Abstract: This paper discusses on issues concerning different positions held by womenfolk in Gobir Kingdom. The reasons that motivated this research paper has to do with an observation made, that women played an important role as rulers in different Hausa Kingdoms, Gobir inclusive (such as Queen Amina of Daura, Daurama and Inna of Gobir). The socio-cultural and political contributions as well as the role played by these great women rulers in the development of their societies were being neglected by researchers. Therefore, the aim of this paper is to investigate different positions held by women in Gobir Kingdom from ancient time to date and study their contributions to the development of their societies. The study also intends to provide suggestions on how to revive some useful ones for positive development of the societies. The methods adopted by this paper include a review of related literature and interviews were also conducted in the Gobirawa societies. The data collected was analyzed using a descriptive and historical approach to socio-political issues concerning women in leaderships. The paper concludes that their had been women in leaderships positions in the Gobirawa societies from ancient time to date those contributed to the development of the Kingdom in general.
Waiwayen Sarautun Mata Na Daular Gobir Da Yadda Za A Farfaɗo Da Su
Sakina
Adamu Ahmad
Sashen
Nazarin Hausa, Jami’ar Jihar Sakkwato
Sakeena6060@gmail.com
08060142160
Tsakure
Wannan takarda tana
magana ne a kan sarautu da muƙaman mata
a al’ummar Gobirawa. Dalilan da suka ja hankalina game da wannan bincike sun haɗa da ganin
cewa an samu fitattun mata jarumai da suka shahara a wasu dauloli na ƙasar Hausa (kamar Sarauniya Amina da Daurama da Inna ta
Gobir da sauransu), kuma manazarta lamurran rayuwa da al’adu na mantawa da yin
bincike kan ire-iren gudunmawar da suka bayar ga cigaban ƙasa, kamar ta Gobir. Wannan ya ba ni zumma domin gudanar
da bincike a kan lamarin sarautu da wasu muƙaman mata
a al’ummar Gobirawa. Don haka, manufar wannan bincike ita ce binciko muƙamai da matsayin da mata suke da, da gudunmawar da suka
bayar a al’ummar Gobirawa tun kafa ta zuwa yau. Takardar ta ba da shawarwarin
hanyoyin da take ganin za a iya sake farfado da matsayin da mata ke da domin
taimako da kawo haɗin kan al’umma. Daga
cikin dabarun bincike da wannan takarda ta yi amfani da su sun haɗa da bitar
wasu ayyukan masana masu alaƙa da
bincike, ta kuma tsara yin hira da dattawa mata da maza daga al’ummar Gobirawa
domin samun sahihan bayanai da aka tace aka fayyace dalla-dalla. Sakamakon
bincike ya nuna cewa akwai sarautu da wasu muƙamai da
mata suka riƙa a daular Gobir a
zamunnan da suka gabata, waɗanda suka taimaka
wajen haɗin kai da kawo cigaban rayuwa.
1.0 Gabatarwa
Mata suna
da babban matsayi a cikin addini da al’adun al’ummomi daban-daban. A cikin
addinin musulunci akwai mata masu tarihin irin su Sarauniya Bilƙisu,
wadda Hausawa ke yi wa kirari da ‘Mai gadon zinari’, ta yi zurfin tunanin da
maza ba su yi ba (Ƙ27:22-44). Mace ce ta
koyar da sahabbai bayan wafatin manzon Allah, wannan mata ita ce sayyida Aisha.
Mace ta sadaukar da dukiyarta wajen tallafa wa musulunci, wadda ita ce Khadijah
(Ghadanfar 1994: 19-41). Dalilin wata mata aka saukar da hukunci a alƙur’ani
(Ƙ58:1-4). Darajojin da mata suke da su suna da
yawa bayan lalurorin haihuwa da shayarwa da tarbiyyar al’umma.
A al’ummar
Hausawa akwai matan da suka zama kallabi tsakanin rawunna, waɗanda
tarihi ya adana su, kuma ake yawan ambatonsu. Matan suna da yawa, kuma sun
danganci zamunna daban-daban. Za a ɗora wannan bincike
bisa sikelin zamanin da al’adun Bahaushe ba su cuɗanya da
wasu al’ummu ba, kamar yadda (Bunza, 2011:4) ya karkasa zamunnan Hausawa, domin
ganin irin rawar da mata ke takawa a zamanin da ya gabata, ya kawo zamunnan
Hausawa kamar haka:
1. Zamanin da
Al’adun Hausawa ba su garwaya da kowace irin al’ada ba.
2. Al’adun
Hausawa gabanin Musulunci
3. Al’adun
Hausawa bayan Musulunci
4. Al’adun
Hausawa gabanin Mulkin mallaka
5. Al’adun
Hausawa bayan ‘Yancin kai
6. Al’adun
Hausawa a ƙarnin da muke ciki (ƙn. 21)
Wannan bincike ya yi waiwayen matan
da suka yi fice a rukuni na biyu, watau jaruman mata da suka riƙe
sarautu kafin jihadi a daular Gobir. Dalili shi ne, wannan lokacin Bahaushe
yana riƙe da al’adunsa tsintsa, ba su samu garwaya da
addinin musulunci ko tasirin wasu baƙin al’adu
ba. Na biyu, komawa wannan zamanin shi zai ba mu damar sanin ko matan Hausawa
suna da damar riƙe muƙamai
na sarautu da mulkin al’umma. Manufar wannan bincike ita ce, fito da tsarin
sarautun mata ta la’akari da tsarin sarautu a Gobir domin adana tsintsar waɗannan muƙamai
kar su ɓace, a riƙa
tuno da su, a kuma sabunta su idan da hali, ta yadda za a riƙa
amfani da su a cikin al’umma. Ana iya yin haka ta sake tsara fasalinsu domin su
dace da zamani, a riƙa amfani da su wajen
karrama matan da suka yi bajinta a cikin al’ummar Hausawa a yau.
1.1 Ƙasar Gobir
Ƙasar
Gobir daɗaɗɗiyar daula
ce daga cikin daulolin ƙasar
Hausa, wadda take da yawan tarihi. Mutanenta sun yi farin jini a lokacin da ta
yi wa ƙasashen ƙasar Hausa
garkuwa daga maharan ƙasashen
Arewa. Mutanenta sun yaɗu a ɓangarori
da yawa, sai dai, duk da ƙarfin da
daular ta yi, da yawan mutanenta sun manta da daulolinsu da rayuwarsu da
magabata suka aiwatar a shekarun baya. Yaƙin jihadi
a ƙasar Hausa ne dalilin faɗuwar
daular tasu. A zamanin da, ƙasar Gobir
na daidai da inda ƙasar Sakkwato take
yanzu, haɗi da wasu ƙasashe
da suka yi iyaka da Nijeriya daga Arewa maso Yamma. A yanzu da wuya a samu wata
taswira da sunan Gobir. sai dai garuruwansu suna nan daram suna ci gaba da
aiwatar da rayuwarsu da al’adunsu. Garuruwan sun haɗa da Wurno
da Isa da Sabon-Birni da Gwadabawa a Nijeriya. Akwai wasu Masarautun Gobirawa a
Jumhuriyar Nijar kamar a Tsibiri da Madawa da Agadas (Gobir da Boyd
1981:62-3).
1.2 Dabarun Bincike
A ƙarƙashin
wannan bincike, an bi hanyoyin da suka dace wajen tara bayanai da kuma tsara
shi kamar haka:
(i) Hanya ta farko ita ce, ta binciko
rubuce-rubucen masana da suka shafi sarautu da muƙaman da
mata ke riƙewa a cikin al’ummar Hausawa a zamanin da ya
gabata. Sa’annan aka waiwayi matsayin da mata suke da shi a daular Gobir, domin
sanin yadda sarautun suka faro da yadda suke a yanzu, don a san yadda za a
farfaɗo da su.
(ii) Haka ma an bi hanyar amfani da tambayar
masana da suka san al’amarin, musamman kan sarautun mata a ƙasar
Gobir, domin sanin irin rawar da matan ke takawa a cikin al’umma, da yadda
al’umma ke kallon sarautun da ci gaban da aka samu ta hanyar shugabancin matan.
(iii) An jingina wannan bincike kan Ra’in
Madubin Ƙyallaro Al’adu (Referencial Theory of
Culture). Wannan ra’in ya shafi binciken da ake yi na zahiri da ya danganci
Harshe da Adabi da Al’ada a matsayin madubin ƙyallaro
al’adun al’umma da suka shafi haƙiƙanin
rayuwa. Waɗannan sun
haɗa da irin fasahohin
harshe da maganganun azanci da imanin al’umma da sauransu (Muktar 2010:38).
Wasu masana ilmin harshen a ƙasar
Indiya da Japan da Siwizlan suka fara amfani da Ra’in a farkon shekarar 1900
sai dai ra’in bai samu karɓuwa a wannan lokaci ba. Daga baya
Thomas C. Hodson ya sake gabatar da shi, har ya samu karɓuwa ga
duniya a shekarar 1939. William Laboɓ da William Stewart
da Heinz Kloss na daga cikin ɗaliban wannan ra’in (Abdurrahman 2017:
84).
A ganina,
wannan Ra’in, ya dace da wannan bincike ta amfani da adabi da tarihi wajen fito
da daɗaɗɗun al’adun
al’ummar Hausawa da suka danganci gano salsalar asalin sarautun mata da aka
faro, tun Bahaushe bai cuɗanya da wasu baƙi
ba. Ta hanyar gano waɗannan al’adu, zai bayar da damar sake
farfaɗo da su a
riƙa amfani da su, domin bunƙasa
al’adun Hausawa na gargajiya.
1.3 Wasu Matan da suka yi Bajinta Kafin da
Bayan Musulunci
Kamar
yadda aka kalato a cikin tarihin ƙasar
Hausa, an yi matan da suka yi abin a-zo-a -gani. Hausawa kan ce ‘Yabon gwani ya
zama dole’. Duk da cewa Bahaushe ya fi mutunta mace a gidan mijinta saboda haka
yake a tsarin al’adunsa da addininsa. Shi ya sa yake da karin maganar ‘Uwargida
sarautar mata.’ Duk da haka an samu tsirarun matan da suka cira tuta, har ake
yaba musu saboda bajintarsu. A nan za a kalli matan ta fuska biyu; waɗanda suka
yi fice ta addini da waɗanda suka yi fice ta fuskar mulki. Duk
da cewa zamani ya yi nisa, sanin dukkan waɗannan
matan zai yi wuya, domin da yawansu sun rayu lokuttan da karatu da rubutu ba su
yawaita ba, amma ba a rasa samun birbishinsu a cikin rubuce-rubucen magabata na
farko ba. Daga cikin waɗannan matan akwai:
1.3.1 Sarauniya ‘Yargoje
Sarauniyar
‘Yargoje ‘ya ce ga sarkin Zamfara na farko mai suna Dakka. Ta rayu a shekarar
1310-1350, a yankin Zamfara, har ta yi shugabancin Dutsi, wanda ta mayar da
babban birnin a yankin Zamfara na yanzu kusa da mahadar Gulbin Gagare. Tarihi
ya nuna cewa, kafin zamaninta ba wata mace da ta taɓa riƙa
matsayin sarauta a yankin. A zamanin ‘Yargoje, duk mata ne mataimakanta ta
fuskar tafiyar da mulki. Ta yi iya ƙoƙarinta
wajen yaƙe-yaƙe da
abokan gabanta har ta rinjaye su, sa’annan ta kare ƙasarta
daga masu kawo mata farmaki (Bawa, 2015:11-12). An bayyana cewa, akwai
fitilarta da take amfani da ita idan za ta yi taro da mataimakanta ajiye a
gidan tarihi na Waziri Junaidu.
1.3.2 Bakwa Turunku
Bakwa
Turunku mace ce mai kamar maza da ta fito daga yankin zazzau. Zazzau yanki ne
wanda yake ɗaya da
cikin manyan biranen ƙasar
Hausa. Birnin Zazzau na da ƙarfin
mulki da kasuwanci a yankin mazauna Sahara bayan faɗuwar daɗaɗɗiyar
daular Songhai. Ta yi mulkinta a shekarar 1536-1566, kuma Ita ce uwar Sarauniya
Amina. Tana zaune a tsohon birninta na Turunku, sai ta riƙa
fuskantar matsalar ruwa da rashin walawar wurin zama, wanda hakan ya zame mata
matsala wajen gudanar da rayuwar al’ummarta da bunƙasa
tattalin arzikinta. Bayan ta ci garin Kufena da yaƙi, sai ta ƙara
gaba, ta gina sabon birninta a shekarar 1536, wanda aka fi sani sa garin Zazzau
a yau (www.whenweruled.com).
1.3.3 Amin Sarauniyar Zazzau
Ahmed,
(2015:1) ya bayyana Amina Sarauniyar Zazzau a matsayin matar da ta maye gurbin
uwarta Magajiya Bakwa, tun tana da shekara 16. Sunan Magajiya take ne da ake kiran
sarakuna mata da shi. Ta yi zamaninta na mulki a shekarar 1576-1610. An haifi
Amina a shekarar 1533 a zamanin sarkin Zazzau Nohir, wanda shi ne kakanta.
Amina ta fi mahaifiyarta shahara a fagen mulki, kuma ta yi yaƙe-yaƙe
da manyan garuruwa da ƙasashe har
ta mamaye su, suka zama ƙarƙashin
mulkinta. Ta yi kasuwanci, ta tara dukiya, sa’annan ta shimfiɗa mulki,
ta gina ganuwar da ta zagaye birninta wacce aka fi sani da suna ganuwar Amina.
1.3.4 Sarauniya Daurama
Tarihi ya
nuna Sarauniya Daurama ita ce sarauniya ta tara daga cikin ‘ya’ya goma sha
bakwai na Abduldari ɗan Najib (Hausal na biyu). Waɗannan ɗiyan Sha
bakwai duk mata ne, kuma su ne suka fara yin sarautar Hausa Bakwai a zangon
sarauta na farko. Daga cikinsu tara sun yi sarauta a tsohon birnin, inda takwas
suka yi a sabon birni. Daurama sarauniya da take da tarihi a ƙasar
Hausa, wadda har ake danganta samuwar ƙasashen
Hausa bakwai da Banza bakwai ta dalilinta (Adamu, 2011:47-48).
1.3.5 Umm Hani Al-fulani
Bello
(????) a cikin littafinsa Infaƙul Maisur ya yi maganar Umm
Hani al-Fulani malamar addini ce, wadda ta shahara a lokacinta. Ta rayu a ƙarni
na 17 zuwa 18, wacce take daga cikin tawagar Fulani Wangarawa da suka zo don yaɗa addini a
yankin sudan suka iso ƙasar Hausa
(Yahaya, 1988:10). An ruwaito daga Shaykh Waldeede da Shaykh At-Taahir, waɗanda suka
ce, wannan baiwar Allah ta yi bushara da bayyanar Shaihu Usmanu bn Fodiyo, tun
kafin a haife shi. Wannan ya sanya mutane suke ganin ta a matsayin Waliyyiya.
1.3.6 Modibbo Hauwa’u
Shi ma Ɓoyi,
(2010:35) ya ambato Modibbo Hauwa’u mahaifiyar shaihin malamin addinin
musulunci wanda ya jaddada addini a ƙarni na
sha takwas. Gidansu Shehu Usmanu gida ne na malanta da tarbiyya ta addinin
musulunci, don haka ya tashi da karatu mai inganci. Mahaifiyarsa Hauwa’u na ɗaya daga
cikin malamai mata na zamaninta da suka san karatun addini. Don haka ta tsaya
tsayin daka ta koyawa ɗanta karatun alƙur’ani
da ilimin farko da yaro ke buƙata, kafin
daga baya ya fita wajen wasu malamai ɗaukar karatu. Tarihi
ya nuna ba ita kaɗai ce macen da Shehu ya yi karatu wurinta ba,
akwai kakarsa Rukayya.
1.4 Sarautun
Mata a Ƙasar Gobir
Mata suna da sarautun
da suke riƙe da su lokaci mai tsawo a yankin Gobir, kuma
har yau ana aiwatar da waɗannan sarautu. Sai dai sarautun sun
fara rauni, akwai hasashen idan tafiya ta yi nisa wasu daga cikinsu su ɓace. Ga
sarautun kamar haka:
(i) Inna
ta Gobir
Inna na
nufin Uwar Gari ko kuma sarauniya. Ita ce ta biyu ga bayar da umurni a fadar
Gobir. Sarautar Inna Sarautar mata ce da ta daɗe a cikin
daular Gobir, kuma har yanzu akwai ta. Sarkin Gobir Ibrahim shi ya fara naɗa
taubashiyarsa sarauta Inna ‘Yarbukuma. Asalin sarautar kannen sarki mata ke yin
ta. A lokacin da aka naɗa sarki, zai nemo wacce da ya fi shiri
da ita a cikin ‘yan uwansa mata ya naɗa ta sarautar. Sukan
zauna kan kujerun da aka tanadar musu, a gaban ‘yan kallo, makaɗa na
cashewa don taya su murna. Inna tana shiga irin ta sarakuna ta naɗa rawani
da sanya kayan alfarma, ta hau abin hawa kamar doki, ta ɗaura
sulken yaƙi. Idan lalurar hawan salla ko wani muhimmin
abu ya taso. Inna na iya karɓar riƙon ƙwarya
gari idan sarki zai yi tafiya, kamar yadda Inna Yarbukuma ta riƙe
sarauta a zamanin da Sarkin Gobir Ibrahim ya sauka a shekarar 1880s (Boyd
1982:5-2).
Akwai
Sarautun Inna da dama a yankin daular Gobir, kamar Inna ta Sabon-birni a
cikin yankin Arewacin Nijeriya, da Inna ta Tsibiri da Inna
ta Madawa waɗanda suke cikin wani yanki na Jumhuriyar
Nijar. Inna Ta Allah, ta bayyana wa Jean Boyd irin aikinsu ga al’umma da ya haɗa da:
(i)
Ita ce shugabar mata ‘Yan bori. Suna yin
wannan bori, don samun mu’amala da iskoki don su nemi magani ga iskoki, su kuma
suna bai wa mutane kamar maganin rashin haihuwa da maganin masu jego da maganin
hauka ko cire miyagun iskoki da magungunan mata na hakin maye da buwaya da
sauransu. Shi ya sa ake kiranta Uwar ‘Yan bori.
(ii) Tana sauraren matsalolin mata don ta yi masa
magani. Tana zuwa wurin Alƙali don
nema wa wanda aka yi wa hukunci rangwame. Haka ma tana kai kokenta ga ɗan-uwanta sarki
don nema musu rangwame.
(iii)
Inna
tana fita roƙon ruwa da tawagarta, su yi kaɗe-kaɗe, don su
samu ruwa.
Tsoho
(2013:82-83) ta bayyana Inna tana da sarautu ashirin da ɗaya da ke ƙarƙashinta,
sha uku na maza ne, takwas na mata ne kamar haka:
a.
Magajiya Girma,
b.
Magajiya Mairunji,
c.
Magajiya Maitubali,
d.
Magajiya Maidambuwa,
e.
Magajiya Maitsamiya,
f.
Magajiya ta Maisunawa,
g.
Magajiya MaiZabga,
h.
Magajiya Tadogari.
(ii) Argiji- Bayan sarautar
Inna, akwai Argiji wadda sarauta ce da ta shafi matan sarki. Uwar gidan sarki
ita ake ɗora wa
wannan nauyi. Don haka tana da babban matsayi na tafiyar da wasu muhimman
lalurorin gidan. A duk lokacin da sarki ya shigo cikin gida za ta zo ta tarbe
shi, ko ba lokacin girkin ba ne.
(iii) Maitakalmi- Muƙami
ne na mace ta biyu a cikin gidan sarki, bayan uwargida. ita kuwa duk wasu
lalurori da uwargidanta ta kasa, ita ke kula da su.
(iɓ) ‘Yarbaraya- Wacce ita ce amarya wani
lokaci kuma matar da sarki ya fi so. Ba ta da shamaki da ɗakin sarki
duk lokacin da ta buƙaci hakan.[1]
(ɓ) Jekadiya-
Wadda aikinta shi ne kula da hidimomin cikin gida, kai saƙo
wurin sarki da amso saƙo daga
sarki zuwa cikin gida. Sarkin babban mutum ne da bai yi wa abu kaɗan ya
sanya ya shigo cikin gida, amma ta hanyar Jekadiya yake isar da saƙonsa.
A halin
yanzu sarautar Inna ta yi rauni, domin kuwa tun da Inna Atumbula 1974-2003 ta Gobir
ta rasu a garin Sabon-birni, ba a sake naɗa wata
Inna ba.[2] Wani
Kansila ya saye gidanta ya gine ya shige, saboda shari’ar musulunci da aka yi a
zamanin Bafarawa. An kwashe kayan gidanta an mayar da su a wani gari kusa da
Sabon-birni da ake kira Alƙalawa. Sai
dai har yanzu Inna ta Tsibiri da ta Madawa suna nan raye.[3] Su ma ba
wanda ya sani ko in sun mutu a yi ma wurarensu yadda aka yi wa Inna Atumbula.
1.5 Ina Mafita
Idan muka
lura da lokacin da aka fito, na rashin ba mata dama a cikin al’amurran tafiyar
da al’umma saboda tasirin addini da al’adar Bahaushe, za a ga cewa, masarautar
Gobir ta yi namijin ƙoƙari
na riƙe wannan muƙami da daɗaɗɗiyar
al’ada tasu. Sai dai su ma ga alama idan ba a agaza musu ba, sarautun za su
salwanta a daina jin ɗuriyarsu idan tafiya ta miƙa.
Saboda haka, ya kamata a sake sabunta sarautun, a farfaɗo da su ta
yadda ana iya laƙaba wa wasu mata na
wannan zamani muƙamansu a matsayin lambar
girma ta karramawa ga duk macen da ta yi abin a-zo-a-gani. Misalin ana iya
samar da sarautu kamar haka:
a. Mai babban
ɗakin
Illela,
b. Innar
Gobir,
c. Sarauniyar
Bodinga ,
d. Magajiyar
Tureta,
e. Mowar
Silame,
f.
Jekadiyar Sakkwato,
g. Gimbiyar
Shuni,
h. Zarumar
Dogondaji,
i.
Iyar Argungu,
j.
Kilishin Wurno da sauransu.
1.6 Kammalawa
Wannan
bincike ya gano cewa mata da rawar da suke takawa wajen tafiyar da sarautun ƙasar
Hausa tun kafin zuwan Musulunci. Bayan musulunci, sai aka taƙaita
sarautun ga maza. Wannan ya sa kaɗan daga cikin masarautun ƙasar
Hausa ke ba mata wannan damar. Daular Gobir na ɗaya daga
cikin daulolin da suka cije kan wannan al’ada, amma yanzu an wayi gari ko a
wurinsu abin ya yi sanyi. Zamani riga, ya kamata a sake farfaɗo da
sarautun don su dace da zamani domin a riƙa bayar da
su don nuna wa mata an yaba da gudummuwarsu a cikin al’umma. Wannan shi zai sa
al’adar ta ci gaba da rayuwa, masu tasowa su san da ita, a nuna wa mata suna da
amfani a cikin al’umma.
1.7 Manazarta
Abdurrahman, Ado. ( 2017). Ra’o’in Bincike kan Al’adun Hausawa. Katsina: Kanki Classical Media
Enterprises.
Adamu, M. U. (2011) Sabon
Tarihin Asalin Hausawa. Kaduna: Espee Printing and advertising. Alƙur’an
Surah 27, Aya 22-44.
Bawa, A. B. (2015). History and
Gender: A Cursory look at the Forgotten Female Heroines in the Former Zamfara
and Gobir Kingdoms. Maƙalar
da aka gabatar a 60th Congress
of Historical Society of Nigeria, University of Abuja. Nigeria.
Bello, M. (????). Infaƙul Maisur. Sankore: institute
of Islamic- African Studies International. Online.
Boyd, J. (1982). The Contribution of
Nana Asma’u Fodio to Jihadist Moɓement
of Shehu Ɗanfodiyo
from 1820-1865. London: Kundin Digiri na biyu a Polythecnic of North.
Bunza, A. M. (2011). Al’adun Hausawa Jida da Yau:
Ci Gaba ko Lalacewa? Takardar da aka Gabatar a sashen Harsunan Nijeriya da
Kimiyyar Harshe, Tsangayar Fasaha, Jami’ar Jihar Kaduna, a taron Bukukuwan ɗalibai na
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