Bitar Muhimmancin Fahimtar Harsuna Biyu: Hausa a Fagen Misali

Cite this article as: Gawuna, G.A. (2023). Bitar Muhimmancin Fahimtar Harsuna Biyu: Hausa a Fagen Misali. Tasambo Journal of Language, Literature, and Culture, (2)2, 227-232. www.doi.org/10.36349/tjllc.2023.v02i02.028.

Daga

Garba Abdu Gawuna
Kwalejin Ilimi ta Sa’adatu Rimi Kano, Nigeria
Email: garbaabdu1@yahoo.com
Phone No.: 08028812057

Tsakure

Wannan takarda za ta yi nazari ne a kan muhimmancin ji da amfanida harsuna biyu wajan mu’amala wato “bilingualism”. Wannan wata hanya ce ta tasarifi da harshe sama da ɗaya lokacin maagana. Ita kuwa wannan hanya idan har mutum ya laƙance ta, ko ya fahim ce ta, to haƙiƙa akwai tabbacin cewa zai samu cin nasara wajen aikinsa na koyarwa ko wasu fannoni na rayuwa, fiye da wanda yake jin harshe ɗaya. Haka ma’aikacin jinya (Heath worker), ko ‘yan siyasa duka suna da tagomashi a ɓangaren sana’o’insu matuƙar su na jin harshe fiye da guda, fiye da wanda ba ya ji. Haka kuma wannan takardar za ta duba ma’anar harshe, bahaushe, ƙasar Hausa, amfanin jin harsuna biyu, amfani da fahimtar harsuna biyu tubalin ra’in nazarin bincike wanda za a yi amfani da mazahabar Ferdinand De Sasussure, sakamakon bincike, kammalawa, sai manazarta.

Fitilun Kalmomi: Harshe, Harsuna Biyu, Hausa

1.0 Gabatarwa

Bahaushe shi ne haifaffan mai magana da harshen Hausa, da rayuwa irin ta Hausawa. Hausa kuwa ita ce harshen da hausawa ke Magana da shi (Uba, 2011). Harshe abu ne mai taka muhimmiyar rawa wajen tabbatar da ingantacciyar rayuwa a tsakanin al’umma. Kamar yadda rashin sa ya kan haifar da matsaloli iri-iri a tsakanin al’umma. Don haka, nazarin harshe yana buƙatar a bashi cikakkiyar kulawa, sannan a ba shi muhimmanci musamman a wajen aiwatar da shi, ko amfani da shi. Ta yadda duk mai amfani da shi zai yi hakan ne cikin alfahari da kuma gudanar da sadarwarsa cikin tsari kamar yadda ya kamata.

A mafi yawan lokuta, saƙon da mai magana yake son isarwa yakan gamu da cikas, idan mai isar da saƙon ya kauce wa ƙa’idojin harshen ko kuma wanda ke karɓar saƙon ya gagara gane harshen da yake saurare. Don haka samun fahimtar juna a yayin sadarwa, ya dogara ne ga iya sarrafa harshen ta wajen bayarwa da kuma mai karɓar saƙon.

Bahaushe mutum ne fasihi, wanda saboda ƙarfin lura da kwankwance abubuwa na kusa da shi, ya ƙirƙiro maganganu waɗanda ya riƙa adana duk abinda ya lura das hi a cikin maganarsa ta fasaha. Bahaushe ya ƙirƙiri magana ta kirari, wadda a cikinta ya adana magana ta kimiya da fasaha. Ya ƙirƙiri adon magana da karin magana da labaran baka, waɗanda suke cike da taskokin kimiya da fasaha, waɗanda Bahaushe ya adana abinsa a cikinsu dan amfanin ‘ya’ya da jikoki da tattaɓa kunne na zuriyarsa masu zuwa. Abin ban sha’awa shi ne, ba kara zube Bahaushe ke zuba fasahar maganarsa ba a cikin taskar tasa ba. yana taƙaita maganar ya ba ta salo da tsari madaidaici, ta yadda maganar za ta yi armashi, da kuma yadda maganar za ta bambnt da maganar yau da kullum. Kuma a lokaci ɗaya, ita ba waƙa ba ce wato ta sha bamban da rubutattun waƙe. Sai dai wannan ƙasida za ta yi nazari akan hikima da harsuna biyu wala-Allah a mabambanta lokuta.

Dabarun gudanar da bincike

Mazahabar Nazarin harshe da adabi ta Fardinand De Saussure (1985–1973) a ƙirƙiro wannan mazahaba ne a Faransa a wajen shekarar 1960 amma ta tsiro ne a dalilin wani aiki da Fardinand De Saussure (1857) 1913) ya yi a Faransa a kan nazarin harshe tun a farkon ƙarni na 20. Mazahabar ta cigaba da bunƙasa har ta zama ta nazarin harshe da adabi a Faransa ta kuma ƙara bunƙasa a wajen 1960. Waɗanda suka ƙirƙirota sun haɗa da Charles Sanders, Pierce da Roland Barthes, da Treztan Todarou da Gezard Genette da Rainan Jawbson da Claudio Leɓi-Strauss da Mikhail da kuma ta faro daga Faransa kuma ta yaɗu zuwa Rasha da Ingila da Amurka a wajen 1960, saninan ta yaɗu tare da yin tasiri a kan irin bincike binciken, mazauna Amurka ma su magana da Ingilishi suka karanta (Semiotics) harshe cikin hoto ko nuni.

Ra’in Koyar da Harshe da Adabi

CNHN (2006, sh. 344), a ƙumusin Hausa, mazahaba tana nufin ɗaya daga cikin tubalin malamai na fiƙhu, wato ilimin addinin Musulunci a wannan nazarin zai duba wasu manufofin wannan mazahabar wadda za a alaƙanta da wannan bincike.

·         Tana kula da nazarin kimiyyar harshe akan zaɓi da tsari.

·         Haka kuma ta na mayar da hankali kan ra’ayin kimiyyar harshe da ya daganci sadarwa da fashin baƙinsa da tsallan baɗake wato code-switching, wanda shi kuma wannan wani bigire ne da ke nuna naƙaltar hausa fiye da guda.

·         Haka kuma za a yi amfani da su wajen fayyace cikakken nahawun harshe da jirwaye ko haɗaka wato (code miɗing ko switching) wanda bigire ne da ke nuna naƙaltar harshe fiye da guda.

Bitar ma’anar Hausa

Hausa harshe ne, kuma Hausa tana ɗaya daga cikin harsunan ɗan-Adam waɗanda ake samu a nahiyar Afirka. A lissafi ko ƙididdiga irin ta masana ilimin kimiyar harshe (Linguist), harshen Hausa yana cikin wani babban rukuni na kason harsunan duniya wanda ake kira (Afroasiatic). Shi ma wannan babban rukuni yana da ‘ya’ya kuma kowanne ɗa shi ma ƙaramin rukuni ne mai ɗauke da harsuna. Ƙaramin rukuni da Hausa ke cikinsa shi ake kira gidan harsunan (Chadic). Wasu harsunan ‘yan gidan Chadi, waɗanda ‘yan uwan Hausa ne, su ne Angas da Bole da Ngizim. A ƙididdigar masana, akwai mutane kimanin miliyan hamsin na Hausawa da waɗanda suke jin Hausa. Hausa ta na da gidanta nag ado a arewacin Nijeriya da kudancin Jamhuriyar Nijar. Wannan gida nag ado na Hausa shi ne mazaunin Hausawa waɗanda harshensu nag ado, na uwa, shi ne Hausa. Hausawa sun kai hausa wurare daban-daban irinsu ƙasashen Ghana da Togo da Benin da Cameroon da Chadi da Sudan da Mali da Jamhuriyar Afirka ta tsakiya. A ckin Nijeriya kusan ba jihar da hausawa ba su kai ba (An introduction to Nigerian languages, 1992), etanolologue (2009).

Harshen Hausa harshe ne daɗaɗɗe, kammalalle kuma yalwatacce wanda yake biyawa hausawa buƙatarsu ta sadarwa da sauran buƙatoci na yau da kullum. Harshen Hausa harshe ne isasshe wanda kuma babu irin nazarin da masana ba su yi ba a kansa.

1.2 Kasar Hausa

An ce gidan hausa na gado shi ne arewacin Nijeriya da kudancin Jamhriyar Nijar. An tabbatar da cewa a can cikin tarihi akwai wani lokaci da mutane su ka yi ta yin ƙaurace-ƙaurace daga yankin tafkin Chadi suna yin yamma. Babban dalilin yin wannan ƙaurace-ƙaurace shi ne ƙeƙashewar tafkin Chadi, gulbin Kebbi da tafkin Chadi akawai nisa kwarai kuma akwai makekiyar ƙasa. A lokacin ƙaurace-ƙauracen, waɗansu mutane sun ƙarasa gulbin Kebbi, waɗansu kuwa iyakarsu tsaunukan ƙasar Borno. Mafiya yawan mutane sun watsu ne a wurare daban-daban cikin wannan makekiyar ƙasa yadda har ma ba a san tun lokacin da suka zo ba. ba a san su sosai ba sai a ƙarshen ƙarni na sha biyar. Mutanen ƙabilu ne daban-daban Hausawa da Bolawa da Ngizim da Manga da Margi da Baduna da Kotoko su ne manya daga cikin ƙabilun. Daga cikin ƙabilun, Hausawa sun fi yawa, kuma sun fi warwatsuwa a cikin wannan makekiyar ƙasar.

Ƙasar hausa ta na da girma ƙwarai da gaske a miƙe daga arewa zuwa kudu, ƙasar Hausa ta fara daga azben har izuwa kusurwar arewa maso gabas ta tsaunukan ƙasar Jos. Daga nan sai ta kwasa ta yi babban doro. Daga nan kuma sai ta buga ta yi arewa maso yamma sai da ta dangana da wani ƙaton doro. Daga nan kuma sai ta bazu ta yi arewa maso yamma sai da ta dangana da wani ƙaton doro. Daga nan kuma sai ta buga ta yi arewa maso yamma said a ta dangana da wani ƙaton kwari na gulbin kebbi. Daga wannan wurisai aka karkata aka tafi wani waje arewa maso gabas har azben. Wannan zagayen shi ya nuna iyakokin ƙasar Hausa a gabas da yamma da kudu da arew. Ƙasar da waɗannan iyakoki suka iyakance ita ce ƙasar Hausa har izuwa yau.

Ƙasa wato ƙasar hausa ita ce mazaunin Hausawa. Hausawa sun zauna a wannan makekiyar ƙasa fiye da shekaru dubu ashirin (Amfani, 1980). Tsarin zaman hausawa yana da ban sha’awa domin kuwa suna zaune ne a garuruwa da birane da ƙauyuka. Hausawa tun fil azal suna da tsarin mulki na zaman gida da zaman gari da zaman karkara. Don haka a tsarin zaman Bahaushe, akwai rukunin shugabanni (Sarakuna da hakimai da dagatai da masu unguwanni). Zuwan musulunci ya sa aka sami ƙarin alƙalai a rukunin ma su mulki. Baya ga rukunin ma su mulki, sauran jama’a duka talakawa ne. To amma ko su talakawan sun kasu-kashi-kashi. Akwai rukunin ma su sana’a da sarakunansu. Wani rukunin kuma wanda ya jiɓinci masu sarauta shi ne rukunin ma su tsaron ƙasa (mayaƙa) da dogarai da yaran sarki. Idan aka kalli wannan tsari na zaman Bahaushe da kyau, za a ga cewa babu wani rukuni na mutane waɗanda su ke zaune gari banza. Ko maroƙa da ɓarayi duk suna cikin ajin ma su sanaa’a. Rayuwar Bahaushe daga haihuwa zuwa mutuwa ta ƙunshi a a haifi ɗa, idan aka yaye shi, ya ɗan data, sai ya shiga makaranta. Idan ya samu ilimi, ya ɗan data sai ya shi ga koyon sana’a, sai ya samu wuri ya gina ɗaki ko gida inda zai saka matarsa. Daga nan sai aure, sai haihuwa da hayayyafa kamar yadda shi ma aka haife shi (Amfani, 1980).

2.0 Ma’anar Harshe

Masana da manazarta da dama sun kalli harshe, sannan suka gudanar da bincike iri daban-daban game da shi. Wasu sun kalle shi ne ta fuskar amfaninsa. Wasu kuwa sun kalle shi ne ta fuskar rawar da yakan taka. Yayin da wasu sun kalle shi ne ta fuskar ƙa’idojin sarrafa shi. Dalilin haka ne ya sa wannan muƙalar za ta kawo ra’ayoyin kaɗan daga cikin wasu masana da manazartan da suka gudanar da bincike game da harshe, da kuma ma’anar da suka ba harshen.

Alal misali, waɗannan masanan sun bayyana harshe da cewa wata hanya ce ta bayyana kai da kuma hulɗa tsakanin mutane wadda dabbobi ba su da irinta. Yakasai (2012), a cikin Sapir (1956 p. 1), haka kuma Rabi’u da wasu (1986) sun bayyana cewa, “Harshe Magana kenan wadda ake yi a fahimta, harshe shi ne abin da ya banbamta ɗan Adam da sauran dabbobi. Harshe a wurin ɗan Adam linzami ne na tunani. Sauran dabbobi kuwa sai su yi kuka, ko gurnani, ko haushi, ko haniniya don su nuna harshensu ko murnarsu ko daɗinsu”.

Fagge (1982), A na sa ra’ayin ya bayyana harshe da cewa, “Harshe wata hanyar sadarwa ce da take amfani da sauti da kuma ma’ana wadda kuma take da dokoki’. Shi kuwa wani shaihin malami ya kalli yanayi da amfanin harshe ne, sai ya bayyana ma’anarsa da cewa; “Harshe wata baiwace wadda Allah ya halicci mutum da ita, domin ya bayyana tunaninsa zuwa ga sauran ‘yan-uwansa mutane ta hanyar furucin waɗansu sautukan Magana mai ma’ana da kuma amfani” (Yakasai, 2022).

Bayan waɗannan masanan, akwai masana da dama da suka gudanar da bincike iri-daban-daban da suka shafi harshe. Misali, irin ayyukan da Bagari (10 p. 56) da Dan-Maigoro (1990) da Skinner (1977) da Sani (1990) da Yule (1985) da Sarɓi (2011) da sauransu.

Haka kuma Galadanci da wasu (1980 p. 331) sun bayyana cewa harshe yana kasancewa ne a matsayin hanyar bayyana abin da ke cikin zukatan mutane, mai kyau ko maras kyau, kamar yadda suke cewa: “Harshen dai shi ne dalilin zuci mai bayyana abin da zuciya take so ko take ƙi. Irin abubuwan da harshe yakan bayyana a sarari domin a fahimci mutum, shi ake kira Magana ko zance”.

3.0 Jin Harsuna Biyu (Bilingualism)

Kalmar (Bilingualism), kalma ce wacce aka ƙirƙireta ta hanyar haɗa kalmomi guda biyu wajen samar da ita. Su kuwa kalmomin sun haɗa ne da ‘bi’ wato abubuwa biyu, sannan kuma sai Kalmar ‘lingual’ wato harshe. Don haka da aka haɗa su wuri guda sai suka haifar da Kalmar ‘bilingualism’, wato harsuna guda biyu a lokaci guda. Don haka, yanayin amfani da mukan yi da harshe, yakan ba mu dammar fito da wasu manufofi da muke da su (Stones, 1968 p. 47).

Bayan haka, idan aka dubi ra’ayin Stones da wasu (1993 p. 79) da suka bayar game da ma’anar jin harsuna biyu (wato bilingualism), sun bayyana shi da cewa: “yin Magana cikin harsuna biyu da kyau, kamar yadda ya kamata”.

Don haka yin Magana cikin harsuna biyu kamar yadda ya kamata, tare da sanin ƙa’idoji da kuma dokokin harsunan yana nuna fahimta da ƙwarewar mai yin haka wajen amfani da harsuna guda biyu. Mai irin wannan akan kira shi da mai Magana da harsuna biyu (wato bilingual a cikin ingilishi). Mai irin wannan baiwar a kullum yakan ɗara takwaransa mai amfani da harshe guda kawai, musamman wajen koyarwa ko fassara ko tafinta da dai sauransu.

3.1 Muhimmancin Jin Harsuna Biyu

Duk lokacin da al’umma suka taru a wuri guda domin gudanar da hulɗa iri daban-dabam a tsakanin juna. Tilas ne a samu harshen da za su gudanar da mu’amala a tsakaninsu. Haɗuwa irin ta kasuwanci, ko haɗuwa irin ta siyasa, ko taron wasanni da dai sauransu. Tarurruka ne waɗanda suke da alaƙa da amfani da harshe. Idan kuwa taro ne na haɗakar ƙabilu daban-dabam, to jin harsuna biyu ko fiye zai taka muhimmiyar rawa fiye da harshe guda. Domin zai taimaka wajen isar da saƙonni ga mahalarta taron fiye da mai jin harshe guda. Haka ko da mutum ma’aikacin jinya ne ko malamin makarantane, jin harsuna biyu yana taimakawa sosai wajen karantar da ɗalibai da sauraron uzurin marasa lafiya ga ma’aikacin jinya. Haka ga ‘yan siyasa abin birgewa ne a ji ɗan siyasa yana yin harshe fiye da guda, misali a ji inyamuri yana yin hausa ko bahaushe yana yin larabci ko yarbanci, wannan zai kawo masa babbar nasara akan janyo hankalin magoya baya. Wani babban muhimmanci jin harshe biyu musamman wajen harkar koyo da koyarwa shi ne, ‘ganin yadda mai karantawa yakan yi hulɗa da mutane iri-iri, daban-dabam’ (Debey da wasu 1983 p. 48)

Don haka, daga cikin dalilin da suka sanya ilimin harsuna biyu yake da mahimmanci akwai taimakawa mai karantarwa wajen bayyanawa da kuma fayyace bayaninsa dalla-dalla, kuma ya isar da saƙonsa kamar yadda ya kamata. Misali, idan mai karantarwa ya ce wa ɗalibansa ‘nahawu’ sai ya bayyana masu cewa ‘grammar’ ake nufi cikin harshe ingilishi. Kamar yadda idan ya ce masu ‘ilmin tasarifi’ sai ya bayyana masu cewa a turance ana ce masa ‘morphology’. Hakan zai taimaka wajen fahimtar darasin kamar yadda ya kamata.

Haka zurfafa bayani da kuma cikin sauƙi an fi samun sa daga wanda ya ke amfani da harsuna biyu, fiye da yadda za a samu ga wanda yake amfani da harshe guda kawai. Haka daga cikin wasu ƙa’idojin aikin likita dole ne likita ya iya harshen muhallin da yake aiki bayan ya zauna na wani ɗan lokaci, domin samun damar fuskantar ƙalubalen mara sa lafiya yadda ya kamata.

Haka kuma rayuwar al’umma takan canza a duk lokacin da aka samu canzawar wani matsayi na rayuwa. Wannan canjin yana iya kasancewa ta ɓangaren dukiya ko ilimi ko kuma shekaru. Don haka, kaiwa ga wani matsayi mai zurfi na ilimi yakan sanya harshen mutum musamman ilimin addini da na zamani. (wato ilimin boko ko arabiya). Idan ya ratsa rayuwar mutum, yakan sanya mutum ya riƙa amfani da ingausa wato ya riƙa amfani da wata dabarar sarrafa harshe, ta yin amfani ko Magana da harsuna biyu a lokaci guda. Wato haɗa harsunan ingilishi da hausa.

Wannan yanayin na amfani da ingausa, tabbas zai yi kamar wuya idan har mutum bai naƙalci harsunan guda biyu ba. Don haka fahimtar harsuna biyu kamar yadda ya kamata, yakan taimaka matuƙa wajen yin amfani da ingausa. Sadiƙ (2012) ya kalli ingausa da amfaninta wajen sadarwa, wanda har ya bayyana cewa ba wai ingilishi da hausa kawai akan haɗa ba. Akan ma haɗa ingilishi da ibo (sai ya zama ingilibo) ko kuma a haɗa ingilishi da Yoruba (wato ingiyoruba) da dai sauransu.

Haka ko da ɓangaren addini na musulunci ko kiristanci akasari aikin fassara ya fi yawa yawanci akan karanta da larabci ne ko turanci a fassara zuwa harshen da ake buƙata. Ita kuwa fassara wani bayani ne ko zance daga wani harshe zuwa wani, abu ne wanda yake da muhimmancin gaske, musamman wajen koyar da ilimin harshe. Domin kuwa ta hanyar fassara ne kawai akan iya samun kyakkyawar fahimtar abin da ake son koyarwa ga masu koyar darasin harshe. Ita kuwa fassara, ba komai ba ce illa fassara wani bayani ko zance daga wani harshe zuwa wani, fassara ba ta yiwuwa sai da ilimin harsuna biyun da ake amfani da su.

3.2 Amfani da Fahimtar Harsuna Biyu

Bahaushe yana kallon malamai ne a matsayin idanu ga al’umarsa. Don haka ne ma a kan ce, malamai magada Annabawa, abin nufi anan shi ne, yadda Annabawa su ka kasance idanun al’umominsu. Haka malamai suke a wurin mutanensu, kuma su ke yin aikin shiryar da mutanensu (Yakasai, 2011 p. 113). A haka ne malam Bahaushe ya ɗauki malami, kuma domin haka ne ma ya ke wancan kirarin da mu ka ambata.

Wannan ƙimar da matsayi, da kuma mutuncin da malam Bahaushe ya bai wa malamai, su na taka rawa sosai wajen samar da Hausar malamai. Haka kuma ta bada gagarumin taimako wajen iya bambance nau’in Hausar malamai da waɗanda ba su ba a cikin al’umar Hausawa.

Hausar malamai cike ta ke da kalmomi irin na sakayawa, domin jin nauyi ko kunyar Ambato wasu kalmomi. Haka kuma Hausa ce da kalmomin aro suka cika ta, musamman daga harshen larabci, sakamakon tasirin jin harsuna biyu. Har wa yau kuma, hausa ce mai tsari da kuma kimtsi ainun, wanda yanayinta ya dace da yanayin ma’abotanta, wato malamai. Misali:

	Larabci	Hausa
1	Turoso ko ga’iɗi	Kasha (tutu)
2	Dukuli ko jima’i	Saduwa da mace ta aure
3	Faƙiri	Talaka
4	Muwafaƙa	Dacewa ko sa’a
5	Al’aura	Gindi na maza ko mata
6	Farji	Gaban mace

Yakasai (2011 p. 114).

Da sauransu, waɗannan duka na nuna naƙalta da kuma amfani da jin harsuna biyu, musamman wajen tafsiri ko karantarwa.

Haka kuma wani daɗi wajen ji ko kuma amfanin harsuna biyu, sai ga ‘yan-siyasa. Haka kuma wani tuntuɓe da ɗungushi, tuni ƙungiyar haɗa kan Afirka wato O.A.U. ta amince da harsunan Hausa da Swahilli a matsayin harsunan gudanar da harkokinta. Haka kuma ƙungiyar kyautata ilimin kimiyya da al’adu ta majalisar ɗinkin duniya, wato UNESCO ta zaɓi harsunan Hausa da Swahilli su kasance harsunan Afirka na farko da za a yi amfani da su wajen fassara mujallarta mai suna “UNESCO courier” ko kuma jakadiyar UNESCO da Hausa. Har ila yau dai wannan Hukuma ta UNESCO ta fara buga fassarar kammalallan tarihin Afirka. Wani gagarumin aiki na tarihin Afirka mai juzu’I takwas zuwa waɗannan harsuna. Yakasai (2011 p. 201), wannan duka yana daga cikin amfanin jin harsuna biyu domin abu ne da ya shafi fassara wanda dole sai an yi amfani da wani harshen zuwa wani.

Sakamakon Bincike

Bayan bin bayanan masana dalla dalla, wannan muƙala ta gano wasu muhimman abubuwa da suke tattare da jin harsuna biyu da muhimmancinsu don haka, daga cikinsu akwai abubuwa kamar haka:

a.       Fahimtar harsuna biyu yakan taimaka wajen gane bayanan da aka yi cikin ingausa.

b.       Jin harsuna biyu yakan taimaka wajen fassara wani bayani daga wani harshe zuwa wani harshen ba tare da matsala ba.

c.        Jin harsuna biyu ko fiye da biyun da iya sarrafa su kamar yadda ya kamata, ado ne kuma abin alfahari ga duk wani mai koyar da darasin harshe.

d.       Jin harsuna biyu yakan taimaka wajen fahimtar ƙa’idoji da dokokin harsunan waɗannan abubuwan da aka ambata a sama daga cikin abubuwan da suke nuna muhimmancin jin harsuna biyu ko fiye da biyu musamman ma ga masu koyarda darussan harsuna a makarantu.

Kammalawa

Kasancewar jin harsuna biyu wato (bilingualism) abu ne mai matuƙar muhimmanci ga masu aikin koyar da darassan harshe kamar yadda rashin hakan yakan iya zama cikas, musamman wajen bayyana wasu muhimman abubuwa da suka kamata ga ɗaliban da ake koyarwa.

Haka kuma jin harsuna biyu yana matuƙar taimakawa musamman ga ‘yan siyasa a ƙasa irin ta mu mai harsuna mabanbanta. Haka jin harsuna biyu yana da muhimmanci idan ma bai zama dole ba ga masu aikin jiya musamman likitoci.

Manazarta

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DOI:  www.doi.org/10.36349/tjllc.2023.v02i02.031

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