State; ya kawo yanayin ƙasar Itas/Gaɗau, da kuma wajen da Turawa suka zauna, daga na sai ya kawo jeren sarakunan ƙasar Itas. Sai ya duba masarautar Katagum yadda take jiya da yau. Daga ƙarshe sai ya kawo sarakunan masarautar. Wannan aiki yana da alaƙa makusanciya da nawa aikin, domin ya taɓo maganar masarautar Katagum, bambancin aikin da wannan shi ne, yana magana a kan Msarautar Katagum da kuma ƙasar Itas/Gaɗau, shi kuma wannan aikin yana magana a kan sarautu bayi a ƙasar Katagum ne kawai.

Sale, (2016), a cikin littafinsa mai suna Tarihin Asalin Sarautar Waziri A Katagum; ya kawo tarihin asalin sarautar Waziri, da kuma salsalan Justice Muhammad Dahiru Sale dangantakarsa da gidan Wazircin Katagum tare da salsalar halifancin gidan Wali Ɗanmasani. Sai ya duba dangantakar Dahiru Saleh da gidan sarautar Katagum. Daga bisani ya duba salsalar Halifancin gidan Wali Ɗanmasani; daga ƙarshe sai ya kawo dangantakar gidan Gwani Muhammadu da fadar Shehun Borno Alkanemi. Wannan aiki yana da alaƙa makusanciya da nawa aikin, domin ya taɓo wata sarautar daga masarautar Katagum wato, Waziri. Bambancin aikin da wannan shi ne, yana magana a kan Tarihin asalin sarautar Waziri a Katagum, shi kuma wannan aikin yana magana a kan sarautu bayi a ƙasar Katagum ne kawai.

2.5 Hujjar ci Gaba da Bincike

Masu iya magana ke cewa, ‘Sassabe mafarin aiki’. Haka abin yake a fagen rayuwa. Duk wani aiki dole ya kasance yana da alƙibla, don haka, babu wani aiki da zai kasance ingantacce face yana da cikkakiyar hujjar yin shi. Akwai buƙatar a samu dalilin bincike kan sarautun bayi, to amma cikakken bayani zai zo a nan gaba, musamman idan aka yi la’akari da mafi yawan ayyukan da suka gabata sun fi mayar da hankali kan tasirin al’adun Hausawa da tarihin ƙasar da bayani a kan sarauta, amma ba kan sarautun bayi ba, musamman a ƙasar Katagum. Don haka, akwai hujjoji da dama da suka sa manazarci yin wannan bincike kamar haka:

Fito da ƙasar Katagum fili don a san tarihinta da irin tsarin sarautunta. Wata hujjar gudanar da wannan bincike shi ne, a tsakanin sarautun gama gari da na ’Ya’yan sarki da na bayi sun cuɗanya ta yadda in ba an yi nazari an fito da su dalla-dalla ba, ba za a iya bambance su ba. Duk irin nazari da bincike da aka yi a Jami’o’i da manyan makarantu, ba a ci karo da wani aiki da aka yi a kan sarautun bayi a ƙasar Katagum ba, musamman abin da ya shafi sarautunsu, hakan ya ba ni ƙarfin guiwa ƙwarai da gaske na aiwatar da wannan aiki.

2.6 Naɗewa

Wannan babi da ya gabata ya ƙunshi muhimman abubuwa da dama, kamar shimfiɗar gabatar da babin mai ɗauke da bitar ayyukan da suka gabata wanda ya shafi littatafai da kundayen digiri na uku da na biyu da na farko da kuma maƙalu. Daga ƙarshe kuma binciken ya duba abun da ya ba shi damar ci gaba da bincike. Ta la’akari da aka yi nazarin ko bitar ayyukan da suka gabata ya tabbatar wa da binciken damar ci gaba da yin aikin, domin ba a samu wani aiki wanda suka yi dai dai ba ko canjaras da wannan bincike ba. Don haka, nazarin zai ginu a kan sarautun bayi a ƙasar Katagum.